Leviticus 3:2

The law of the peace-offering in general, Lev 3:1-5 . That of the peace-offering taken from the flock, Lev 3:6-11 ; and the same when the offering is a goat, Lev 3:12-17 . Verse 1 Peace-offering - שלמים shelamim, an offering to make peace between God and man; see on Leviticus 7 (note), and Gen 14:18 (note). Verse 2 Lay his hand upon the head of his offering - See this rite explained in Exo 29:10 (note), and Lev 1:4 (note). "As the burnt-offering, (Leviticus 1).," says Mr. Ainsworth, "figured our reconciliation to God by the death of Christ, and the meat-offering, (Leviticus 2)., our sanctification in him before God, so this peace-offering signified both Christ's oblation of himself whereby he became our peace and salvation, ( Eph 2:14-16 ; Act 13:47 ; Heb 5:9 ; Heb 9:28 ), and our oblation of praise, thanksgiving, and prayer unto God." Verse 3 The fat that covereth the inwards - The omentum, caul or web, as some term it. The fat that is upon the inwards; probably the mesentery or fatty part of the substance which connects the convolutions of the alimentary canal or small intestines. Verse 5 Aaron's sons shall burn it - As the fat was deemed the most valuable part of the animal, it was offered in preference to all other parts; and the heathens probably borrowed this custom from the Jews, for they burnt the omentum or caul in honor of their gods. Verse 9 The whole rump, it shall he take off hard by the backbone - To what has already been said on the tails of the eastern sheep, in the note on Exo 29:22 , we may add the following observation from Dr. Russel concerning the sheep at Aleppo. "Their tails," says he, "are of a substance between fat and marrow, and are not eaten separately, but mixed with the lean meat in many of their dishes, and also often used instead of butter." He states also that a common sheep of this kind, without the head, fat, skin, and entrails, weighs from sixty to seventy English pounds, of which the tail usually weighs fifteen pounds and upwards; but that those of the largest breed, when fattened will weigh one hundred and fifty pounds, and their tails fifty, which corresponds with the account given by Ludolf in the note referred to above. The sheep about Jerusalem are the same with those in Abyssinia mentioned by Ludolf, and those of Syria mentioned by Dr. Russel. Verse 11 It is the food of the offering - We have already remarked that God is frequently represented as feasting with his people on the sacrifices they offered; and because these sacrifices were consumed by that fire which was kindled from heaven, therefore they were considered as the food of that fire, or rather of the Divine Being who was represented by it. "In the same idiom of speech," says Dodd, "the gods of the heathens are said, Deu 32:38 , to eat the fat and drink the wine which were consumed on their altars. Verse 12 A goat - Implying the whole species, he-goat, she-goat, and kid, as we have already seen. Verse 17 That ye eat neither fat nor blood - It is not likely that the fat should be forbidden in the same manner and in the same latitude as the blood. The blood was the life of the beast, and that was offered to make an atonement for their souls; consequently, this was never eaten in all their generations: but it was impossible to separate the fat from the flesh, which in many parts is so intimately intermixed with the muscular fibres; but the blood, being contained in separate vessels, the arteries and veins, might with great ease be entirely removed by cutting the throat of the animal, which was the Jewish method. By the fat therefore mentioned here and in the preceding verse, we may understand any fat that exists in a separate or unmixed state, such as the omentum or caul, the fat of the mesentery, the fat on the kidneys, and whatever else of the internal fat was easily separable, together with the whole of the tail already described. And probably it was the fat of such animals only as were offered to God in sacrifice, that was unlawful to be eaten. As all temporal as well as spiritual blessings come from God, he has a right to require that such of them should be dedicated to his service as he may think proper to demand. He required the most perfect of all the animals, and the best parts of these perfect animals. This he did, not that he needed any thing, but to show the perfection of his nature and the purity of his service. Had he condescended to receive the meanest animals and the meanest parts of animals as his offerings, what opinion could his worshippers have entertained of the perfection of his nature? If such imperfect offerings were worthy of this God, then his nature must be only worthy of such offerings. It is necessary that every thing employed in the worship of God should be the most perfect of its kind that the time and circumstances can afford. As sensible things are generally the medium through which spiritual impressions are made, and the impression usually partakes of the nature of the medium through which these impressions are communicated; hence every thing should not only be decent, but as far as circumstances will admit dignified, in the worship of God: the object of religious worship, the place in which he is worshipped, and the worship itself, should have the strongest and most impressive correspondence possible. Introduction

Law of the Peace-Offering. ( b. c. 1490.) 1 And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the Lord . 2 And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about. 3 And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord ; the fat that covereth the inwards, and all the fat that is upon the inwards, 4 And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 5 And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the Lord . 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, ch. vii. 15, 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, Ps. cxvi. 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, v. 1 . In our spiritual offerings, it is not the sex, but the heart, that God looks at, Gal. iii. 28 . II. As to the management of it. 1. The offerer was, by a solemn manumission, to transfer his interest in it to God ( v. 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. xiv. 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, v. 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, ch. vii. 11 , &c. 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. iii. 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. iv. 4 .

At the door - Not on the north - side of the altar, where the burnt - offering was killed, as also the sin - offering, and the trespass - offering, but in the very entrance of the court where the brazen altar stood, which place was not so holy as the other; as appears both because it was more remote from the holy of holies, and because the ashes of the sacrifices were to be laid here. And the reason of this difference is not obscure, both because part of this sacrifice was to be waved by the hands of the offerer, Lev 7:30 , who might not come into the court; and because this offering was not so holy as the others, which were to be eaten only by the priest, whereas part of these were eaten by the offerer.