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Commentary on Leviticus 3 verses 6–17
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.
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SUMMARY
Leviticus 3:11 concludes the detailed instructions for the peace offering, specifically delineating the priest's role in burning the designated fatty portions upon the altar. This pivotal act symbolizes the sacred dedication of the choicest parts of the sacrifice directly to Yahweh, emphasizing divine acceptance and the profound establishment of communion and fellowship between God and His people through this unique sacrificial meal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 3:11 employs several significant literary devices to convey its theological depth. Symbolism is paramount, as the act of burning the fat on the altar profoundly symbolizes the giving of the "best" or "choicest" part of the animal to God. The fat, being the richest and most desirable portion, embodies the principle of offering one's most valuable possession and deepest devotion to the divine. The fire itself is a potent symbol throughout biblical literature, representing divine presence, purification, and acceptance, serving as the transformative agent that elevates the physical offering into a spiritual reality. Furthermore, the phrase "[it is] the food of the offering made by fire" functions as a powerful metaphor or cultic idiom. While God does not literally "eat" food in a physical sense, the anthropomorphic language conveys the profound idea of His active reception, enjoyment, and delight in the offering, as if participating in a shared covenantal meal. This emphasizes the relational aspect of the peace offering, establishing or reinforcing intimate fellowship between God and the offerer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 3:11 encapsulates profound theological truths about worship, dedication, and the nature of divine-human communion. The burning of the choicest fat signifies the foundational principle of offering God our absolute best, not merely what is convenient or leftover. This act of giving the "food of the offering" to the Lord highlights God's active participation and acceptance within the covenant relationship, transforming a physical sacrifice into a deeply spiritual act of fellowship. It underscores that true worship involves a dedicated heart and a recognition of God's supreme worthiness to receive the choicest portions of our lives. The peace offering, uniquely focused on communion and well-being, serves as a powerful foreshadowing of the ultimate reconciliation and intimate fellowship made possible through the perfect sacrifice of Jesus Christ.
REFLECTION AND APPLICATION
Leviticus 3:11, though rooted in an ancient sacrificial system, offers timeless and profound principles for contemporary believers. The emphasis on giving the "choicest" part to the Lord challenges us to deeply examine what we truly prioritize and consecrate in our lives. Are we offering God our best time, our deepest affections, our most significant talents, our financial firstfruits, and our most fervent prayers, or are we merely giving Him what is convenient, leftover, or least costly? The peace offering's central focus on fellowship reminds us that our relationship with God is intended to be one of intimate communion, shared life, and mutual delight, rather than a mere transactional obligation or a list of duties. Just as the sacred fire transformed the physical offering into something acceptable and pleasing to God, our lives, when offered in genuine dedication and worship, can become a "spiritual sacrifice" that brings Him joy and honor. This verse calls us to a life of intentional, wholehearted devotion, consistently seeking to honor God in every aspect, knowing that He delights in our genuine offerings of love, obedience, and sincere worship.
Questions for Reflection
FAQ
What was the "food of the offering made by fire" in Leviticus 3:11?
Answer: In Leviticus 3:11, the phrase "food of the offering made by fire" refers specifically to the fatty portions and certain internal organs of the animal sacrificed in the peace offering. These parts, meticulously detailed in verses like Leviticus 3:3-5 and Leviticus 3:9-10, were considered the richest, most valuable, and choicest parts of the animal, symbolizing the "best" of the sacrifice. They were burned on the altar, not for God's literal consumption, but as His designated share in the covenantal meal, signifying His acceptance of the offering and His active participation in the fellowship established with the offerer. The term "food" (Hebrew: lechem) here functions as a cultic idiom for God's portion, while "offering made by fire" (Hebrew: ʼishshâh) denotes the divinely ordained method of presentation through burning.
How does the peace offering differ from other sacrifices like the burnt offering?
Answer: The peace offering, detailed in Leviticus 3, stands out significantly from other sacrifices like the burnt offering, described in Leviticus 1, primarily in its purpose and the distribution of the sacrificial animal. The burnt offering was entirely consumed by fire on the altar, symbolizing complete dedication to God and serving as a general atonement for sin, with nothing left for human consumption. It was an offering of absolute surrender and propitiation. In contrast, the peace offering was unique in fostering communion and fellowship. While a specific portion (the fat and certain organs) was burned for God as His "food," other significant parts were shared between the priests and the offerer's family, who would consume them in a sacred communal meal. This shared meal symbolized a restored or affirmed relationship with God, a state of well-being (shalom), and often expressed deep gratitude or the fulfillment of a vow. It was less about expiation of sin and more about celebrating peaceful communion with God, as further elaborated in Leviticus 7:11-36.
Does God literally "eat" the offerings mentioned in the Old Testament?
Answer: No, God does not literally "eat" the offerings in the way humans consume physical food. The language used in Leviticus 3:11, referring to the offering as "food" for the Lord, is an anthropomorphism – attributing human characteristics or actions to God to help humans comprehend divine realities. This metaphorical language serves to convey profound theological truths. It signifies God's active reception and acceptance of the sacrifice, His delight in His people's worship, and His participation in the covenant relationship. The rising smoke and fragrant aroma were considered a "pleasing aroma" or "sweet savour" to the Lord, as seen in Exodus 29:18, indicating His favor, presence, and satisfaction with the offering. It emphasizes that the offering was truly for Him, acknowledged and received by Him, establishing a sacred communion between the divine and human realms.
CHRIST-CENTERED FULFILLMENT
Leviticus 3:11, with its profound emphasis on the "food of the offering made by fire unto the LORD," finds its ultimate, perfect, and complete fulfillment in the person and work of Jesus Christ. The peace offering, designed to establish and celebrate communion and well-being between God and humanity, perfectly foreshadows Christ's singular, all-sufficient work on the cross. He is our true and ultimate peace offering, the one who broke down the dividing wall of hostility and reconciled us to God through His shed blood. Just as the choicest fat was offered to God as a pleasing aroma, Christ's sacrifice was a "fragrant offering and sacrifice to God" Ephesians 5:2, perfectly acceptable and supremely pleasing to the Father. Through His atoning death, Jesus removed the impenetrable barrier of sin, allowing us to enter into genuine, unbroken fellowship with God, a communion far deeper, more intimate, and more enduring than any Old Testament meal could ever provide. His body, broken for us on the cross, becomes the spiritual "food" that nourishes our eternal lives, enabling us to "eat" of Him and have eternal life, as Jesus Himself declared in John 6:53-56. He is the Lamb of God, whose perfect sacrifice not only atones for sin but also brings us into an everlasting state of peace and reconciliation with God, fulfilling every shadow and promise of the ancient peace offerings.