Verse 2

he shall lay his hand upon the head of his offering--Having performed this significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar.

Verse 3

he shall offer of the sacrifice of the peace offering--The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on Lev 19:5-8; Lev 22:21). the fat that covereth the inwards--that is, the web work that presents itself first to the eye on opening the belly of a cow. the fat . . . upon the inwards--adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle.

Verse 4

the two kidneys . . . of the flock . . . the whole rump--There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [PAXTON].

Verse 12

if his offering be a goat--Whether this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of offering.

Verse 17

ye eat neither fat nor blood--The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an stoning sacrifice for the sins of the world [BROWN]. Next: Leviticus Chapter 4

Verse 1

And if his oblation be a sacrifice of peace offering,.... The Targums of Onkelos and Jonathan render it, the "sacrifice of holinesses", or "sanctifications"; so called, not because they were more holy than other sacrifices; for they were what the Jews (c) call the lighter holy things, in distinction from the most holy things, such as the meat offerings were, Lev 2:10 but as Ainsworth suggests, either because none but holy persons might eat of them, Lev 7:19 though this also was enjoined in other sacrifices, or because hereby the name of God was sanctified. These offerings were either by way of thanksgiving for favours received, or for free devotion, or as a vow, and in order to obtain for himself that offered and family health and safety, peace and prosperity, see Lev 7:11 all which the word used signifies; and these sacrifices are by the Septuagint called "sacrifices of salvation" or "health", because offered either in gratitude for it, or to enjoy it; or else they were offered to make peace and reconciliation, and therefore are called peace offerings, and that they were for this purpose is certain from Eze 45:15 and Gersom says they had their name from hence, because they bring peace between God and men; they were a kind of a pacific festival between God, the priests, and the owner, and were typical of Christ, who has made peace for us by his blood and sacrifice. There is something very offensive to God in sin, it being a breach of his law, and contrary to his nature and will, provoking to the eyes of his glory, deserving of wrath, and death itself, and so not only sets man at a distance from him, but creates an enmity between them; hence a peace offering became necessary; such an one man could not bring acceptable to God; for neither his repentance nor good works would do; but Christ has offered up himself a sacrifice, and thereby has made reconciliation for sin and sinners, and procured peace with God for them; the consequence of which is spiritual peace here, and eternal peace hereafter; and so is a "sacrifice of peaces", as the Hebrew phrase here may be literally rendered, and is the proper antitype and full completion of this sort of sacrifice: if he offer it of the herd; that is, a bullock: whether it be a male or female; as it might be either; showing, as some think, that in Christ Jesus, and in the Gospel churches, and under the Gospel dispensation, there is no distinction of male and female, with respect to blessings and privileges, Gal 3:28 or rather as others, denoting both strength and weakness in Christ; strength in his obedience, and weakness in his sufferings; strong he was as the man of God's right hand made so by him, and yet was crucified through weakness: he shall offer it without blemish before the Lord: signifying the perfection and purity of Christ's sacrifice of peace offering in the sight of God: "before the Lord"; this, according to Gersom, was on the west side of the court. (c) Misn. Zebachim, c. 5. sect. 7.

Verse 2

And he shall lay his hand upon the head of his offering,.... "His right hand with strength", the Targum of Jonathan says; perhaps both his hands were imposed; the Septuagint and Arabic versions read it in the plural number, "hands"; this same rite was used in the sacrifice of burnt offering; see Gill on Lev 1:4; which might be done in any place in the court where it was slain, only with this difference: according to Maimonides (d), there was no confession of sin made at laying on of hands upon the peace offerings, but words of praise were spoken: and kill it at the door of the congregation; it seems as if it was not the priest, but the owner that brought it, and laid his hands on it, that killed it; and so the last mentioned writer says, that slaying the peace offering by a stranger was right; and as he and others (e) say, it might be slain in any part of the court; it was not obliged to be slain in the north part of it, as the burnt offering was, Lev 1:11. and Aaron's sons the priests shall sprinkle the blood upon the altar round about; in like manner as the blood of the burnt offering was, and it was done with two sprinklings, which were as four (f); See Gill on Lev 1:5 this was typical of the blood of Christ, called "the blood of sprinkling". (d) Maaseh Hakorbanot, c. 3. sect. 15. (e) Misn. Zebachim, c. 5. sect. 7. (f) Misn. ib.

Verse 3

And he shall offer of the sacrifice of the peace offering,.... That is, the priest, not all of it, but some of it, even what is after mentioned: an offering made by fire unto the Lord; for what was offered to the Lord was burnt, and is that part of it which is next mentioned in this and the following verse: the fat that covereth the inwards, and all the fat that is upon the inwards; both that which covered them, and that which stuck to them; and the fat being the best, it was the Lord's, and offered to him, and denoted Christ the fatted calf, whose sacrifice is best and most excellent; and which was typified by that which Abel offered up, and which being of the fat of the flock, and offered up by faith in Christ's sacrifice, was more excellent than Cain's, Gen 4:4.

Verse 4

And the two kidneys, and the fat that is on them, which is by the flanks,.... Meaning either the two kidneys which were next the flanks, or the fat upon them, which was next to them; these, and the burning of them, may signify the burning zeal and flaming love and affections of Christ for his people, which instructed him, and put him upon offering himself a sacrifice of peace offering for them, see Psa 16:7. and the caul above the liver, with the kidneys, it shall he take away; or the caul, which is a thin membrane or skin, in which the liver is enclosed, with the liver, together with the kidneys, he separated from the rest in order to burn, at least with a part of the liver; so Jarchi and Gersom interpret it, that he should take a little of the liver with the caul; and indeed some think the word rendered "caul" signifies a part of the liver, that which the Greeks call the "table", the broader part of it, like a table; and which word the Talmudists (g) retain, who speak of , "the table of the liver"; and by which Jarchi on Exo 29:13 interprets the caul above the liver, the same as here. (g) T. Bab. Cholin, fol. 46. 1.

Verse 5

And Aaron's sons shall burn it on the altar,.... That is, the fat of the several parts before mentioned; this signified the sufferings of Christ, by which our peace is made, and by whose death we are reconciled to God: this rite of burning the fat of the inwards of sacrifices was used by the Pagans, and is still retained by the idolatrous Indians to this day (h): upon the burnt sacrifice; which, as Gersom says, was the burnt offering of the daily sacrifice of the morning, which was offered first of all sacrifices; so Jarchi says,"we learn that the daily burnt offering preceded every other offering:''this was an eminent type of Christ's sacrifice: which is upon the wood that is on the fire; that is, which burnt offering was laid upon the wood on the fire, and the fat of the peace offering upon that: it is an offering made by fire, of a sweet savour unto the Lord; as Christ's sacrifice is, Eph 5:2; see Gill on Lev 1:9. (h) See the Abridgment of Mr. Brainerd's Journal, published in 1748, p. 30.

Verse 6

And if his offering, for a sacrifice of peace offering unto Lord, be of the flock,.... As it might be: and be either male or female; which he pleased: he shall offer it without blemish; See Gill on Lev 3:1.

Verse 7

If he offer a lamb for his offering,.... Which was of the flock, and must be of the first year; this is a rule laid down by Maimonides (i), that where ever this word is used in the law, it signifies one of the first year: then shall he offer it before the Lord; bring it into the court, and present it to the priest. (i) Maaseh Hakorbanot, c. 1. sect. 14.

Verse 8

And he shall lay his hand upon the head of his offering,.... The Targum of Jonathan adds here, as before,"his right hand with strength:" and kill it before the tabernacle of the congregation; in the court, in any part of it; for, as Gersom says, all places were right for this; the man that brought it killed it, or the butcher, as the Targum of Jonathan says here also as on Lev 3:2, and Aaron's sons shall sprinkle the blood thereof round about upon the altar; upon the four horns of it; see Gill on Lev 3:2.

Verse 9

And he shall offer of the sacrifice of the peace offering,.... That is, the priest, Aaron, or one of his two sons: an offering made by fire unto the Lord; that part of it which was to be burnt with fire; and in the peace offering of the lamb there was something more than in the peace offering of the bullock, or of the goat, which follows: the fat thereof, and the whole rump, it shall he take off hard by the backbone; not the rump or tail, but the fat of it; the copulative "and" is not in the text; wherefore Aben Ezra says, that Gaon was mistaken in reading it as we do, "the fat there of", and "the whole rump"; but it should be rendered, "its fat of the whole rump", or "tail": in the eastern countries (k), some sheep and lambs had very large tails, and very fat ones, the least weighing ten or twelve pounds, the largest above forty, and were put in little carts for ease and safety; see Gill on Exo 29:22 now such as were "whole", entire, perfect, and without blemish, as the word signifies, the fat of them that was next to the backbone was to be taken off of such as were brought for peace offerings: and the fat that covereth the inwards, and all the fat that is upon the inwards; as before; See Gill on Lev 3:3. (k) Vid. Ludolf. Hist. Ethiop. l. 1. c. 10. sect. 14.

Verse 10

And the two kidneys,.... The same direction is given here as about the bullock of the peace offering; see Gill on Lev 3:4. . Leviticus 3:11 lev 3:11 lev 3:11 lev 3:11And the priest shall burn it upon the altar,.... The fat of the tail, of the inwards, the two kidneys, and the caul of the liver: it is the food of the offering made by fire unto the Lord; or "bread"; this part of the offering that was burnt belonged to the Lord; it was his food, and what was accepted of by him, and therefore is elsewhere called the bread of God, Lev 21:8.

Verse 11

And if his offering be a goat,.... As it might be, and which also was of the flock: then he shall offer it before the Lord; in the same place and manner as the bullock and the lamb,

Verse 12

And he shall lay his hand upon the head of it,.... His right hand, according to the Targum of Jonathan, as before; the same directions are given for the killing of it, and for the sprinkling of its blood, as in the offerings of the bullock and lamb. And he shall lay his hand upon the head of it,.... His right hand, according to the Targum of Jonathan, as before; the same directions are given for the killing of it, and for the sprinkling of its blood, as in the offerings of the bullock and lamb. Leviticus 3:14 lev 3:14 lev 3:14 lev 3:14And he shall offer thereof his offering,.... The same rules are laid down about taking the fat off of several parts as in the sacrifice of the bullock; but nothing is said of the fat of the rump and tail, as is said of the lamb.

Verse 13

And the priest shall burn them upon the altar,.... Which shows that not the fat only, but the inwards and the kidneys, were burnt also; so Maimonides says (l), that the priest salted the parts, and burned them upon the altar; and the priests might not have the breast and shoulder (which were what belonged to them) until the parts were burnt: it is the food of the offering made by fire; which the Lord ate of, or accepted of: for a sweet savour; as a type of the sweet smelling sacrifice of Christ, with which he is well pleased: all the fat is the Lord's; that is, all that was upon the parts mentioned in the several sacrifices of peace offerings, which was to be taken off and burnt: though the Jewish writers understand it of all fat in general, and so interpret the law that follows. (l) Ut supra, (Maaseh Hakorbanot) c. 9. sect. 11.

Verse 14

It shall be a perpetual statute for your generations,.... That is, unto the end of the Mosaic dispensation, until the Messiah comes, and his sacrifice is offered up, and his blood is shed, till that time in all generations: and throughout all your dwellings; wherever their habitations should be, it is a law to be observed: that ye eat neither fat nor blood; the Jewish writers think, that this is not to be restrained to the fat and blood of sacrifices, because these were not offered in their dwellings, but in the tabernacle and temple, and therefore interpret it of fat and blood in general; but what fat and blood are meant may be seen in Lev 7:23 the Targum of Jonathan adds,"but upon the top of the altar it shall be offered to the name of the Lord,''which seems to restrain it to the sacrifices. Next: Leviticus Chapter 4

Verse 1

The Peace-Offerings. - The third kind of sacrifice is called שׁלמים זבח, commonly rendered thank-offering, but more correctly a saving-offering (Heilsopfer: Angl. peace-offering). Besides this fuller form, which is the one most commonly employed in Leviticus, we meet with the abbreviated forms זבחים and שׁלמים: e.g., זבח in Lev 7:16-17; Lev 23:37, more especially in combination with עלה, Lev 17:8 cf. Exo 10:25; Exo 18:12; Num 15:3, Num 15:5; Deu 12:27; Jos 22:27; Sa1 6:15; Sa1 15:22; Kg2 5:17; Kg2 10:24; Isa 56:7; Jer 6:20; Jer 7:21; Jer 17:26, etc., - and שׁלמים in Lev 9:22; Exo 20:24; Exo 32:6; Deu 27:7; Jos 8:31; Jdg 20:26; Jdg 21:4; Sa1 13:9; Sa2 6:17-18; Sa2 24:25; Kg1 3:15, etc. זבח is derived from זבח, which is not applied to slaughtering generally (שׁחט), but, with the exception of Deu 12:15, where the use of זבח for slaughtering is occasioned by the retrospective reference to Lev 17:3-4, is always used for slaying as a sacrifice, or sacrificing; and even in Sa1 28:24; Eze 34:3 and Eze 39:17, it is only used in a figurative sense. The real meaning, therefore, is sacrificial slaughtering, or slaughtered sacrifice. It is sometimes used in a wider sense, and applied to every kind of bleeding sacrifice (Sa1 1:21; Sa1 2:19), especially in connection with minchah (Sa1 2:29; Psa 40:7; Isa 19:21; Dan 9:27, etc.); but it is mostly used in a more restricted sense, and applied to the peace-offerings, or slain offerings, which culminated in a sacrificial meal, as distinguished from the burnt and sin-offerings, in which case it is synonymous with שׁלמים or שׁלמים זבח. The word shelamim, the singular of which (Shelem) is only met with in Amo 5:22, is applied exclusively to these sacrifices, and is derived from שׁלם to be whole, uninjured. It does not mean "compensation or restitution," for which we find the nouns שׁלּם (Deu 32:35), שׁלּוּם (Hos 9:7), and שׁלּוּמה (Psa 91:8), formed from the Piel שׁלּם, but integritas completa, pacifica, beata, answering to the Sept. rendering σωτήριον. The plural denotes the entire round of blessings and powers, by which the salvation or integrity of man in his relation to God is established and secured. The object of the shelamim was invariably salvation: sometimes they were offered as an embodiment of thanksgiving for salvation already received, sometimes as a prayer for the salvation desired; so that they embraced both supplicatory offerings and thank-offerings, and were offered even in times of misfortune, or on the day on which supplication was offered for the help of God (Jdg 20:26; Jdg 21:4; Sa1 13:9; Sa2 24:25). (Note: Cf. Hengstenberg, Dissertations. Outram's explanation is quite correct: Sacrificia salutaria in sacris litteris shelamim dicta, ut quae semper de rebus prosperis fieri solerent, impetratis utique aut impetrandis.) The law distinguishes three different kinds: praise-offerings, vow-offerings, and freewill-offerings (Lev 7:12, Lev 7:16). They were all restricted to oxen, sheep, and goats, either male or female, pigeons not being allowed, as they were always accompanied with a common sacrificial meal, for which a pair of pigeons did not suffice. Lev 3:1-2 In the act of sacrificing, the presentation of the animal before Jehovah, the laying on of hands, the slaughtering, and the sprinkling of the blood were the same as in the case of the burnt-offering (Lev 1:3-5). It was in the application of the flesh that the difference first appeared. Lev 3:3-4 The person presenting the sacrifice was to offer as a firing for Jehovah, first, "the fat which covered the entrails" (Lev 1:9), i.e., the large net which stretches from the stomach over the bowels and completely envelopes the latter, and which is only met with in the case of men and the mammalia generally, and in the ruminant animals abounds with fat; secondly, "all the fat on the entrails," i.e., the fat attached to the intestines, which could easily be peeled off; thirdly, "the two kidneys, and the fat upon them (and) that upon the loins (הכּסלים), i.e., upon the inner muscles of the loins, or in the region of the kidneys; and fourthly, "the net upon the liver." The net (היּתרת) upon (על Lev 3:4, Lev 3:10, Lev 3:15; Lev 4:9; Lev 7:4; Exo 29:13), or from (מן Lev 9:10), or of the liver (Lev 8:16, Lev 8:25; Lev 9:19; Exo 29:22), cannot be the large lobe of the liver, ὁ λοβὸς τοῦ ἥπατος (lxx), because this is part of the liver itself, and does not lie על־כּבד over (upon) the liver; nor is it simply a portion of fat, but the small net (omentum minus), the liver-net, or stomach-net (recticulum jecoris; Vulg., Luth., De Wette, and Knobel), which commences at the division between the right and left lobes of the liver, and stretches on the one side across the stomach, and on the other to the region of the kidneys. Hence the clause, "on the kidneys (i.e., by them, as far as it reaches) shall he take it away." This smaller net is delicate, but not so fat as the larger net; though it still forms part of the fat portions. The word יתרת, which only occurs in the passages quoted, is to be explained from the Arabic and Ethiopic (to stretch over, to stretch out), whence also the words יתר a cord (Jdg 16:7; Psa 11:2), and מיתר the bow-string (Psa 21:13) or extended tent-ropes (Exo 35:18), are derived. The four portions mentioned comprehended all the separable fat in the inside of the sacrificial animal. Hence they were also designated "all the fat" of the sacrifice (Lev 3:16; Lev 4:8, Lev 4:19, Lev 4:26, Lev 4:31, Lev 4:35; Lev 7:3), or briefly "the fat" (החלב Lev 3:9; Lev 7:33; Lev 16:25; Lev 17:6; Num 18:17), "the fat portions" (החלבים Lev 6:5; Lev 8:26; Lev 9:19-20, Lev 9:24; Lev 10:15). Lev 3:5 This fat the priests were to burn upon the altar, over the burnt sacrifice, on the pieces of wood upon the fire. על־העלה does not mean "in the manner or style of the burnt-offering" (Knobel), but "upon (over) the burnt-offering." For apart from the fact that על cannot be shown to have this meaning, the peace-offering was preceded as a rule by the burnt-offering. At any rate it was always preceded by the daily burnt-offering, which burned, if not all day, at all events the whole of the forenoon, until it was quite consumed; so that the fat portions of the peace-offerings were to be laid upon the burnt-offering which was burning already. That this is the meaning of על־העלה is placed beyond all doubt, both by Lev 6:5, where the priest is directed to burn wood every morning upon the fire of the altar, and then to place the burnt-offering upon it (עליה), and upon that to cause the fat portions of the peace-offerings to evaporate in smoke, and also by Lev 9:14, where Aaron is said first of all to have burned the flesh and head of the burnt-offering upon the altar, then to have washed the entrails and legs of the animal, and burned them on the altar, העלה על, i.e., upon (over) the portions of the burnt-offering that were burning already.

Verse 6

The same rules apply to the peace-offerings of sheep and goats, except that, in addition to the fat portions, which were to be burned upon the altar in the case of the oxen (Lev 3:3, Lev 3:4) and goats (Lev 3:14, Lev 3:15), the fat tail of the sheep was to be consumed as well. תמימה האליה: "the fat tail whole" (Lev 3:9), cauda ovilla vel arietina eaque crassa et adiposa; the same in Arabic (Ges. thes. p. 102). The fat tails which the sheep have in Northern Africa and Egypt, also in Arabia, especially Southern Arabia, and Syria, often weigh 15 lbs. or more, and small carriages on wheels are sometimes placed under them to bear their weight (Sonnini, R. ii. p. 358; Bochart, Hieroz. i. pp. 556ff.). It consists of something between marrow and fat. Ordinary sheep are also found in Arabia and Syria; but in modern Palestine all the sheep are "of the broad-tailed species." The broad part of the tail is an excresence of fat, from which the true tail hangs down (Robinson, Pal. ii. 166). "Near the rump-bone shall he (the offerer) take it (the fat tail) away," i.e., separate it from the body. עצם, ἁπ. λεγ., is, according to Saad., os caudae s. coccygis, i.e., the rump or tail-bone, which passes over into the vertebrae of the tail (cf. Bochart, i. pp. 560-1). In Lev 3:11 and Lev 3:16 the fat portions which were burned are called "food of the firing for Jehovah," or "food of the firing for a sweet savour," i.e., food which served as a firing for Jehovah, or reached Jehovah by being burned; cf. Num 28:24, "food of the firing of a sweet savour for Jehovah." Hence not only are the daily burnt-offerings and the burnt and sin-offerings of the different feasts called "food of Jehovah" ("My bread," Num 28:2); but the sacrifices generally are described as "the food of God" ("the bread of their God," Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21-22, and Lev 22:25), as food, that is, which Israel produced and caused to ascend to its God in fire as a sweet smelling savour. - Nothing is determined here with regard to the appropriation of the flesh of the peace-offerings, as their destination for a sacrificial meal was already known from traditional custom. The more minute directions for the meal itself are given in Lev 7:11-36, where the meaning of these sacrifices is more fully explained. - In Lev 3:17 (Lev 3:16) the general rule is added, "all fat belongs to Jehovah," and the law, "eat neither fat nor blood," is enforced as "an eternal statute" for the generations of Israel (see at Exo 12:14, Exo 12:24) in all their dwelling-places (see Exo 10:23 and Exo 12:20).

Verse 1

The burnt-offerings had regard to God as in himself the best of beings, most perfect and excellent; they were purely expressive of adoration, and therefore were wholly burnt. But the peace-offerings had regard to God as a benefactor to his creatures, and the giver of all good things to us; and therefore these were divided between the altar, the priest, and the owner. Peace signifies, 1. Reconciliation, concord, and communion. And so these were called peace-offerings, because in them God and his people did, as it were, feast together, in token of friendship. The priest, who was ordained for men in things pertaining to God, gave part of this peace-offering to God (that part which he required, and it was fit he should be first served), burning it upon God's altar; part he gave to the offerer, to be eaten by him with his family and friends; and part he took to himself, as the days-man that laid his hand upon them both. They could not thus eat together unless they were agreed; so that it was a symbol of friendship and fellowship between God and man, and a confirmation of the covenant of peace. 2. It signifies prosperity and all happiness: Peace be to you was as much as, All good be to you; and so the peace-offerings were offered either, (1.) By way of supplication or request for some good that was wanted and desired. If a man was in the pursuit or expectation of any mercy, he would back his prayer for it with a peace-offering, and probably put up the prayer when he laid his hand upon the head of his offering. Christ is our peace, our peace-offering; for through him alone it is that we can expect to obtain mercy, and an answer of peace to our prayers; and in him an upright prayer shall be acceptable and successful, though we bring not a peace-offering. The less costly our devotions are the more lively and serious they should be. Or, (2.) By way of thanksgiving for some particular mercy received. It is called a peace-offering of thanksgiving, for so it was sometimes; as in other cases a vow, Lev 7:15, Lev 7:16. And some make the original word to signify retribution. When they had received any special mercy, and were enquiring what they should render, this they were directed to render to the God of their mercies as a grateful acknowledgment for the benefit done to them, Psa 116:12. And we must offer to God the sacrifice of praise continually, by Christ our peace; and then this shall please the Lord better than an ox or bullock. Observe, I. As to the matter of the peace-offering, suppose it was of the herd, it must be without blemish; and, if it was so, it was indifferent whether it was male or female, Lev 3:1. In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal 3:28. II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God (Lev 3:2), and, with his hand on the head of the sacrifice, to acknowledge the particular mercies for which he designed this a thank-offering, or, if it was a vow, to make his prayer. 2. It must be killed; and, although this might be done in any part of the court, yet it is said to be at the door of the tabernacle, because the mercies received or expected were acknowledged to come from God, and the prayers or praises were directed to him, and both, as it were, through that door. Our Lord Jesus has said, I am the door, for he is indeed the door of the tabernacle. 3. The priest must sprinkle the blood upon the altar, for it was the blood that made atonement for the soul; and, though this was not a sin-offering, yet we must be taught that in all our offerings we must have an eye to Christ as the propitiation for sin, as those who know that the best of their services cannot be accepted unless through him their sins be pardoned. Penitent confessions must always go along with our thankful acknowledgments; and, whatever mercy we pray for, in order to it we must pray for the removal of guilt, as that which keeps good things from us. First take away all iniquity, and then receive us graciously, or give good, Hos 14:2. 4. All the fat of the inwards, that which we call the tallow and suet, with the caul that encloses it and the kidneys in the midst of it, were to be taken away, and burnt upon the altar, as an offering made by fire, Lev 3:3-5. And this was all that was sacrificed to the Lord out of the peace-offering; how the rest was to be disposed of we shall find, Lev 7:11, etc. It is ordered to be burnt upon the burnt-sacrifice, that is, the daily burnt-offering, the lamb which was offered every morning before any other sacrifice was offered; so that the fat of the peace-offerings was an addition to that, and a continuation of it. The great sacrifice of peace, that of the Lamb of God which takes away the sins of the world, prepares the altar for our sacrifices of praise, which are not accepted till we are reconciled. Now the burning of this fat is supposed to signify, (1.) The offering up of our good affections to God in all our prayers and praises. God must have the inwards; for we must pour out our souls, and lift up our hearts, in prayer, and must bless his name with all that is within us. It is required that we be inward with God in every thing wherein we have to do with him. The fat denotes the best and choicest, which must always be devoted to God, who has made for us a feast of fat things. (2.) The mortifying of our corrupt affections and lusts, and the burning up of them by the fire of divine grace, Col 3:5. Then we are truly thankful for former mercies, and prepared to receive further mercy, when we part with our sins, and have our minds cleared from all sensuality by the spirit of judgment and the spirit of burning, Isa 4:4.

Verse 6

Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (Lev 3:9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, Co1 12:23, Co1 12:24. 2. That which was burnt upon the altar is called the food of the offering, Lev 3:11, Lev 3:16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, Kg1 4:22, etc. 3. Here is a general rule laid down, that all the fat is the Lord's (Lev 3:16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, Lev 3:17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh 8:10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal 1:7, Mal 1:12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Psa 16:4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb 10:29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.

Verse 1

3:1-17 The peace offering (Hebrew shelem) expressed worship through fellowship with the Lord and with others. The Hebrew word is from the same root as shalom, which speaks of wholeness, well-being, harmony, and peace. Shalom means more than a cessation of hostilities between God and the worshiper; it implies a bond of harmonious fellowship. The peace offering was therefore a shared meal celebrating fellowship with God and others (cp. Exod 18:12; 24:9-11; 1 Sam 9:15-24). It could be presented as an expression of thanks (Lev 7:12-15), as a voluntary offering, or in fulfillment of a vow (7:16-18; 22:21). Peace offerings often followed whole burnt offerings (e.g., 1 Kgs 9:25), showing that fellowship with God follows atonement. When we have experienced atonement through Christ, we are able to be at peace with God and with each other (see Acts 2:42; 10:36; Rom 5:1; 1 Cor 10:16; 11:17-34; 2 Cor 5:18-21).

3:1 a male or a female: The whole burnt offering allowed only the use of male animals because it made atonement (1:3, 10). The less formal peace offering permitted both male and female animals (see also 4:28, 32). • no defects: The sacrificial animals had to be healthy. The only exception was the voluntary offering, for which a slight blemish was permissible (22:23).

Verse 4

3:4 kidneys . . . lobe of the liver: The Israelites saw the kidneys as organs of understanding, much like how we think of the brain (“I am overwhelmed [literally my kidneys are consumed],” Job 19:27; “heart,” Pss 7:9; 16:7; Jer 12:2; Lam 3:13; “motives,” Ps 26:2; Jer 17:10; “thoughts,” Jer 11:20; 20:12). The liver represented life and vitality, similar to how we think of the heart (Prov 7:23; “spirit,” Lam 2:11).

Verse 5

3:5 The burnt offering is described in 1:3-17 and is best referred to as the “whole burnt offering.” Because it was offered twice daily (see Num 28:4), and because the need for atonement preceded fellowship, the text assumes that the burnt offering would be on the altar already. The priest was to lay the fatty portions and certain internal organs (3:3-4) of the peace offering on top of it.

Verse 6

3:6-11 Sheep were smaller, easier to raise, and less expensive than cattle. Apart from the exceptions mentioned in these verses, offerings of sheep followed the same pattern as those of cattle.

Verse 9

3:9 broad tail: Sheep in this part of the ancient Near East had broad, fatty tails that were burned on the altar with the rest of the fat.

Verse 11

3:11 special gift: See study note on 1:9. • Offerings of food were called “God’s food” (21:6, 8, 17, 21, 22; Num 28:2). However, Scripture is clear that the Lord did not eat the offerings, as pagans believed their deities did (Ps 50:9-13). Instead, these offerings belonged to God, and the priest ate a portion of this food as God’s representative (Lev 21:21-22). These offerings sustained the priest and his family.

Verse 12

3:12-16 The offering of goats followed a similar pattern as for cattle and sheep. Both goats and sheep were considered offerings from the flock (see 3:6).

Verse 17

3:17 Human beings were not permitted to eat the fat or blood (see 1:5, 8 and study notes).