Leviticus 3:1

KJV

¶ And if his oblation [be] a sacrifice of peace offering, if he offer [it] of the herd; whether [it be] a male or female, he shall offer it without blemish before the LORD.

KJV (with Strong's)

And if his oblation {H7133} be a sacrifice {H2077} of peace offering {H8002}, if he offer {H7126} it of the herd {H1241}; whether it be a male {H2145} or female {H5347}, he shall offer {H7126} it without blemish {H8549} before {H6440} the LORD {H3068}.

Complete Jewish Bible

"'If his offering is a sacrifice of peace offerings, then, if he offers before ADONAI an animal from the herd, then, no matter whether it is male or female, it must be without defect.

Berean Standard Bible

“If one’s offering is a peace offering and he offers an animal from the herd, whether male or female, he must present it without blemish before the LORD.

American Standard Version

And if his oblation be a sacrifice of peace-offerings; if he offer of the herd, whether male or female, he shall offer it without blemish before Jehovah.

Commentary

### SUMMARY
Leviticus 3:1 introduces the *shelamim*, or peace offering, a distinctive and voluntary sacrifice within the Israelite cultic system. Unlike offerings primarily focused on expiation or complete dedication, this offering uniquely emphasized fellowship, gratitude, and the celebration of a harmonious relationship with God. It required an unblemished animal from the herd, whether male or female, to be presented freely before the LORD, symbolizing a state of wholeness and communion that would culminate in a shared sacred meal.

### CONTEXT
* **Literary Context:** Leviticus 3 meticulously details the regulations for the peace offering, immediately following the comprehensive instructions for the burnt offering in [Leviticus 1](/leviticus/1 "Leviticus 1 - The Burnt Offering") and the grain offering in [Leviticus 2](/leviticus/2 "Leviticus 2 - The Grain Offering"). This sequential arrangement is highly significant, reflecting a theological progression in Israel's approach to God. The burnt offering (Hebrew: *olah*) symbolized complete dedication and atonement, being entirely consumed on the altar, while the grain offering (Hebrew: *minchah*) represented a bloodless tribute of thanksgiving and devotion. The peace offering (*shelamim*) then introduces a new dimension: a shared meal, where portions were consumed by God (via the altar's fire), the priests, and the worshipers themselves. This movement from expiation and total surrender to the celebration of reconciled relationship highlights the multifaceted nature of the covenant walk between Yahweh and His people, emphasizing the possibility of joyful communion after atonement.
* **Historical & Cultural Context:** The elaborate sacrificial system was the cornerstone of Israelite worship, providing the divinely ordained means for a sinful people to approach and maintain relationship with a holy God. These rituals were performed at the Tabernacle, the portable sanctuary where God's tangible presence dwelt among His chosen nation. In the broader ancient Near East, shared meals frequently served as powerful symbols of covenant establishment, reconciliation, or the joyous celebration of peace and alliance. The *shelamim* uniquely integrated this communal meal aspect, setting it apart from other offerings. Its voluntary nature, indicated by the conditional "if his oblation be," suggests it was offered out of a heart of gratitude, as the fulfillment of a vow, or simply a spontaneous desire for deeper communion, rather than as a mandatory expiation for sin. This offering thus provided a tangible framework for the Israelites to experience and express their *shalom*—a comprehensive state of wholeness, well-being, and peace—with their covenant God.
* **Key Themes:** Leviticus 3:1 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. It underscores the theme of **Holiness and Purity**, demanding an "unblemished" animal, reinforcing the absolute perfection of God and the high standard required for His worship. It powerfully articulates the theme of **Atonement and Reconciliation**, though not its primary focus, as it presupposes a state of peace that is a fruit of prior expiation. Most prominently, it develops the theme of **Covenant Relationship and Communion**, illustrating God's desire for intimate fellowship with His people, allowing them to "eat before the LORD" (as elaborated in [Leviticus 7:15](/leviticus/7-15 "Leviticus 7:15 - Eating the Peace Offering")). Furthermore, the voluntary aspect highlights **Gratitude and Freewill Offering**, demonstrating that true worship stems from a willing heart. This offering, therefore, paints a picture of a God who not only cleanses but also delights in fellowship with His redeemed.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Peace Offering (Hebrew, _shelem'_):** (H8002) This term, derived from the root *shalem* (שָׁלֵם), is intimately connected to *shalom* (שָׁלוֹם), which signifies far more than merely the absence of conflict. *Shalom* encompasses concepts of wholeness, completeness, well-being, prosperity, health, and harmonious relationships. Thus, the *shelem* was an offering that celebrated and affirmed a state of wholeness, reconciliation, and flourishing communion with God. It was a sacrifice of "well-being" or "fellowship," signifying a reconciled and peaceful relationship.
* **Without Blemish (Hebrew, _tâmîym'_):** (H8549) The Hebrew word *tâmîym* means "entire," "complete," "sound," or "perfect." This stringent requirement was fundamental for nearly all sacrifices, underscoring that only the very best—an animal free from any physical defect or imperfection—was acceptable to a holy God. This emphasized God's absolute perfection and the high standard demanded for approaching Him, while also foreshadowing the perfect, unblemished nature of the ultimate sacrifice to come.
* **LORD (Hebrew, _Yᵉhôvâh'_):** (H3068) This is the sacred, covenantal name of God, often rendered as "Yahweh" or "Jehovah." It signifies "the self-Existent" or "Eternal One," emphasizing God's unchanging, sovereign, and personal nature. The phrase "before the LORD" thus highlights that this offering was not a mere ritual but an act of worship directed to the living, covenant-keeping God of Israel, acknowledging His supreme authority and presence.

#### Verse Breakdown
* **"¶ And if his oblation [be] a sacrifice of peace offering":** This opening clause immediately establishes the voluntary nature of this specific offering. The use of "if" indicates that the worshiper chooses to bring this sacrifice, signifying it originates from a desire for fellowship, thanksgiving, or the fulfillment of a vow, rather than being a mandatory requirement for sin. It introduces the distinct category of the "peace offering" (*shelamim*), setting it apart from other types of sacrifices.
* **"if he offer [it] of the herd":** This phrase specifies the permissible animal source for this particular offering—it must be from the cattle, encompassing oxen or cows. This instruction differentiates it from sheep or goats, which are later mentioned in the chapter as alternative options for the peace offering, providing clear guidelines for the worshiper.
* **"whether [it be] a male or female":** This clause highlights a notable inclusivity for the peace offering. Unlike some other sacrifices (e.g., the burnt offering for a male worshiper often specified a male animal), the peace offering allowed for either a male or female animal. This suggests its broad applicability and accessibility, indicating that anyone desiring to draw near to God in fellowship could do so, irrespective of the animal's gender.
* **"he shall offer it without blemish":** This reiterates a crucial and universal requirement for all acceptable sacrifices to Yahweh. The animal had to be physically perfect, entirely free from any defect or imperfection. This underscored the holiness and perfection of God and the necessity of offering one's very best, serving as a profound symbol of purity and worthiness in the act of worship.
* **"before the LORD":** This concluding phrase emphasizes the divine audience and sacred context of the offering. The sacrifice was performed at the Tabernacle, in the immediate presence of God's manifest glory, signifying that the entire act of worship and the pursuit of peace and fellowship were directed solely towards Yahweh, the sovereign God of Israel.

#### Literary Devices
Leviticus 3:1, as an integral part of the broader sacrificial system, employs profound **Symbolism** and **Typology**. The "peace offering" itself is a powerful symbol of reconciliation, communion, and the comprehensive well-being (*shalom*) that God desires to share with His people. The requirement of an "unblemished" animal symbolizes the absolute purity and perfection demanded for approaching a holy God, and crucially, it **foreshadows** the flawless nature of the ultimate sacrifice to come. The act of offering "before the LORD" symbolizes the direct, personal encounter between the worshiper and the Divine, emphasizing God's immanence within the Tabernacle. Furthermore, the entire peace offering ritual serves as **Typology**, acting as an Old Testament type that prefigures the ultimate peace and complete reconciliation achieved through the perfect sacrifice of Jesus Christ. The implied shared meal aspect, though not explicitly detailed in this single verse but foundational to the *shelamim*, is a crucial symbolic element that points to the intimate fellowship believers now share with God through Christ, particularly in the sacrament of communion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The peace offering in Leviticus 3:1 unveils a profound theological truth: God desires not merely obedience or atonement for sin, but also intimate fellowship and joyful communion with His people. It underscores that true peace (*shalom*) with God is not simply the absence of hostility, but the vibrant presence of a flourishing, harmonious relationship characterized by wholeness and well-being. This offering, freely given, reflects a heart of gratitude and a deep longing for divine presence, establishing a pattern for how humanity can draw near to a holy God in a state of reconciliation and joy. It anticipates the ultimate means by which such profound peace would be fully realized through a greater sacrifice.

* [Romans 5:1](/romans/5-1 "Romans 5:1 - Peace with God Through Faith")
* [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Is Our Peace")
* [Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ's Blood")

### REFLECTION AND APPLICATION
Leviticus 3:1, while describing an ancient ritual, offers timeless principles profoundly relevant for our spiritual lives today. It serves as a powerful reminder that our relationship with God is intended to be one of profound peace, intimate fellowship, and shared communion, moving beyond mere obligation or fear. Just as the Israelite brought a voluntary offering of well-being, we are invited to approach God with hearts overflowing with gratitude and a genuine desire for deeper intimacy, recognizing the complete peace we have freely received through the finished work of Christ. Our worship, our acts of service, our fellowship with other believers, and our personal devotion can all become contemporary expressions of a spiritual "peace offering," celebrating the wholeness and reconciliation we possess in Him. This verse calls us to actively cultivate a continuous state of *shalom* with God, living in the joy of His abiding presence and extending that peace to those around us.

#### Questions for Reflection
* **How does the concept of a "peace offering" challenge or expand your understanding of worship beyond simply asking for forgiveness or fulfilling religious duties?**
* **In what tangible ways can you, as a believer today, offer a "spiritual peace offering" to the LORD, expressing gratitude and intentionally cultivating deeper fellowship with Him?**
* **Considering the stringent requirement of an "unblemished" animal, what does this teach us about the quality, sincerity, and purity of our devotion and offerings to God in the New Covenant?**

### FAQ
**What was the main difference between the peace offering and other offerings like the burnt or grain offering?**

Answer: The primary distinction of the peace offering (*shelamim*) from the burnt offering (*olah*) and the grain offering (*minchah*) lay in its purpose and the disposition of the sacrificed animal. The burnt offering was entirely consumed on the altar, symbolizing complete dedication and atonement for sin, with no portion returned to the worshiper. The grain offering was a bloodless offering of thanksgiving, with a portion burned and the rest given to the priests. In contrast, the peace offering was unique because it involved a shared meal. While a portion (the fat, kidneys, and liver lobe) was burned on the altar as God's portion, and specific parts were given to the priests, the majority of the meat was returned to the worshiper and their family to be eaten in a sacred communal meal [before the LORD](/leviticus/7-15 "Leviticus 7:15 - Eating the Peace Offering"). This shared meal symbolized fellowship, communion, and a state of peace and well-being between God, the priests, and the worshiper.

**Why was it called a 'peace offering' if it wasn't about conflict?**

Answer: The Hebrew term for "peace offering," *shelamim* (שְׁלָמִים), is derived from the root *shalem* (שָׁלֵם), which is closely related to *shalom* (שָׁלוֹם). While *shalom* is often translated as "peace," its meaning is far richer, encompassing wholeness, completeness, well-being, prosperity, and harmonious relationships. Therefore, the *shelamim* was not merely about the absence of conflict, but about the presence of a flourishing, reconciled, and complete relationship with God. It was an offering of "well-being" or "fellowship," celebrating the *shalom* that existed or was being established between the worshiper and the Divine.

**Was the peace offering mandatory for Israelites?**

Answer: No, the peace offering was generally a voluntary offering. [Leviticus 3:1](/leviticus/3-1 "Leviticus 3:1 - The Peace Offering Introduction") begins with "And if his oblation [be] a sacrifice of peace offering," indicating that it was brought at the discretion of the worshiper. It could be offered for various reasons: as a thank offering (*todah*) for blessings received, as a vow offering (*neder*) to fulfill a promise, or as a freewill offering (*nedabah*) simply out of spontaneous devotion and a desire for communion with God (see [Leviticus 7:16](/leviticus/7-16 "Leviticus 7:16 - Types of Peace Offerings")). This voluntary nature further underscores its emphasis on relationship and gratitude rather than obligation.

### CHRIST-CENTERED FULFILLMENT
The Levitical peace offering serves as a profound Old Testament **Typology**, pointing directly to the ultimate peace and reconciliation accomplished through Jesus Christ. Just as the *shelamim* brought the worshiper into a state of *shalom* with God through the sacrifice of an unblemished animal and a shared meal, so too does Jesus Christ, our perfect "peace offering," establish true and lasting peace between God and humanity. He is the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), whose [spotless sacrifice](/hebrews/9-14 "Hebrews 9:14 - Christ's Perfect Sacrifice") perfectly fulfills the requirement of being "without blemish." Through His shed blood on the cross, Christ has [reconciled us to God](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ's Blood"), breaking down the dividing wall of hostility and [Himself becoming our peace](/ephesians/2-14 "Ephesians 2:14 - Christ Is Our Peace"). The communal meal aspect of the peace offering finds its ultimate spiritual fulfillment in the Lord's Supper (Communion), where believers partake in a sacred meal, remembering Christ's sacrifice and celebrating the [fellowship we have with Him and one another](/1_corinthians/10-16 "1 Corinthians 10:16 - Communion and Fellowship") as a result of His perfect, reconciling work. This new covenant peace is not temporary but eternal, secured by the [blood of His cross](/colossians/1-20 "Colossians 1:20 - Reconciliation Through Christ's Blood").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 6:14

And he shall offer his offering unto the LORD, one he lamb of the first year without blemish for a burnt offering, and one ewe lamb of the first year without blemish for a sin offering, and one ram without blemish for peace offerings,

Leviticus 1:3

¶ If his offering [be] a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

Hebrews 10:22

Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Romans 5:1

¶ Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:

Romans 5:2

By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

1 John 1:3

That which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship [is] with the Father, and with his Son Jesus Christ.

Amos 5:22

Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts.