Chapter 3

1 The peace offering of the herd, 6 of the flock, 7 either a lamb, 12 or a goat.

1. Peace offering. Heb. shelem, from a root word meaning “to make peace” (Joshua 10:4) or “to be at peace” (Job 22:21), “to make restitution” (Ex. 22:5), “to make complete [pay]” (Ps. 50:14). The distinguishing feature of the peace offering was the communal meal held within the precincts of the sanctuary, in which joy and happiness prevailed and in which people and priests held converse. This was not an occasion where peace was effected, but a feast of rejoicing that peace existed. It was generally preceded by a sin offering and a burnt offering. The blood had been sprinkled, atonement had been made, forgiveness extended, and justification assured. In celebration of this experience the offerer invited his near of kin, the servants, and the Levites to eat with him. The whole family assembled in the court of the congregation to celebrate the fact that peace had been effected between God and man, and between man and man.

There is no higher joy conceivable than that of being at peace with God (see Rom. 5:1). It is the legacy Christ left when He said, “Peace I leave with you, my peace I give unto you” (John 14:27). Christ’s peace is that quiet assurance that comes from confidence in God.

Christ spoke these words of peace in the very shadow of Gethsemane and Golgotha. He knew what awaited Him, but He did not shrink from it. His heart was filled with peace and love. He knew in whom He trusted, and rested in the assurance that the Father loved Him. He might not see through the portals of the tomb. Hope might not present to Him His coming forth from the grave a conqueror, nor tell Him of the Father’s acceptance of the sacrifice. But by faith He was victor. He knew whom He believed, and was assured that all would come out well. It is this peace He bequeaths to us. It means oneness with the Father; it means quiet, rest, joy, and contentment; it means love, faith, fellowship, communion; it means freedom from worry, fear, and anxiety. The Christian who enjoys this peace has a source of strength not dependent on circumstances. He is in tune with God.

As noted before, the various sacrifices of the OT were embodied prayers. They combined faith and works. They expressed man’s need of and relation to God. The people might not offer up incense with their prayers, but they might provide the incense. They might not minister the blood, but they might provide the sacrifice. They might not enter the sanctuary, but they might provide the gifts and offerings that made the service possible. They might not eat the shewbread, but they might provide “the food of the offering made by fire unto the Lord” (v. 11).

“Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1), “for he is our peace” (Eph. 2:14). Israel of old was invited to celebrate the fact that they were at peace with God and man, that their sins were forgiven, that they were restored to favor with Heaven. These were occasions of joy and thankfulness, when misunderstandings had been cleared up and peace and good fellowship prevailed. Sons and daughters, manservants and maidservants, and invited Levites were to participate. All sat down at the table of the Lord and rejoiced together “in hope of the glory of God” (Rom. 5:2). It might be well for the people of God today to celebrate feasts of rejoicing over the fact that they are at peace with God (see Additional Note at close of chapter).

2. Lay his hand. The animal was killed at the door of the tabernacle of the congregation, where most sacrificial animals were slain, and its blood sprinkled upon the altar of burnt offerings (see on ch. 1:4, 5).

3. All the fat. Not fat scattered throughout the body, but the fat covering certain organs. This, together with the kidneys, was consumed on the altar.

The word translated “fat” is cheleb, from an unused root meaning “to be fat.” The word for “milk” is chalab and differs from “fat” only in the vowel pointings.

5. A sweet savour. Inasmuch as the fat was burned on the altar, “a sweet savour unto the Lord,” it seems inconsistent to hold, as some do, that it was a symbol of sin. Sin is an abomination to God, and nothing symbolizing it was permitted to come on the altar. It was for this reason that leaven, as a symbol of sin, was excluded (ch. 2:11, 12). Psalms 37:20 is sometimes quoted as proof that “fat” signifies sin. But the word translated “fat” is yaqar, and means “beauty,” “magnificence,” or “preciousness” rather than “fat.” It is the same word God uses in calling His people “precious” (Isa. 43:4). The fat was always burned on the altar; God claimed it as His (Lev. 3:16); it was a “sweet savour” unto the Lord; it was precious; it was “the food of the offering” presented to the Lord (v. 16). To “eat the fat of the land” (Gen. 45:18) meant to enjoy the best it had to offer.

6. Of the flock. The rules applied to animals taken from the flock applied also to those from the herd. Note that in this offering, a male or a female might be used, but it must be without blemish. The offerer laid his hand upon the head of the victim and killed it, after which the priest ministered the blood.

9. The whole rump. More accurately, “the tail,” that is, of the broadtail sheep (Ovis laticaudata). The tail of this sheep usually weighs from 10 to 15 lb., and may weigh as much as 50 lb. or more. Because of its weight the tail drags on the ground, and the result is painful sores that lessen the value of the sheep. In olden times, as today, shepherds tied light boards to the tails or made small carts on which the tail could ride.

The tail itself was composed of a mixture of fat and marrow, which, blended with other things, was used as a substitute for butter by those who were not inhibited by God’s command not to eat the fat. In some Eastern countries the tail is still so used.

12. A goat. The procedure in this case was the same as with other sacrifices. The laying on of the hand, the slaying, the sprinkling of the blood—all followed the regular pattern. The fat was carefully removed, and, with the kidneys, burned on the altar.

17. A perpetual statute. God commanded Israel to “eat neither fat nor blood.” “All the fat is the Lord’s” (v. 16), and, “all the tithe … is the Lord’s” (ch. 27:30), are parallel statements. The reason given for not eating fat is that it belongs to God (see on ch. 7:23).