Leviticus 3

1 peace offering. The peace offering is often mentioned with the burnt offering, which it invariably follows, as intimating that reconciliation was made, and the offerer restored to Divine favour. It was the only sacrifice of which the people were permitted to eat the flesh. God was supposed Himself to partake of the feast with the offerer and his friends; thus giving a religious character to social festivities, and indicating the completeness of the Divine reconciliation. It therefore might include the expression of gratitude and of devoted consecration (see vii. 12-16; Psa. xxii. 25, 26; Heb. xiii. 15). The need of an atoning sacrifice, in order to acceptance, is kept prominently in view in these offerings (see ver. 2). The feelings of a true worshipper in presenting the sacrifices and offerings prescribed in this and the two preceding chapters are set forth in Psa. lxvi. 13-20.—of the herd. Here we see the same gradation in the offerings, adapted to the means of different classes of persons, as in the burnt offering, and the meal offering: viz., the bullock or heifer (ver. 1), the lamb (ver. 6), and the goat (ver. 12).

4 with the kidneys. Rather, “upon the kidneys”; i.e., the fat which covers the kidneys.

5 upon the burnt sacrifice. A burnt sacrifice was offered every morning (vi. 12); so that all the following sacrifices of the same day were laid upon it.

9 the whole rump. Rather, “the fat tail,” as R.V. The tail of many Eastern sheep is broad and fat, and is reckoned the finest part of the animal.

17 neither fat nor blood. That is, neither the fat nor suet within (vers. 14, 15), nor the blood of the larger vessels. These were to be wholly separated from common use, and reserved for sacrificial purposes; the “fat” being presented to the Lord as the best part of the victim, and the “blood” offered as an atonement, in substitution for the offerer’s life (see xvii. 11). The heathen sometimes drank the blood of their sacrifices. See Psa. xvi. 4.