I frequently need John Sailhamer’s reminder that Scripture really is Scripture.

Let me explain. Sailhamer points out how easily we can use Scripture, especially in historical narrative, as just a means to learn what really happened. We can look through the Bible in attempt to find out what actually happened in the Bible. This approach treats the Bible as though it were only a great archaeological tool, not as the very Word of God. Indeed, that subtle shift is all too easy in Leviticus, where we can lose the focus of the text while using the text to reconstruct how ancient Israel worshiped.

Now, I believe that the process of sacrifice is described because we are intended to meditate on how we would have made those offerings as we read slowly through the text, and I also believe that a topical study of Israel’s worship would be fruitful and is, to a degree, necessary for the study of Leviticus. However, because I aim to preach expository and exegetical sermons, the text itself, not the event or idea behind the text, must be our focus.

All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for educating us in righteousness; may Leviticus 3 do so specifically this morning.

THE THIRD OFFERING

Leviticus opens by answering a key question left unresolved by Exodus: how can Israel meet with God at the tent of meeting if even Moses could not enter? Through sacrificial offerings is the answer. Again, the Hebrew word for offering (qorban) is related to the verb for to bring or to draw near. Thus, offerings were how an Israelite could draw near to Yahweh in worship.

Particularly, Leviticus begins with how Israelites could offer each of the five basic types of offering: the whole burnt offering, the grain offering, the peace offering, the sin offering, and the guilt offering. Each offering shared the common purpose of bringing the worshiper near to the LORD, yet each offering also had its own purpose and meaning. And within the purpose of offering, we can also discover the divinely instituted pattern of worship. Of course, the worshiper could bring one or all of these offerings at one time, but I am not talking about the pattern in presenting the offerings that the Israelites would make. While that can be a helpful consideration, I am considering the pattern in which they are presented in the actual text before us, here in Leviticus. God spoke these commands to Moses in a particular order for a particular reason.

As we observed, the whole burnt offering needed to come first logically. Of course, it was the most common and basic of all the offerings; in many ways, it was the offering. But most importantly, it addressed the overall sinfulness of the worshiper. The purpose of the whole burnt offering was atonement for sin, which must first be addressed if anyone is to stand in the presence of the Holy One.

Next came the grain or tribute offering. In the tabernacle system, this was an offering of exclusively grain, either raw or cooked, but it was offered a tribute to honor and give thanks to Yahweh as their king. This, of course, is the next logical step after having one’s sins atoned for by Yahweh; we honor Him as our king.

The third of the five offerings is placed at the center of the five for good reason. The peace or fellowship offering represents the ultimate goal behind all of the offerings: communion with God. Indeed, just as Leviticus is the third and central volume of the Pentateuch, the peace offering presents us with the overall theme of Leviticus in a nutshell.

Let’s begin with a word about the structure of the chapter. It is composed of three parallel passages (vv. 1-5, 6-11, and 12-16). These three passages follow an identical pattern; they only differ in particular details relating to the animals. Verses 1-5 give instructions for offering a bull or cow. Verses 6-11 describe how to offer a lamb, and verses 12-16 give details for sacrificing a goat. The final verse (17) gives a statute that applies beyond the peace offering itself, forbidding Israel from ever consuming fat or blood. We will move through the three paragraphs together and conclude with the statute in verse 17.

A SACRIFICE OF PEACE // VERSES 1, 5, 12

Verses 1, 5, and 12 are almost identical; they only change the kind of animal being offered, which you will notice could not be a bird. The peace offering had to come from either the herd or the flock. The reason for this was probably more practical than strictly theological. While we are not told explicitly in this text, the peace offering was divided into three parts: a portion burnt to Yahweh, a portion for the priests, and a portion for the worshiper and his friends and family. A turtledove or pigeon was simply too small to properly display the meaning of this offering. And these sacrifices were enacted dramas whose grand purpose was to display deeper theological truths through their actions.

If his offering is a sacrifice of peace offering, if he offers an animal from the herd, male or female, he shall offer it without blemish before the LORD.

This offering is first called a sacrifice, which is the first usage of that word in Leviticus. Sacrifice (zevach) comes from the verb to slaughter (zavach). Thus, we would expect the slaughter of an animal to be at the forefront of this kind of offering. Interestingly, Michael Heiser argues that “when the biblical text uses the language of sacrifice, it has a meal in mind.” An animal was being slaughtered for consumption, to be made into a meal. Indeed, Morales writes that “it could be that the word ‘sacrifice’ (zebach) itself, along with ‘altar’ (mizbeach), which is derived from it, has as its central idea the covenantal feast, with zebach as ‘meal’ and mizbeach as ‘table’” (139). Indeed, we shall see in Leviticus 7 that portions of this sacrifice were given to both the priests and the worshiper, and it was eaten that day and likely shared with family and friends (Deuteronomy 12). But those things are only hinted at here in our text.

The ESV calls it a peace offering. The NIV calls it a fellowship offering, while the CSB calls it a fellowship sacrifice. Other translations go with well-being offering. The Septuagint translated it as θυσια σωτηριου (a sacrifice of deliverance or salvation), while the Vulgate calls it a sacrifice of peace (hostia pacificorum).

What then should we call it?

First, we should simply note that if there is no majority consensus on which English word best works; the reality is likely that there is no single word that fully captures the meaning. Peace, well-being, fellowship, and salvation are all fitting names for this sacrifice. I will most commonly call it peace offering because I use the ESV as my default translation, but my personal preference would be the sacrifice of salvation, which I will explain in our benediction at the end of service.

The Hebrew is shelamim, which very likely comes from shalom (peace, well-being, or wholeness). Perfect shalom is what humanity lost when exiled from Eden. Sin destroyed our physical shalom as our bodies now get injured, sick, and eventually die. But most importantly, we lost spiritual shalom. Yahweh walked with Adam in the garden, but sin caused Adam to flee from God’s presence. The entire story of the Bible is about how that shalom with God can be restored. Can you imagine the wonder in a devote, God-fearing Israelite’s heart upon hearing that he could now bring a sacrifice of shalom to God’s home on earth and eat with Him?

In the ancient world, hospitality was a very significant matter. For the Greek’s hospitality was one of the defining characteristics of civilization. But for the ancient Israelites, a shared meal was not simply proper hospitality; it could also represent a covenant between the dinner guests, for you only ate with those you had fellowship with. That is why Paul said in 1 Corinthians 5:11 about those who call themselves Christians but refuse to repent of sin: “But now I am writing to you not to associate with anyone who bears the name of brother if he is guilty of sexual immorality or greed, or is an idolater, reviler, drunkard, or swindler–not even to eat with such a one.”

Of course, Abraham shared a meal with Yahweh, so did Moses, Aaron, and Israel’s elders. But now with this peace offering, ordinary Israelites were being invited to have a fellowship meal, holy communion, with the LORD Most High. How incredible is that?

Notice that for this offering of peace and fellowship the cattle, sheep, or goat could be male or female, but the animal still had to be without blemish or blameless. Again, this is a visual reminder that no sin can come into God’s presence to have communion with Him. But since none of us is without blemish morally, the worshiper was to bring an unblemished animal to represent him or her.

THE SACRIFICIAL PROCESS // VERSES 2-4, 7-10, 13-15

This brings us to the process of making the peace offering, which forms the bulk of our passage. First, we read: and he shall lay his hand on the head of his offering and kill it at the entrance of the tent of meeting, and Aaron’s sons the priests shall throw the blood against the sides of the altar. This is very similar to the beginning of the whole burnt offering. In both cases, the worshiper pressed his hand upon the head of the sacrifice. Very likely, this represented substitution, identification, and ownership as well, but since the peace offering is given to make atonement, identification and ownership may have been more in the forefront.

Likewise, the blood was splattered against the sides of the altar, just like the whole burnt offering. Leviticus 17:11 tells us that “the life of the flesh is in the blood.” Therefore, the throwing of the blood upon the altar was the very life of the animal being cast upon Yahweh’s altar. If the animal was meant to be identified with and represent the worshiper, then this was a powerful moment where the Israelite was reminded that his or her life belonged exclusively to God.

The next verses focus on the portion of the offering that was given directly to Yahweh as a food offering or an offering by fire. The worshiper was to give to Yahweh the fat and its kidneys and a piece of the liver. In verse 9, you will notice that the sheep’s fat tail was to be offered to the LORD. The particular species of sheep that the Israelites raised is known for its fatty tail, which is considered a delicacy. Sklar notes that its tail can weigh up to about 28 pounds! Indeed, fat was considered so delicious that in Hebrew fat is often used to mean the best. Thus, in terms of value, the Israelite was giving God their filet mignon.

Yet there is also likely a symbolic meaning here. In the Hebrew mindset, the heart is the core of who a person is, which is somewhat similar to how we often think of the heart today. When we say someone has our heart, we mean that they have us, the core and most fundamental part of us. However, for the heart is also the place of our emotions and affections, but for the ancients that was the bowels. Of course, we still have remnants of this in our own language. When we are in love or nervous, we get butterflies in our guts, and we have gut feelings about things.

As a devoted and thoughtful Israelite ripped out the guts of his sacrifice (specifically organs associated with filtering and purification, no less!), he surely would have remembered that the animal represented him, that he had identified himself with this animal. And by giving the fat and guts to Yahweh, he was giving the best of his food and also giving his affections and desires over to Yahweh. Indeed, the LORD is worthy of all our worship: our mind, our soul, our heart, and even our instinctual, guttural affections and desires. If we are not careful, it can be all too easy for us to give over the battle for our affections and desires under the acknowledgement that we will continue to wrestle against our flesh throughout this life. And that is certainly true. None can achieve perfection in this life. Yet notice in Paul’s emotional passage in Romans 7 that his affections are ultimately fixed upon Christ. He wants to do good but continually finds himself still doing evil.

A FOOD OFFERING // VERSES 5, 11, 16

After removing the viscera of the animal, the final step here is noted in verses 5, 11, and 16, but verse 5 gives this fullest account so let us focus our attention there: Then Aaron’s sons shall burn it on the altar on top of the burnt offering, which is on the wood on the fire; it is a food offering with a pleasing aroma to the LORD.

Yahweh’s portion of the offering (again the priests and the worshiper divided the rest) was laid upon the altar to be turned into smoke and given to the LORD. Notice, however, where Yahweh’s portion was to be placed upon the altar: on top of the burnt offering. Now, as far as we can tell, an Israelite did not necessarily need to make a whole burnt offering first before he or she could make a peace offering. But since the whole burnt offering was the most common type, there was likely always one smoldering on the altar. There is rich truth being displayed in this command. But first let me make a confession.

For most of this week, I treated this sermon as a topical study of the peace offering rather than as an expository study of Leviticus 3. Of course, there is nothing wrong with a topical study or sermon, and one of the difficulties with preaching Leviticus is that topical studies are frequently necessary. You see, the thesis for this sermon was originally centered on the beauty of Yahweh inviting His people to have communion meal with Him. If this was a topical sermon on the peace offering, that would be a fine summary. But Leviticus 3 doesn’t actually mention that aspect of the offering at all. It doesn’t even talk about what the priests was to have. It only focuses on what the worshiper gives directly to Yahweh. Thus, a more exegetically sound thesis would be simply that peace or fellowship with God requires sacrifice. Indeed, that this the thesis of all these early chapters. Leviticus 1 teaches that atonement before God requires sacrifice, and Leviticus 2 that God is to be honored as God through sacrifice. If we miss this repetition, we can miss the central message being communicated in these opening chapters: sacrifice is the essence of true worship. Without sacrifice, there is no worship.

But this was not a sacrifice for atonement, repentance, or forgiveness. It was a freewill sacrifice made in thankful praise to God, rejoicing in peace and fellowship with Him. But, again, it is theologically significant that Yahweh’s portion was burnt on top of the burnt offering, which did represent atonement. What is the meaning of this? Peace and fellowship with God are only possible once atonement has been made. And that remains true for us today. We do not draw near to God by the slaughtered blood of animals but through the blood of Christ. Consider Hebrews 10:19-22:

Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

We are able to have peace and fellowship with God because Christ has perfectly atoned for our sins. Indeed, the peace offering was made with the flesh of animals, which was broken into pieces before being turned to smoke, but Christ secured our lasting peace by breaking His own body for us. The ESV does not reflect this, but in Hebrew a word is present in verses 5, 11, and 16 that was not in the similar statements in chapters 1-2. The word is lechem, which means bread specifically or food in general. The JPS offers this translation of verse 16: “The priest shall turn these into smoke on the altar as food, an offering by fire, of pleasing odor.” Of course, we know that God does not literally eat; rather, by calling the peace offering Yahweh’s bread, the worshiper was being invited to see himself as breaking bread with Yahweh through offering this sacrifice. Picture, then, sitting with Christ at the table as He takes bread, breaks it, and says, “This is my body, which is for you. Do this in remembrance of me” (1 Corinthians 11:24).  

And just as the peace offering was a pleasing aroma to the LORD, Jesus’ offering of Himself perfectly satisfied God’s justice. In fact, in Ephesians 5:2, Paul calls Jesus’ giving of Himself for us “a fragrant offering and a sacrifice to God.” The phrase a fragrant offering (ὀσμήν εὐδίας) is almost the exact phrase that is used in the Septuagint Leviticus. Christ’s sacrifice is the most pleasing aroma to come before the Father, and His cry of “it is finished” seals that it was full and final. Atonement, which means at-one-ment, the reconciliation between us and God has been made. We now have peace and fellowship with God in Christ. Indeed, the offerings given by the Israelites were only pleasing aromas to Yahweh because they were brought in faith and pointed forward to Christ. Without faith in the coming Christ, their sacrifices were useless:

What to me is the multitude of your sacrifices? says the LORD;
I’ve had enough of burnt offerings of rams
            and the fat of well-fed beasts;
I do not delight in the blood of bulls,
            or of lambs, or of goats. (Isaiah 1:11)

But by faith, the God-fearing Israelite could bring his sacrifice and be assured of his peace before the face of Yahweh. Again, the sacrifice was not to secure his peace with Yahweh; that was the purpose of the burnt offering. He brought the sacrifice because no one can come into God’s presence without one. And that remains true. Even though Christ purchased our peace and fellowship with God, such communion still requires personal sacrifice. Not to earn your ability to come to Him, by no means! But simply because the way to life is hard and the gate is narrow. It will certainly cost you effort and time, at the very least, but ultimately it costs ourselves. “If anyone would come after me, let him deny himself and take up his cross and follow me.” Denying self is the daily sacrifice of following Christ. And while our minds may immediately turn to large, bold acts of self-denial, we should begin with simply developing a daily habit of time in the Word and prayer. There is always going to be something more alluring or that seems more demanding, but don’t make excuses, just give a portion of your day over to being in God’s presence through His Scriptures. Christ died to that we can fellowship with God through His Word and prayer (and, of course, together as the body of Christ). So, do you?

FAT & BLOOD // VERSE 17

All fat is the LORD’s. It shall be a statute forever throughout all your generations, in all your dwelling places, that you eat neither the fat nor blood. This final verse (to which we attached the ending of verse 16) is rather like the commandment regarding salt in chapter 2 because they both transcend the offering that they are attached to.

Just as we noted, the fat of every offering belonged to the LORD. Because the fat was considered the best part of the meat, Yahweh was always being given the best from His worshipers. The blood was considered the life of the animal. Palmer comments that because “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” (855). Fittingly, Sklar offers the sort of explanation that a father could give to one of his children, whenever they asked why the fat and the blood could not be eaten:

The fat is the very best part and therefore belongs to the one most worthy of honor: the LORD. We honor him at the tabernacle by burning this part up to him and honor him at home by not eating it. The blood represents the animal’s life, which belongs to the LORD. He allows us to use it to make atonement for our own lives,  giving it back to him on the altar, but not to eat it as though it belonged to us. We honor his lordship over all of life when we refuse to eat meat with the lifeblood in it. (127)

Indeed, here is where we find a great contrast between the old and new covenants. As we shall see in chapter 17, if any Israelite consumed blood, he would be cut off from the people because he was essentially declaring that life belonged to him, rather than to Yahweh alone. Can you imagine, then, how the disciples must have felt whenever Christ lifted His cup and said, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me” (1 Corinthians 11:25)?

Of course, neither at the Last Supper then nor the Lord’s Supper today does the cup become the literal blood of Christ, but that should not cause us to miss the great wonder of what Jesus is saying. By pouring out His blood upon the cross, Christ made full atonement for our sins, and then by commanding us to continually drink this sign of His blood, He gives us a tangible declaration that we have life in Him.

Again if sacrifice and altar meant a covenant meal and table, we should come with renewed wonder to what we call the Lord’s Supper and the Lord’s Table, for it is our present-day picture of His sacrifice and altar. While there are many parallels between the peace offering and the Lord’s Supper, particularly since it is a communion meal with God that was shared with others, the point of Leviticus 3 is the sacrifice which brings us peace and restores our communion with God.

Thus, let us fix our eyes wholly upon Christ, the perfect peace offering. Just as the slaughtered animal is called bread and an offering by fire, so too was our Lord’s body broken upon the cross. Though He was eternally one with the Father, He offered Himself as a lamb for the slaughter in order to restore our fellowship with the Father. While the blood that was splattered upon the altar could never bring perfect peace between the worshiper and God (“for it is impossible for the blood of bulls and goats to take away sins” Hebrews 10:4), Christ’s blood does just that. As Ephesians 2:13-14 right says, “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ. For he himself is our peace…”