Leviticus Chapter 3 Bible Study: The Peace Offering, Fellowship with God, and Shared Communion

The Peace Offering: A Voluntary Act of Fellowship

Leviticus chapter 3 introduces the Peace Offering (zevach shelamim in Hebrew), a unique sacrifice distinct from the burnt offering (Leviticus 1) for atonement and the grain offering (Leviticus 2) for dedication. The term shelamim is related to shalom, meaning “peace,” “wholeness,” “completeness,” or “well-being.” This offering primarily symbolized fellowship with God, thanksgiving, and the enjoyment of peace and reconciliation between God and the worshiper, and among the worshipers themselves. “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.”

Unlike the burnt offering, which required a male animal, the peace offering allowed for either a male or a female animal, as long as it was “without blemish.” This flexibility suggests that the emphasis was less on the animal’s value as a complete substitute for sin (which was covered by the burnt offering) and more on the act of communion and shared blessing. The “without blemish” requirement, however, remained crucial, emphasizing the holiness of God and the perfection required for any offering brought into His presence.

The peace offering was a voluntary act, brought by an individual out of a desire to express gratitude, fulfill a vow, or simply enjoy fellowship with God. It was not primarily for atonement of specific sins (though it presupposed a state of atonement already achieved through other means). Its voluntary nature highlights the worshiper’s personal desire to draw near to God in thanksgiving and celebration. This underscores the principle that God desires our worship to flow from a willing heart, motivated by love and gratitude for His blessings and His peace.

The peace offering was unique because, after a portion was offered to God, the remainder was shared by the priests and the worshiper’s family and friends in a communal meal. This communal aspect was central to its meaning, symbolizing the enjoyment of peace and reconciliation not only with God but also within the community. It was a celebration of restored fellowship, a joyful meal shared in God’s presence. This sets it apart from other offerings and highlights its focus on communion and blessing.

Types of Animals for the Peace Offering

Leviticus 3 outlines the acceptable animals for a peace offering, providing options from the herd and the flock, while maintaining the core requirement of being “without blemish.” This flexibility made the offering accessible to a wider range of people.

1. From the Herd (Cattle): “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.” * Male or Female: This flexibility contrasts with the burnt offering (which required a male) and highlights that the peace offering’s focus was less on substitutionary value and more on the act of fellowship. * Without Blemish: The animal still had to be perfect, signifying the holiness of God and the purity required for any offering to Him. * Laying Hands and Killing: The worshiper laid hands on the animal (identifying with it and dedicating it) and killed it. This personal involvement underscored the voluntary nature and the worshiper’s direct participation. * Blood Sprinkling: The priests sprinkled the blood on the altar, emphasizing that even in an offering of fellowship, the foundation of atonement through blood was essential. Peace with God is only possible through the shedding of blood.

2. From the Flock (Sheep): “If he offers a lamb as his offering for a peace offering to the Lord, he shall offer it without blemish. Then 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.” * The procedure for a sheep was identical to that of a bull, reinforcing the consistent principles of the offering.

3. From the Flock (Goats): “If he offers a goat as his offering, then he shall offer it without blemish before the Lord. And he shall lay his hand on its head and kill it before the tabernacle of meeting; and Aaron’s sons shall sprinkle its blood all around on the altar.” * The procedure for a goat was also identical, emphasizing that the type of animal did not change the fundamental meaning or ritual of the peace offering.

The inclusion of various animals (bulls, sheep, goats) demonstrates God’s gracious accommodation to the economic capabilities of His people, ensuring that the means of expressing fellowship and thanksgiving were accessible to all. Regardless of the animal, the core ritual of laying hands, killing, and sprinkling blood remained, reminding the worshiper that even their peace and fellowship with God were founded on the principle of atonement through blood. This subtly points to Jesus Christ, who is our ultimate peace offering, whose blood makes peace between God and humanity (Colossians 1:20), and through whom we have access to God.

The Portions Offered to God: The Fat and Internal Organs

A unique and crucial aspect of the peace offering was the specific portions of the animal that were to be offered to God by fire on the altar. “Then he shall offer from the sacrifice of the peace offering an offering made by fire to the Lord. He shall remove 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; and the priest shall burn them on the altar as food, an offering made by fire, a sweet aroma to the Lord.” (Similar instructions are given for sheep and goats).

The Fat: The primary portion offered to God was all the fat associated with the internal organs (fat covering the entrails, fat on the entrails, fat on the kidneys, and the fatty lobe of the liver). Leviticus 3:17 explicitly states, “All fat is the Lord’s.”
- Symbolism of Fat: In ancient cultures, fat was considered the richest, choicest, and most valuable part of the animal. By commanding that all the fat be given to God, it symbolized giving God the best, the choicest, and the most precious part of the offering. It represented the worshiper’s desire to honor God with their very best.
- Prohibition of Eating Fat: The prohibition against eating fat (Leviticus 3:17) underscored its sacredness and its exclusive dedication to God. It was considered God’s portion, and consuming it would be a violation of His holiness.
The Kidneys and Liver Lobe: The two kidneys and the fatty lobe attached to the liver were also specifically designated for God. These organs were considered vital and often associated with the seat of emotions or inner being in ancient thought. Offering them to God symbolized the dedication of the worshiper’s innermost being and vital life force to the Lord.
“Food, an Offering Made by Fire, a Sweet Aroma”: The burning of these portions on the altar is described as “food” (lechem – literally “bread” or “food”) for God, an “offering made by fire,” and a “sweet aroma to the Lord.”
- “Food for God”: This is an anthropomorphism, expressing God’s delight and satisfaction with the offering. It doesn’t mean God literally eats, but that the offering was pleasing and acceptable to Him.
- “Sweet Aroma”: Signified God’s pleasure and acceptance of the sacrifice, indicating that the fellowship was restored and the worshiper’s devotion was pleasing.

The offering of the fat and specific internal organs in the peace offering emphasizes that true fellowship with God involves giving Him our choicest parts, our innermost being, and our best. It teaches us that God desires our whole heart and our deepest devotion. This foreshadows Jesus Christ, who offered His entire being, the very best, as a sacrifice for us, which was supremely pleasing to the Father.

The Priests’ Portion in the Peace Offering

After the portions designated for God were burned on the altar, the priests received a specific share of the peace offering, providing for their sustenance and symbolizing their participation in the fellowship. “Then the priest shall wave them as a wave offering before the Lord. This shall be Aaron’s and his sons’ due from the children of Israel, from their peace offerings. The breast and the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings.”

The Breast (Wave Offering): The breast of the animal was designated as a “wave offering” (tenuphah). The priest would literally wave this portion back and forth before the altar, symbolizing its presentation to God and then its return to the priest as God’s designated share. This breast belonged to Aaron and his sons, the ministering priests. It represented the heart, symbolizing affection and vitality.
The Right Thigh (Heave Offering): The right thigh was designated as a “heave offering” (terumah). The priest would lift this portion up towards God, symbolizing its elevation to God and then its return to the priest. This thigh also belonged to the priests. The right thigh, being a strong and prominent part of the animal, could symbolize strength and service.

These portions, the breast and the right thigh, were the priests’ due from the peace offerings. This system ensured that the priests, who had no tribal land inheritance, were provided for by the offerings of the people. This arrangement highlighted the principle of supporting those who minister spiritually (1 Corinthians 9:13-14). The priests, by consuming these portions, were tangibly participating in the fellowship meal, symbolizing their role as mediators and their share in the blessings of peace with God.

“Most Holy” vs. “Holy”: While the fat offered to God was “most holy,” the priests’ portion was considered “holy” but could be eaten by any clean person in the priest’s family, including women and children, within the tabernacle court (Leviticus 7:31-34). This distinguished it from the “most holy” portions reserved exclusively for male priests within the Holy Place.

The priests’ portion in the peace offering underscored their integral role in the sacrificial system and their right to partake in the blessings that flowed from reconciliation and fellowship with God. It also served as a constant reminder to the people of their responsibility to sustain those who served them spiritually. This communal sharing, with God receiving His portion, the priests receiving theirs, and the worshiper receiving theirs, beautifully illustrated the shared communion and blessing that resulted from the peace offering, a celebration of peace established through sacrifice.

The Worshiper’s Portion and the Communal Meal

The most distinctive aspect of the peace offering, setting it apart from all other sacrifices, was the portion that remained for the worshiper to consume in a communal meal. “The remainder of the meat shall be eaten by the worshiper, along with his family and friends.” While not explicitly detailed in Leviticus 3, Leviticus 7:15-18 clarifies that the meat of the peace offering was to be eaten on the same day it was offered, or by the next day if it was a vow or freewill offering.

Shared Communion: This communal meal, shared by the worshiper, his family, and invited friends, was the heart of the peace offering. It symbolized the enjoyment of peace and reconciliation not only with God (whose portion was consumed on the altar) but also among the worshipers themselves. It was a celebration of restored fellowship and a tangible expression of unity and well-being.
Joy and Thanksgiving: The meal was characterized by joy, thanksgiving, and celebration. It was a festive occasion, a time to acknowledge God’s blessings, His faithfulness, and the peace He had established. It was a stark contrast to the solemnity of the sin or burnt offerings, which focused on atonement.
God’s Hospitality: By allowing the worshiper to eat a portion of the sacrifice, God was, in a sense, inviting them to a fellowship meal at His table. It symbolized God’s hospitality and His desire for intimate communion with His people. It was a tangible experience of “eating and drinking in His presence.”
Cleanliness Requirement: Those who ate the peace offering had to be ritually clean (Leviticus 7:19-21). This ensured that the sacred meal was partaken of with proper reverence and purity, reinforcing the holiness of the event.

The communal meal of the peace offering served as a powerful reminder of the benefits of reconciliation with God: peace, joy, and fellowship. It taught the Israelites that their relationship with God was not just about rules and atonement, but also about celebration and intimate communion. This aspect of the peace offering profoundly foreshadows the Lord’s Supper (Communion) in the New Testament. Just as the peace offering was a shared meal celebrating peace with God through sacrifice, the Lord’s Supper is a communal meal where believers remember Christ’s sacrifice and celebrate their fellowship with Him and with one another (1 Corinthians 10:16-17; 11:23-26). The peace offering was a tangible expression of the reality that God desires to share His blessings and His presence with His reconciled people, fostering unity and joy in His presence.

Theological Themes in Leviticus 3

Leviticus 3, detailing the Peace Offering, is rich with theological themes that provide profound insights into God’s character and the nature of fellowship with Him.

1. Fellowship and Reconciliation with God: The primary theme of the peace offering is fellowship (shalom). It presupposes that atonement has already been made (through the blood sprinkled on the altar) and focuses on the enjoyment of a restored and peaceful relationship with God. It highlights God’s desire for intimate communion with His people, not just their obedience or their sacrifices for sin.

2. Thanksgiving and Gratitude: The peace offering was often brought as an expression of thanksgiving for God’s blessings, His deliverance, or the fulfillment of a vow. It teaches us the importance of cultivating a heart of gratitude and actively expressing our thanks to God for His goodness and faithfulness in our lives.

3. God’s Delight in His People: The description of the fat being burned as “food” for God and a “sweet aroma” signifies God’s delight and pleasure in the offering when it is brought with a willing heart and according to His commands. It reveals a God who is pleased to fellowship with His reconciled people and who enjoys their expressions of devotion.

4. Giving God Our Best: The requirement to offer the “fat” (the choicest part) of the animal to God emphasizes the principle of giving God our best. It teaches us that true worship and fellowship involve honoring God with our most valuable possessions, our deepest affections, and our innermost being.

5. The Foundation of Blood Atonement: Even though the peace offering focuses on fellowship, the ritual of shedding and sprinkling blood on the altar remains central. This consistently reminds the worshiper that peace and fellowship with a holy God are only possible through the shedding of blood and atonement for sin. It underscores that all blessings flow from God’s provision for sin.

6. Communal Unity and Shared Blessing: The unique aspect of the peace offering was the communal meal shared by the worshiper, their family, and the priests. This symbolized the unity and shared blessing that result from reconciliation with God. It fostered horizontal fellowship among believers, celebrating their common peace with God.

7. Foreshadowing of Christ as Our Peace: The entire peace offering powerfully foreshadows Jesus Christ. He is our ultimate “peace offering,” who through His blood “made peace” between God and humanity (Colossians 1:20; Ephesians 2:14-16). Through Him, we have peace with God (Romans 5:1) and can enjoy intimate fellowship.

8. Foreshadowing of the Lord’s Supper: The communal meal of the peace offering serves as a clear type of the Lord’s Supper (Communion). Just as the peace offering celebrated peace and fellowship through sacrifice, the Lord’s Supper is a communal meal where believers remember Christ’s sacrifice and celebrate their fellowship with Him and with one another (1 Corinthians 10:16-17; 11:23-26).

Leviticus 3, therefore, is not merely a historical record of ancient rituals but a profound source of timeless theological truths about God’s desire for fellowship, the basis of our peace with Him, and the joy of shared communion, all pointing to the ultimate peace and fellowship found in Jesus Christ.

Practical Lessons from Leviticus 3

Leviticus 3, though detailing ancient sacrificial rituals, offers several profound and timeless practical lessons for believers today concerning our relationship with God and with one another.

1. Cultivate a Heart of Gratitude and Thanksgiving: The peace offering was primarily an expression of thanksgiving and joy for God’s blessings and the peace He provides. This challenges us to regularly and intentionally express our gratitude to God for His goodness, His faithfulness, and the peace we have through Christ. Don’t let blessings go unacknowledged.

2. Prioritize Fellowship with God: The very essence of the peace offering was fellowship (shalom) with God. This reminds us that our relationship with God is not just about avoiding sin or obeying rules, but about enjoying intimate communion with Him. We should actively seek His presence, delight in Him, and find our peace in Him.

3. Give God Your Best: The requirement to offer the fat (the choicest part) of the animal teaches us to give God our best in all areas of our lives—our time, talents, resources, and affections. True worship involves honoring Him with what is most valuable to us, not just leftovers or what is convenient.

4. Remember the Foundation of Atonement: Even in an offering of peace and joy, the shedding and sprinkling of blood were essential. This constantly reminds us that our peace and fellowship with God are entirely founded on the atoning sacrifice of Jesus Christ. We can only enjoy peace with God because our sins have been dealt with through His blood. Never take this for granted.

5. Embrace Communal Fellowship: The communal meal of the peace offering highlights the importance of shared fellowship among believers. Our peace with God should lead to peace and unity with one another. We are called to share in the blessings of God’s presence together, fostering community, joy, and mutual support. This is beautifully expressed in the Lord’s Supper.

6. Celebrate God’s Goodness: The festive nature of the peace offering meal encourages us to celebrate God’s goodness and provision in our lives. Our faith should not always be solemn; there is a place for joy, feasting, and celebration in God’s presence, acknowledging His blessings.

7. Live a Life of Peace: The name shalom (peace) associated with this offering calls us to live lives characterized by peace—peace with God, peace within ourselves, and peace with others. As followers of Christ, who is our Peace, we are called to be peacemakers in a broken world.

These practical lessons from Leviticus 3 guide us in cultivating a deeper relationship with God, expressing our gratitude, and living in joyful fellowship with both Him and our fellow believers, all founded on the perfect peace established by Jesus Christ.

Cross-References and Broader Biblical Themes

Leviticus 3, detailing the Peace Offering, is a foundational chapter that connects to numerous major biblical themes and finds profound echoes throughout Scripture, particularly concerning fellowship, thanksgiving, and the person of Jesus Christ.

1. Fellowship (Shalom) with God:

Psalm 4:8: “I will both lie down in peace, and sleep; For You alone, O Lord, make me dwell in safety.”
Psalm 16:11: “In Your presence is fullness of joy.”
Romans 5:1: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.” This is the ultimate fulfillment of the peace offering.
Ephesians 2:14-16: Christ “Himself is our peace,” breaking down the wall of hostility and reconciling us to God.
Colossians 1:20: Through Christ, God “reconciled all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.”
1 John 1:3: “that you also may have fellowship with us; and truly our fellowship is with the Father and with His Son Jesus Christ.”

2. Thanksgiving and Gratitude:

Psalm 107:22: “Let them sacrifice the sacrifices of thanksgiving, And declare His works with rejoicing.”
Psalm 116:17: “I will offer to You the sacrifice of thanksgiving, And will call upon the name of the Lord.”
Philippians 4:6: “Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God.”
Colossians 3:17: “And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him.”

3. Giving God Our Best (The Fat):

Proverbs 3:9-10: “Honor the Lord with your possessions, And with the firstfruits of all your increase.”
Malachi 1:8: God condemns offering blemished or inferior sacrifices.
Matthew 6:33: “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.”
Romans 12:1: “present your bodies a living sacrifice… which is your reasonable service.”

4. Foundation of Blood Atonement:

Leviticus 17:11: “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.”
Hebrews 9:22: “without shedding of blood there is no remission.”
1 Peter 1:18-19: Redeemed “with the precious blood of Christ, as of a lamb without blemish and without spot.”

5. Communal Fellowship and Shared Meals:

Deuteronomy 12:6-7, 12: Instructions for eating the peace offering in the presence of the Lord, rejoicing with family and Levites.
1 Corinthians 10:16-17: “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? For we, though many, are one bread and one body; for we all partake of that one bread.” This directly links to the communal meal.
1 Corinthians 11:23-26: Institution of the Lord’s Supper, a communal meal of remembrance and fellowship.
Acts 2:42, 46: Early church devoted themselves to “breaking of bread” and sharing meals with gladness.

6. Foreshadowing of Jesus Christ as Our Peace Offering:

Isaiah 53:5: “But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed.”
Romans 5:1: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
Ephesians 2:14-16: Christ “Himself is our peace,” reconciling Jews and Gentiles to God in one body through the cross.

Leviticus 3, therefore, is not merely a technical manual for ancient rituals but a rich source of timeless theological and practical truths about God’s desire for fellowship, the basis of our peace with Him, the joy of shared communion, and the profound foreshadowing of Jesus Christ as our ultimate peace and the foundation of our joyful relationship with God and one another.