3:1 English versions bring across the meaning of this offering through a variety of translations: “peace offering” (ESV) and “sacrifice of well-being” (NRSV) are based on etymology deriving from shalom (“wholeness, peace”)41 whereas “fellowship offering” (NIV) is descriptive of its function. The range of shalom is broad, conveying well-being that speaks to both the motivation and the spiritual effect of the sacrifice. Shalom involves wholeness brought about by satisfaction or repayment, evident in the fulfillment of a vow. Most importantly, shalom has covenant overtones as the blessed state of being in right relationship with God (Lev. 26:6; Num. 6:24–26; Rom. 5:1). Wholeness brought about through the peace offering extends beyond the individual to the entire household that participates in table fellowship (Lev. 7:11–18, 28–36). It is a communal offering expressive of the covenant relationship.

Reading together with chapter 7, we see that a worshiper may bring a peace offering as an expression of thanksgiving, in fulfillment of a vow, or as a freewill offering (7:12, 16). Thanksgiving is enacted by offering a spontaneous sacrifice in gratitude to the Lord for his blessings (a bountiful harvest, a baby’s safe delivery, physical protection, etc.) and is accompanied by praise: “Let them offer sacrifices of thanksgiving, and tell of his deeds in songs of joy!” (Ps. 107:22; cf. Ps. 116:17–18). A worshiper may vow an offering to the Lord, as with Hannah in her prayer for a son (1 Sam. 1:10–11, 24–28), or in prayers for deliverance and protection (Gen. 28:20; Pss. 56:12; 66:13–15; Jonah 2:9). Freewill offerings are a voluntary gift beyond the required tithe or firstfruits and can be offered at any time.42

All these occasions are a source of joy for the giver: “You shall sacrifice peace offerings and shall eat there, and you shall rejoice before the Lord your God” (Deut. 27:7). Indeed, Israel’s worship shows that sacrificial offerings are accompanied by public praise: “I will tell of your name to my brothers; in the midst of the congregation I will praise you. . . . My vows I will perform before those who fear him” (Ps. 22:22, 25).43 A worshiper’s offering provides the occasion for giving testimony of the Lord’s faithfulness before all family and friends who join the table. Feasts have the power to catechize.

3:2 The sacrificial procedure follows the same order as that for the burnt offering: the offerer lays his hand on his offering in an act of presentation before the Lord. It is slaughtered in the area of the courtyard, and the priests collect the blood to spatter against the side of the altar. In the peace offering, however, the worshiper may bring either a male or female animal, bull or cow, provided it is unblemished (Lev. 3:1, 6).44 Keeping with the joyous spirit of the offering’s freewill and spontaneous nature, the worshiper is given freedom of choice over the sacrifice he will offer.

3:3–4 The animal’s preparation continues in the careful removal of the fat covering the internal organs and kidneys (along with the kidneys and long lobe of the liver, which appear to be considered as part of the fat). This is not the fat stored in the animal’s muscle tissue but the protective layer around the vital organs. There is no need to separate out portions in the burnt offering, since the animal is dedicated in its entirety to the Lord and burned whole on the altar. The sacrificial meat of the peace offering, however, is shared with priests and worshipers, so the Lord’s portion is separated. In Israel’s subsistence economy, wherein meat is consumed sparingly, fat is highly regarded as the animal’s richest portion and thus given to the Lord to show him the honor he is due. In many cultures fat still speaks to high value: the higher the degree of marbling in beef, the higher the quality grade and more expensive the cut. Because fat is associated with nourishment and abundance, it is used metaphorically to refer to the choicest land and its produce (Gen. 45:18; Ps. 147:14 [ESV “finest”]). Prophetic images of restoration anticipate a time when quality wine and meat with all its fat will satisfy every Israelite in “a feast of rich food, a feast of well-aged wine, of rich food full of marrow, of aged wine well refined” (Isa. 25:6).

3:5 The peace offering is set on top of the burnt offering, implying that, in the daily sacrificial service at the tent of meeting, freewill offerings follow the regular burnt offering (Lev. 6:12). When the worshiper’s offering (fat, kidneys, and liver lobe) is added to the smoldering remains of the communal offering (lamb and grain), an individual household’s expression of praise joins with that of the entire covenant community.

3:6–8 A peace offering taken from the flock may be either male or female, provided it is unblemished (cf. 22:18–25). The offerer presents the sheep (ram or ewe) before the Lord by laying his hand on the offering, and he ritually slaughters it before the tent of meeting, the nearest a worshiper may draw before the divine presence.

3:9–10 Israelites domesticated a breed of broad-tailed sheep indigenous to the Middle East known as the awassi (Ovis laticaudata). Its characteristic tail has a large accumulation of stored fat used for nourishment in the autumn and early winter, when food is scarce. A ram’s tail is close to 12 inches (30 cm) long and can reportedly weigh up to 15 pounds (6.8 kg).45 The fat tail is removed in its entirety to be offered to the Lord together with the fat, kidneys, and long lobe of the liver.

3:11 These are all offered on the altar as a “food offering,” or the Lord’s portion.46 The image of a shared meal is the vehicle for expressing communion with God, since meals are the quintessential occasions for celebrating the bonds of family and friendship. The fellowship meal that will sustain offerer and priest reserves the choicest of portions for the Lord. The breast and right thigh are given to the officiating priest (7:30–34), while the largest part is retained by the worshiper.

3:12–16 An offering from the flock of a goat or nanny requires different preparation. Although similar to a sheep in its ritual presentation and slaughtering, it lacks a fatty tail.

3:17 The conclusion to the peace offering marks the boundary in what the worshiper is allowed to consume: the fat and blood of a sacrificial animal are reserved exclusively for the Lord, drawing a sharp distinction between the worshiper and his God (7:25–26). The Lord is both host of the banquet and most honored guest and thus given the best portion (the fat; cf. comment on 3:3–4). As for why he is given the blood, 17:11–12 explains: “The life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life. Therefore I have said to the people of Israel, No person among you shall eat blood, neither shall any stranger who sojourns among you eat blood.” That which representatively constitutes the best part of an animal (fat) and the very essence of its life (blood) belongs to the Lord.

While the peace offering is consumed before the Lord’s presence, this law applies to all Israel’s “dwelling places,” referring to individual households (13:46; 23:3, 17; 25:29). All meat eaten in the home must be drained of its blood (17:13–14). The law of the sanctuary extends into every Israelite home, linking the altar to the table of every household.