Lev 3:1-16 | TNotes | STEP | Summary for Lev 3:1-17: 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 ).

Summary for Lev 3:1-17: 3:1-17 ^a 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 ^b; 24:9-11 ^c; 1 Sam 9:15-24 ^d). It could be presented as an expression of thanks (Lev 7:12-15 ^e), as a voluntary offering, or in fulfillment of a vow (7:16-18 ^f; 22:21 ^g). Peace offerings often followed whole burnt offerings (e.g., 1 Kgs 9:25 ^h), 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 ⁱ; 10:36 ^j; Rom 5:1 ^k; 1 Cor 10:16 ^l; 11:17-34 ^m; 2 Cor 5:18-21 ⁿ). 3:1 ^o a male or a female: The whole burnt offering allowed only the use of male animals because it made atonement (1:3 ^p, 10 ^q). The less formal peace offering permitted both male and female animals (see also 4:28 ^r, 32 ^s).

• 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 ^t).
3:4 ^u 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 ^v; “heart,” Pss 7:9 ^w; 16:7 ^x; Jer 12:2 ^y; Lam 3:13 ^z; “motives,” Ps 26:2 ^aa; Jer 17:10 ^ab; “thoughts,” Jer 11:20 ^ac; 20:12 ^ad). The liver represented life and vitality, similar to how we think of the heart (Prov 7:23 ^ae; “spirit,” Lam 2:11 ^af).
3:5 ^ag The burnt offering is described in 1:3-17 ^ah and is best referred to as the “whole burnt offering.” Because it was offered twice daily (see Num 28:4 ^ai), 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 ^aj) of the peace offering on top of it.
Summary for Lev 3:6-11: 3:6-11 ^ak 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.
3:9 ^al 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.
3:11 ^am special gift: See study note on 1:9.

• Offerings of food were called “God’s food” (21:6 ^an, 8 ^ao, 17 ^ap, 21 ^aq, 22 ^ar; Num 28:2 ^as). However, Scripture is clear that the Lord did not eat the offerings, as pagans believed their deities did (Ps 50:9-13 ^at). Instead, these offerings belonged to God, and the priest ate a portion of this food as God’s representative (Lev 21:21-22 ^au). These offerings sustained the priest and his family.
Summary for Lev 3:12-16: 3:12-16 ^av 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 ^aw).