Leviticus Chapter 3
The Peace Offering
A. Offering Cattle for the Peace Offering
1. (Leviticus 3:1-2) The Presentation and Killing of Cattle for the Peace Offering
“When his offering is a sacrifice of a peace offering, if he offers it of the herd, whether male or female, he shall offer it without blemish before the LORD. And he shall lay his hand on the head of his offering, and kill it at the door of the tabernacle of meeting; and Aaron’s sons, the priests, shall sprinkle the blood all around on the altar.”
When an Israelite brought a peace offering, it was to be offered from the herd, either male or female, yet still without blemish. This condition of being without blemish symbolized giving God the best, for He is worthy of excellence in all offerings. It also pointed to the necessity of a sinless substitute, foreshadowing the perfect sacrifice of Jesus Christ, as it is written in 1 Peter 1:19, “But with the precious blood of Christ, as of a lamb without blemish and without spot.”
The peace offering differed from the burnt offering in that it was not presented to make peace with God, but to celebrate the peace already made. The burnt offering, described in Leviticus 1:3, was entirely consumed on the altar, signifying total dedication and atonement. In contrast, the peace offering was a fellowship meal shared between the worshiper, the priest, and the Lord, symbolizing communion and thanksgiving for the peace now enjoyed with God. This distinction beautifully prefigures the work of Christ. As Romans 5:1 declares, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
The greatest animal peace offering recorded in Scripture occurred when Solomon dedicated the temple: “And Solomon offered a sacrifice of peace offerings, which he offered to the LORD, twenty-two thousand bulls and one hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the LORD.” (1 Kings 8:63). Likewise, King Hezekiah held a great celebration of worship, giving “two thousand bulls and seventeen thousand sheep” as peace offerings (2 Chronicles 30:24). These grand acts of devotion symbolized Israel’s gratitude and fellowship with God.
Yet, the ultimate and greatest peace offering was made by Jesus Christ at Calvary. His sacrifice not only satisfied the justice of God but reconciled man to God in perfect peace. Ephesians 2:14-16 declares, “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.”
It is noteworthy that either a male or female animal could be used for this offering. This inclusion speaks of the universality of peace and fellowship with God through Christ. As Galatians 3:28 teaches, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.” All who come by faith have equal access to fellowship with the Lord.
Furthermore, Leviticus 7:11-14 elaborates that when the peace offering was given as an offering of thanksgiving, it was to be accompanied by unleavened cakes and leavened bread, both presented as a wave offering. The combination of leavened and unleavened bread may symbolically point to God’s plan of unity between Jew and Gentile through Christ, forming one new body of believers in peace and reconciliation (Ephesians 2:11-18).
When the offerer laid his hand upon the head of the animal, as prescribed in Leviticus 3:2, he identified himself with the substitute. This act represented the symbolic transfer of sin and guilt onto the animal, which would then die in his place. It was a vivid reminder of substitutionary atonement—the innocent dying for the guilty. This same imagery is fulfilled perfectly in Christ, of whom 2 Corinthians 5:21 says, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
The killing took place “at the door of the tabernacle of meeting”—the very entrance to the sacred space where man met God. This act at the threshold of God’s dwelling symbolized that reconciliation and fellowship with God begin with sacrifice. It is probable that the Israelite worshiper himself performed the act of slaying the animal, signifying his personal participation and responsibility in the offering. Following this, Aaron’s sons, the priests, were to sprinkle the blood all around on the altar, a solemn act that declared the life of the flesh is in the blood (Leviticus 17:11).
This entire scene occurred at the doorway of the tabernacle, where the common Israelite could approach but not enter. The barrier reminded worshipers that although peace and fellowship were available, full access into the presence of God was not yet granted until Christ’s atoning death tore the veil in two (Matthew 27:50-51). Thus, every peace offering pointed forward to Jesus Christ, the true sacrifice who grants believers lasting fellowship and unbroken peace with God.
2. (Leviticus 3:3-5) The Presentation of the Parts of the Animal Sacrifice
“Then he shall offer from the sacrifice of the peace offering an offering made by fire to the LORD. The fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and Aaron’s sons shall burn it on the altar upon the burnt sacrifice, which is on the wood that is on the fire, as an offering made by fire, a sweet aroma to the LORD.”
In the peace offering, the fat that covered the entrails and all the internal fat of the animal was set apart for the LORD. These specific inner parts—the fat covering the entrails, the two kidneys with their fat, and the fatty lobe attached to the liver—were to be removed and offered as an offering made by fire to the LORD. This was God’s portion of the sacrifice. The fat and inward parts represented the richest and best of the animal, the choicest portion, reserved for God alone.
The Hebrew term ḥēleb (“fat”) refers to the thick, rich portions of the animal that signify abundance, blessing, and energy. As Rooker notes, this fat was never to be eaten but burned before the LORD, representing the surrender of the best and most inward parts to Him. The principle is clear: the best always belongs to God. Nothing of value, strength, or vitality should be withheld from the LORD. This command reinforced Israel’s understanding that even in celebration and peace, God was to receive the first and finest.
The Altar upon the Burnt Sacrifice
The text emphasizes that these parts were to be burned “on the altar upon the burnt sacrifice.” The peace offering was not an isolated act; it was built upon the foundation of the burnt offering, which symbolized complete consecration to God. Before peace could be enjoyed, atonement and dedication had to come first. The order of the offerings in Leviticus is deliberate: the burnt offering (Leviticus 1) came before the peace offering (Leviticus 3), teaching that peace and fellowship with God rest upon the basis of atonement for sin.
In New Testament terms, this truth points directly to the cross of Jesus Christ. The cross is not only where our sins were paid for but also where we enter into communion and peace with God. The believer’s fellowship with God always stands upon the completed sacrifice of Christ. Colossians 1:20 says, “And by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” The altar of burnt sacrifice thus foreshadows Calvary, where justice and mercy met, and where fellowship with God became possible for all who believe.
A Sweet Aroma to the LORD
The fat portions offered on the altar are described as “a sweet aroma to the LORD.” This phrase expresses the idea that the offering was pleasing and acceptable to God. Fat, in ancient understanding, gave flavor and moisture to the meat; it was the source of richness. When burned, it produced a fragrant smell, symbolizing satisfaction and divine pleasure in the sacrifice. The offering of fat represented the worshiper’s inward devotion and energy devoted to God, a reminder that all strength, vitality, and productivity ultimately belong to Him.
It is also worth noting that in the peace offering, there is no command given concerning the meat portions of the animal in this section. This is because the meat was not entirely consumed by fire. Instead, it was shared as part of a communal meal—portions given to the priests and to the one who brought the offering. This sacred meal symbolized fellowship with God and unity among His people. The worshiper, having been reconciled and cleansed, now sat at the LORD’s table as a friend and child.
This spiritual truth is beautifully reflected in the parable of the prodigal son, where the father declares, “Let us eat and be merry; for this my son was dead and is alive again; he was lost and is found” (Luke 15:23-24). Those who were once estranged are brought near and now dine in peace with their Father. As F. B. Meyer wrote, “Think of this blessed feast with God. We who were once far off in wicked and hostile imaginings are now made nigh; we sit at God’s table as His children and hear Him say, ‘Let us make merry and be glad; this My son was dead and is alive again.’”
We can therefore feast because we have peace with God (Romans 5:1).
We can feast because we experience the peace of God (Philippians 4:7).
We can feast because we know the God of peace (Romans 15:33).
The Fire That Reveals or Destroys
G. Campbell Morgan observed that the phrase “a sweet aroma to the LORD” appears in connection with the first three offerings—the burnt offering, the grain offering, and the peace offering—but not with the sin or trespass offerings. In these first three, the fire brings out a fragrant aroma; in the latter two, the fire consumes and destroys. This distinction reveals a profound spiritual principle: fire tests and reveals the nature of what is offered.
For the rebellious sinner, fire is destructive—it represents judgment and wrath. But for the yielded believer, fire refines and purifies, bringing out the beauty of holiness. This principle was fully seen in Christ. In His perfect obedience, the fire of suffering brought forth the sweet aroma of perfect love and submission. Yet as the sin-bearer, that same fire consumed Him in judgment, for He was made sin for us. As 2 Corinthians 5:21 proclaims, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
Thus, the peace offering teaches us not only about reconciliation but also about worship, communion, and sanctified joy. The fire that once symbolized separation and death now, through Christ, becomes the means by which the aroma of fellowship and love ascends to God.
B. Offering Sheep or Goats for the Peace Offering
1. (Leviticus 3:6-8) Offering a Lamb as a Peace Offering
“If his offering as a sacrifice of a peace offering to the LORD is of the flock, whether male or female, he shall offer it without blemish. If he offers a lamb as his offering, then he shall offer it before the LORD. And he shall lay his hand on the head of his offering, and kill it before the tabernacle of meeting; and Aaron’s sons shall sprinkle its blood all around on the altar.”
If the offering presented for the peace offering came from the flock rather than the herd, it could be either a sheep or a goat. Just as in the offering of cattle, the animal had to be without blemish. Nothing defective, scarred, or unfit could be offered before the LORD. The peace offering represented fellowship and communion with a holy God, and therefore it demanded a pure and spotless sacrifice. The condition of being without blemish foreshadowed Jesus Christ, the sinless Lamb of God, as declared in 1 Peter 1:19, “But with the precious blood of Christ, as of a lamb without blemish and without spot.”
The worshiper was to bring the animal before the LORD, lay his hand upon its head, and kill it before the tabernacle of meeting. This symbolic act demonstrated personal identification with the substitute. It was a solemn acknowledgment that death was the penalty for sin and that peace with God required the shedding of innocent blood. This foreshadowed the believer’s union with Christ in His death, as expressed in Romans 6:5, “For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection.”
The priest’s role was to take the blood of the animal and sprinkle it all around the altar. The sprinkling of the blood was essential, for as Leviticus 17:11 later explains, “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.” The blood represented the life given in sacrifice, and its sprinkling signified that atonement had been made and peace restored between God and man.
This peace offering thus prefigures the work of Christ, the true Lamb of God. As Hebrews 9:22 teaches, “And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.” Every drop of that blood on the altar pointed forward to the blood of the cross, where perfect peace was secured for the believer.
2. (Leviticus 3:9-11) Offering the Fat of a Lamb Presented as the Peace Offering
“Then he shall offer from the sacrifice of the peace offering, as an offering made by fire to the LORD, its fat and the whole fat tail which he shall remove close to the backbone. And the fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and the priest shall burn them on the altar as food, an offering made by fire to the LORD.”
The procedure for offering a lamb as a peace offering was essentially the same as for cattle. The blood and the fat portions were given to the LORD, and the remaining meat was divided between the priest and the worshiper. Together, they partook in a sacred meal symbolizing fellowship and peace with God. This shared meal was a vivid picture of reconciliation, communion, and thanksgiving—a celebration of restored relationship.
The text makes special mention of “the whole fat tail which he shall remove close to the backbone.” This was significant because the fat tail of certain breeds of sheep in ancient Israel was considered a prized delicacy, sometimes weighing as much as sixty pounds. Commentators such as John Trapp and Matthew Poole noted that this tail was larger and richer in the sheep of Palestine than in later breeds known to them. According to Peter-Contesse, “The tail of the kind of sheep raised in Palestine may have contained as much as seven or more kilograms of fat and was considered a delicacy.” Despite its great value, this portion was reserved exclusively for God and burned on the altar, signifying that even the choicest portion belonged to Him.
The passage also mentions “the fatty lobe attached to the liver above the kidneys.” Among Israel’s neighboring tribes, the liver was sometimes used in pagan divination rituals, which may explain why the Lord commanded that it be burned entirely. However, beyond this, the fatty lobe and the internal fat represented the richest and most inward part of the animal—considered a delicacy. Its offering symbolized surrendering the innermost part of life and affection to God. Nothing was to be held back from Him, for fellowship with God requires full devotion of heart and life.
The priest was to burn these portions on the altar “as food, an offering made by fire to the LORD.” This phrase—as food—is striking. It does not imply that God eats, but it represents His satisfaction and acceptance of the sacrifice. The burning of the fat and inward parts was a symbolic meal shared with the worshiper. The family would partake of the remaining meat, while the LORD received His portion on the altar. The peace offering, therefore, beautifully portrayed a covenant meal between God and His people.
Rooker rightly observes, “The worshiper in this sense shared a meal with the Lord, which means that he had fellowship with Him.” This imagery of table fellowship continues into the New Testament. When believers partake of the Lord’s Supper, they commune with the living God through Christ, remembering His sacrifice and celebrating their peace with Him. As 1 Corinthians 10:16 declares, “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?”
The peace offering thus points directly to the believer’s communion in Christ. Through His sacrifice, we have peace with God, access to His presence, and the privilege of continual fellowship with Him. This peace is not mere absence of conflict but a deep, abiding relationship of joy and reconciliation. Romans 5:1 affirms, “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
3. (Leviticus 3:12–16) Offering a Goat as a Peace Offering
“And if his offering is a goat, then he shall offer it before the LORD. He shall lay his hand on its head and kill it before the tabernacle of meeting; and the sons of Aaron shall sprinkle its blood all around on the altar. Then he shall offer from it his offering, as an offering made by fire to the LORD. The fat that covers the entrails and all the fat that is on the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and the priest shall burn them on the altar as food, an offering made by fire for a sweet aroma; all the fat is the LORD’s.”
If the worshiper brought a goat as his peace offering, the process followed the same pattern as that for cattle or sheep. The worshiper would bring the animal before the LORD, lay his hand on its head, and kill it before the tabernacle of meeting. This act of laying on the hand once again symbolized the identification of the sinner with the substitute. The goat would then be killed, its blood sprinkled by the priests all around on the altar, and its internal fat portions offered by fire to God as His portion.
God accepted both sheep and goats as peace offerings, showing that the value of the offering was not in the type of animal but in the heart of the worshiper and the obedience of faith that accompanied the sacrifice. The fact that either animal could be presented demonstrates God’s grace and accessibility. Every Israelite, whether rich or poor, could bring an acceptable peace offering, so long as it was offered without blemish and in the prescribed manner.
The fat covering the entrails, the kidneys, and the fatty lobe attached to the liver were all to be removed and burned upon the altar as an offering made by fire to the LORD. The text concludes with the clear statement: “All the fat is the LORD’s.” This declaration reveals a vital principle: the choicest, richest, and best belong to God alone. Fat in Scripture is often symbolic of abundance, strength, and stored energy. By burning it before the LORD, the worshiper acknowledged that all his vigor, prosperity, and blessing came from God and rightly belonged to Him.
This same truth applies spiritually. The fat represents our best efforts, our finest strength, and the most inward parts of our being. To offer the fat to God means to dedicate the best of ourselves to His service. Nothing of value should be withheld from Him. Romans 12:1 expresses this principle for believers: “I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”
Furthermore, this offering was said to produce “a sweet aroma to the LORD.” This phrase speaks of divine satisfaction and pleasure. God delighted in the obedience and worship of His people when they offered their best with sincere hearts. The fire on the altar consumed the offering as “food” for God, symbolically expressing fellowship between Him and His people. In this act, heaven and earth shared a meal, so to speak, and peace was celebrated through sacrifice.
The peace offering, therefore, portrays beautifully the restored fellowship between God and man through Christ. The fat—the best of the animal—was burned for the LORD, the blood was offered as atonement, and the remaining portions were shared in communion. Together these elements depict reconciliation, joy, and thanksgiving for peace that has been fully accomplished.
4. (Leviticus 3:17) Conclusion: The Fat and the Blood Belong to God
“This shall be a perpetual statute throughout your generations in all your dwellings: you shall eat neither fat nor blood.”
The peace offering concludes with a divine command that establishes a perpetual statute for Israel: they were not to eat either the fat or the blood of any animal. This prohibition carried deep theological meaning and reflected key spiritual truths about the nature of worship, life, and fellowship with God.
The command “You shall eat neither fat nor blood” has both symbolic and practical significance. Spiritually, the fat represented the best of one’s energy and strength, and it was to be given wholly to God. The blood represented life itself and belonged to God alone, for Leviticus 17:11 states, “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.” Therefore, in refraining from consuming fat and blood, Israel acknowledged that both their vitality and their life were derived from and owed entirely to God.
The command also illustrated a practical truth. As Adam Clarke noted, the fat here refers specifically to those portions that exist in a separable form—the omentum or caul, the fat surrounding the kidneys, and the internal fat that could easily be removed. Complete removal of all blood and fat was impossible, but the Israelites were to remove and abstain from as much as was practically possible. This physical act reinforced the spiritual truth of separation and holiness.
There was also a health benefit associated with this instruction. Ancient Israelites were spared exposure to parasites, such as tapeworms, that commonly resided in fatty tissues or blood. Obedience to God’s dietary laws thus preserved not only holiness but also physical well-being.
Matthew Poole observed that this command served to “exercise them in obedience to God, and self-denial, and mortification of their appetites, even in those things which probably many of them would much desire.” By abstaining from the richest and most desirable portions of the animal, Israel learned that fellowship with God requires reverence, obedience, and restraint.
The prohibition of blood also separated God’s people from pagan nations who practiced blood-drinking as part of idolatrous rites. Such rituals, both ancient and modern, represented a demonic counterfeit of true worship. By forbidding Israel from consuming blood, God reinforced the sacredness of life and the uniqueness of His covenant people. Genesis 9:4 declares, “But you shall not eat flesh with its life, that is, its blood.” Likewise, Leviticus 17:14 reiterates, “For it is the life of all flesh. Its blood sustains its life. Therefore I said to the children of Israel, ‘You shall not eat the blood of any flesh, for the life of all flesh is its blood.’”
Matthew Poole summarizes the fourfold wisdom of this divine law:
To maintain reverence toward God and His worship.
To oppose idolatry, for pagans drank the blood of their sacrifices.
To point symbolically to Christ’s blood, which was to be poured out for atonement.
To remind Israel morally to avoid cruelty and preserve the sanctity of life.
The LORD concludes this command with the phrase “A perpetual statute throughout your generations in all your dwellings.” This statement, appearing seventeen times throughout Leviticus, emphasizes that the command was binding upon all Israelites, for all time, and in every location. Peter-Contesse explains, “It indicates a rule that is to be observed by all Israelites for all time, in whatever land they live.” This enduring instruction demonstrated that the principles of holiness, reverence, and gratitude to God transcend time and circumstance.
In summary, the prohibition against eating fat and blood reminded Israel of two great truths: that all strength and abundance belong to God, and that life itself is sacred and His alone to command. Through this, the peace offering reached its perfect conclusion—fellowship with God maintained in holiness, gratitude, and joyful obedience.
