Leviticus 3:7

Sheep were smaller, easier to raise, and less expensive than cattle. Besides the exceptions mentioned in these verses, people offered sheep as sacrifices in the same way as cattle.

The peace offering (called shelem in Hebrew) showed worship through fellowship with the Lord and others. The word comes from the same root as shalom, which means wholeness, well-being, harmony, and peace.

Shalom is more than just ending conflict between God and the worshiper. It means a bond of harmonious fellowship. The peace offering was a shared meal celebrating fellowship with God and others (compare Exodus 18:12; 24:9–11; 1 Samuel 9:15–24). They could offer it as thanks (Leviticus 7:12–15), as a voluntary offering, or to fulfill a vow (7:16–18; 22:21).

Peace offerings often came after whole burnt offerings (for example, 1 Kings 9:25). This showed that fellowship with God follows atonement. When we experience atonement through Christ, we can be at peace with God and each other (see Acts 2:42; 10:36; Romans 5:1; 1 Corinthians 10:16; 11:17–34; 2 Corinthians 5:18–21).

the two kidneys . . . of the flock . . . the whole rump--There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [PAXTON].

Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (Lev 3:9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, Co1 12:23, Co1 12:24. 2. That which was burnt upon the altar is called the food of the offering, Lev 3:11, Lev 3:16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, Kg1 4:22, etc. 3. Here is a general rule laid down, that all the fat is the Lord's (Lev 3:16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, Lev 3:17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh 8:10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal 1:7, Mal 1:12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Psa 16:4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb 10:29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out.

And if his oblation be a sacrifice. He now proceeds to a different class, viz., to the sacrifices, which were testimonies of gratitude in celebration of God's blessings; part of which was burnt with fire, part was claimed by the priests, and the rest remained to the offerers themselves. As to the word slmym, shelomim, I have briefly given my opinion elsewhere; [253] the common translation of it is certainly unsuitable, "the sacrifices of peace-offerings:" and the statement of others is far-fetched, that they are called "sacrifices of perfections," because it was unlawful for the unclean to touch them. Since, however, the Hebrews include in the word "peace," safety, and all good success, I have thought that its plural number might aptly be translated "prosperities:" on which account, David calls the libation which used to be made in this sacrifice, "the cup of salvations:" (Psalm 116:13,) nor do I doubt but that by this outward sign he designates thanksgiving. I admit indeed that this sacrifice was not only offered in acknowledgment of gratitude, but also when they sought of God peace and good success; yet still the epithet will always admirably suit it, because they confessed by it that God was the author of all good things, so as to attribute all their prosperity to Him. First, however, he commands all the sacrifices to be brought to the tabernacle, which is what he means by "the face of God;" [254] else would altars have been everywhere erected in their cities and villages, and by this license God's service would have been mangled, and religion undermined. Wherefore, in order to keep the people in the unity of the faith, he bids them all be content with a single altar. But He would be worshipped and honored in that place, which He had dedicated to Himself, lest they should be scattered abroad after strange gods; and then He prescribes the mode of offering, whether the victim were of the herd or the flock. That such exact injunctions should be given as to trifles, might seem to be an unnecessary particularity, and even a superfluous repetition, inasmuch as the same thing is often inculcated, in precisely similar words: if it were not that this earnestness reminded the people that something higher was enwrapped in the ceremonies, whilst it restrained them from allowing themselves wantonly to add or change the smallest point. This very scrupulous observance, then, ought to have led them by the hand, as it were, to the things signified; so that under the external image the spiritual truth might meet their eyes; secondly, it ought to have held them bound, as it were, to the word of God, lest they should do anything in sacred matters from the dictates of their own reason. But now, since the use of sacrifices has ceased, we are first taught that God's blessings are profaned, unless we diligently exercise ourselves in manifesting our religion, as His infinite and constant liberality towards us deserves; secondly, that unless our devotion is unmixed and paid to Him alone, we impiously defraud Him of His right; thirdly, that as we pray in Christ's name, so our vows are to be paid, and our thanksgivings to be rendered, through His hand; and fourthly, that God's loving-kindness is not to be celebrated in a negligent or perfunctory manner, but that we must labor to do so, as in a matter of the utmost importance, with no common zeal and attention.

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.

If he offer a lamb for his offering,.... Which was of the flock, and must be of the first year; this is a rule laid down by Maimonides (i), that where ever this word is used in the law, it signifies one of the first year:

then shall he offer it before the Lord; bring it into the court, and present it to the priest.

(i) Maaseh Hakorbanot, c. 1. sect. 14.

The same rules apply to the peace-offerings of sheep and goats, except that, in addition to the fat portions, which were to be burned upon the altar in the case of the oxen (Lev 3:3, Lev 3:4) and goats (Lev 3:14, Lev 3:15), the fat tail of the sheep was to be consumed as well. תמימה האליה: "the fat tail whole" (Lev 3:9), cauda ovilla vel arietina eaque crassa et adiposa; the same in Arabic (Ges. thes. p. 102). The fat tails which the sheep have in Northern Africa and Egypt, also in Arabia, especially Southern Arabia, and Syria, often weigh 15 lbs. or more, and small carriages on wheels are sometimes placed under them to bear their weight (Sonnini, R. ii. p. 358; Bochart, Hieroz. i. pp. 556ff.). It consists of something between marrow and fat. Ordinary sheep are also found in Arabia and Syria; but in modern Palestine all the sheep are "of the broad-tailed species." The broad part of the tail is an excresence of fat, from which the true tail hangs down (Robinson, Pal. ii. 166). "Near the rump-bone shall he (the offerer) take it (the fat tail) away," i.e., separate it from the body. עצם, ἁπ. λεγ., is, according to Saad., os caudae s. coccygis, i.e., the rump or tail-bone, which passes over into the vertebrae of the tail (cf. Bochart, i. pp. 560-1). In Lev 3:11 and Lev 3:16 the fat portions which were burned are called "food of the firing for Jehovah," or "food of the firing for a sweet savour," i.e., food which served as a firing for Jehovah, or reached Jehovah by being burned; cf. Num 28:24, "food of the firing of a sweet savour for Jehovah." Hence not only are the daily burnt-offerings and the burnt and sin-offerings of the different feasts called "food of Jehovah" ("My bread," Num 28:2); but the sacrifices generally are described as "the food of God" ("the bread of their God," Lev 21:6, Lev 21:8, Lev 21:17, Lev 21:21-22, and Lev 22:25), as food, that is, which Israel produced and caused to ascend to its God in fire as a sweet smelling savour. - Nothing is determined here with regard to the appropriation of the flesh of the peace-offerings, as their destination for a sacrificial meal was already known from traditional custom. The more minute directions for the meal itself are given in Lev 7:11-36, where the meaning of these sacrifices is more fully explained. - In Lev 3:17 (Lev 3:16) the general rule is added, "all fat belongs to Jehovah," and the law, "eat neither fat nor blood," is enforced as "an eternal statute" for the generations of Israel (see at Exo 12:14, Exo 12:24) in all their dwelling-places (see Exo 10:23 and Exo 12:20).