TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 3:6–17.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Fat: It is meant of the fat, which by the prescription of the law was to be offered on God's altar; not of the fat of meat, such as we commonly eat.
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Summary
Leviticus 3:17 serves as the culminating decree for the peace offering, establishing an unyielding and perpetual statute for all future generations of Israel: the absolute prohibition against consuming either fat or blood. This foundational law, deeply embedded within the Mosaic covenant, powerfully articulated profound theological truths concerning God's absolute ownership over all life and the choicest portions of creation, the sanctity of life itself, and the unique, sacred nature of atonement, thereby distinguishing Israel as a holy people set apart by divine mandate.
Context
Literary Context
Leviticus chapter 3 meticulously outlines the regulations for the shelamim offering, often translated as the peace offering or fellowship offering. This sacrifice stood distinct from other major offerings like the burnt offering (entirely consumed by fire) or the sin offering (focused on expiation), in that it facilitated a communal meal. Portions were designated for the worshipper, the priest, and God, symbolizing harmonious communion, gratitude, and peace between God and His people. Leviticus 3:17 functions as an emphatic, concluding summary to these specific instructions, underscoring a critical prohibition that applied universally to all peace offerings, irrespective of the animal sacrificed (cattle, sheep, or goats). This final verse thus highlights the enduring and foundational nature of these dietary restrictions within the broader sacrificial system detailed in Leviticus 1-7.
Historical & Cultural Context
The ancient Near East was a mosaic of diverse sacrificial practices, many of which involved the consumption of blood and fat, frequently integrated into idolatrous, magical, or pagan fertility rituals. By explicitly prohibiting the consumption of fat and blood, God established clear, non-negotiable boundaries for Israel, decisively separating them from the defiling practices of the surrounding nations. The command concerning blood, notably, was not novel; it had been divinely instituted much earlier with Noah following the Great Flood in Genesis 9:4, thereby emphasizing the universal and timeless principle of the sanctity of life. For the Israelites, these dietary laws were not mere arbitrary rules but were integral to their burgeoning identity as a holy nation, reinforcing their unique covenant relationship with Yahweh and cultivating a profound recognition of God's supreme authority over life and the choicest aspects of creation.
Key Themes
Leviticus 3:17 encapsulates several pivotal theological and narrative themes that permeate the book of Leviticus and the Pentateuch. Foremost among these is the theme of Holiness and Separation, as these dietary laws served to distinguish Israel as a people set apart for God, distinct from the defiled practices of their neighbors. The prohibition of the choicest fat underscores the theme of God's Sovereignty and Ownership, asserting His claim to the best and preeminent portions of all creation, demanding Israel's absolute devotion. Most profoundly, the ban on consuming blood reinforces the theme of the Sanctity of Life and Atonement. As Leviticus 17:11 unequivocally states, "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls, for it is the blood that makes atonement by reason of the life." This theme foreshadows the ultimate means of reconciliation with God through a substitutionary sacrifice, a concept echoed throughout the Old Testament and fulfilled in the New. These prohibitions collectively cultivated a deep reverence for life and a profound understanding of the sacred nature of expiation.
Exposition and Analysis
Key Word Analysis
(ʻôwlâm), meaning "time out of mind (past or future), i.e. (practically) eternity; frequentatively, adverbial (especially with prepositional prefix) always." This term emphasizes the enduring, unchangeable, and fundamental nature of the statute. It signifies that the prohibition was not a temporary or situational regulation for the wilderness generation but was intended to be observed by all future generations of Israelites, wherever they resided, highlighting the timeless principles embedded within the Mosaic Covenant.
(cheleb), meaning "fat, whether literally or figuratively; hence, the richest or choice part." In this sacrificial context, chelev specifically refers to the internal suet surrounding the vital organs (kidneys, intestines, liver) and the rich fat tail of sheep. This was considered the most valuable and choicest part of the animal. In the sacrificial system, this fat was uniquely reserved for God, consumed by fire on the altar as a "food offering with a pleasing aroma" (Leviticus 3:16). Its prohibition for human consumption therefore powerfully symbolized God's exclusive claim to the best, the preeminent portion, and the worshiper's recognition of His supreme ownership.
(dâm), meaning "blood (as that which when shed causes death) of man or an animal." Throughout the Old Testament, dâm is inextricably linked with life itself. Leviticus 17:11 explicitly states, "For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls, for it is the blood that makes atonement by reason of the life." The prohibition against consuming blood was thus a profound theological statement: life inherently belongs to God, and blood, as the very essence of life, was reserved exclusively for the sacred purpose of atonement, not for human sustenance or common use.
Verse Breakdown
"[It shall be] a perpetual statute for your generations throughout all your dwellings"
This opening clause emphatically declares the enduring and universal applicability of the command. It signifies that this law was not a transient regulation for the nomadic wilderness period but a foundational and unchangeable ordinance intended for all future generations of Israel, regardless of their geographical location or settlement. This highlights the profound and timeless importance of the theological principles conveyed by the prohibitions that follow, underscoring their centrality to Israel's covenant identity.
"that ye eat neither fat"
This clause specifically prohibits the consumption of the chelev, the internal, choicest fat of sacrificial animals. By reserving this "best" portion exclusively for God, to be burned on the altar, the Israelites were taught a fundamental lesson in worship and devotion: to acknowledge God's supreme ownership over all creation and to offer Him only that which is preeminent and most valuable. This act symbolized complete devotion and a recognition of God's sovereign provision and rightful claim to the firstfruits.
"nor blood"
This final and critically important prohibition forbids the consumption of blood. Rooted in the profound theological understanding that "the life of the flesh is in the blood" (Leviticus 17:11), this command underscored the absolute sanctity of life itself, which belongs solely to God. Furthermore, blood was divinely appointed as the exclusive means for atonement, making it supremely sacred and reserved solely for the altar, thereby powerfully pointing forward to the ultimate, perfect sacrifice required for the expiation of sin.
Literary Devices
Leviticus 3:17 primarily employs Legal Language and profound Symbolism. The phrase "perpetual statute" is a quintessential example of Legal Language, unequivocally conveying the binding, authoritative, and enduring nature of the command. The verse functions as a concise, unambiguous legal decree, leaving no room for misinterpretation regarding the prohibition. Symbolism is deeply embedded within the specific elements prohibited: "fat" and "blood." The fat (specifically chelev) symbolizes the "best," "choicest," or "richest" portion, reserved exclusively for God as a tangible expression of His preeminence and the worshiper's complete devotion. The blood, as explicitly articulated elsewhere in Leviticus, symbolizes "life" itself and serves as the divinely ordained means of "atonement." Therefore, its prohibition becomes a powerful symbolic act of reverence for the sanctity of life, acknowledging that life belongs to God alone, and recognizing His sole prerogative in providing expiation for sin. The Repetition of the blood prohibition throughout the Pentateuch (e.g., Genesis 9:4, Leviticus 7:26-27, Leviticus 17:10-14, Deuteronomy 12:23) further underscores its paramount importance and central theological significance within Israel's covenant relationship with Yahweh.
Theological and Thematic Connections
Leviticus 3:17 encapsulates core theological principles vital to Israel's understanding of God and their covenant relationship. The prohibition of fat emphasizes God's claim to the "first and best" of all things, teaching Israel that true worship involves offering the preeminent portion of one's life and possessions to the Lord. This cultivated a mindset of radical devotion and acknowledgment of divine sovereignty. More profoundly, the prohibition of blood underscores the absolute sanctity of life, which belongs exclusively to God. Blood, as the essence of life, was designated as the sole medium for atonement, a sacred function reserved for the altar. This command instilled a deep reverence for life and foreshadowed the ultimate atoning sacrifice necessary for reconciliation with a holy God. These laws also served as crucial markers of Israel's distinctiveness, setting them apart from pagan practices and reinforcing their identity as a holy people consecrated to Yahweh.
Reflection and Application
While the literal dietary restrictions of the Old Covenant, particularly concerning the consumption of fat, are no longer binding for New Testament believers, the profound spiritual principles embedded in Leviticus 3:17 remain eternally relevant and deeply transformative. The command to give God the "fat" (the best portion) challenges us to critically examine our priorities and practices: are we offering God our firstfruits, our choicest time, our most valuable talents, and our most significant resources, or are we merely giving Him what is left over after our own desires are satisfied? This calls us to a life of radical devotion where God receives preeminence in every sphere, acknowledging His rightful claim to all that we are and have. Furthermore, the prohibition against blood, signifying the absolute sanctity of life, compels us to uphold the inherent value of human life from conception to natural death, recognizing it as a sacred gift from the Creator. It also powerfully invites us to reflect on the immeasurable preciousness of the atoning blood of Jesus Christ, which alone grants us spiritual life, forgiveness of sins, and reconciliation with a holy God. Our lives, like ancient Israel's, are intended to be marked by distinction and holiness, reflecting God's character and His divine truths in a world that increasingly disregards them.
Questions for Reflection
FAQ
Why was the consumption of fat specifically prohibited in Leviticus 3:17?
The prohibition against eating specific internal fat (Hebrew: chelev) was not primarily a health regulation but held profound theological significance. This particular fat was considered the richest, choicest, and most valuable part of the animal, reserved exclusively for God as His sacred portion in the sacrificial system. Burning it on the altar symbolized offering the very best to the Lord, acknowledging His supreme ownership and preeminence over all creation. It served as a tangible lesson for Israel to give God the first and finest of everything, not merely what was common or leftover, as vividly illustrated in Leviticus 3:16.
What is the theological reason behind the strong prohibition against consuming blood?
The prohibition against consuming blood is one of the most fundamental and consistently reiterated commands in the Old Testament, rooted in a deep theological truth: "the life of the flesh is in the blood" (Leviticus 17:11). Life belongs to God alone, and therefore, blood, as the very essence of life, was considered sacred and reserved exclusively for the purpose of atonement on the altar. It was through the shedding of blood that sin was expiated and reconciliation with a holy God was made possible, making it a holy medium for divine interaction, not for human consumption. This foundational principle was established even before the Mosaic Law was given, notably in Genesis 9:4 after the flood.
Are Christians still bound by the dietary laws concerning fat and blood from Leviticus 3:17?
For Christians, the literal dietary laws of the Old Covenant, including the prohibition of fat, are generally understood to have been fulfilled and superseded by the New Covenant. Jesus Himself declared all foods clean, stating that "nothing outside a person can defile them by going into them" (Mark 7:19). The Apostle Paul further clarified that believers are not bound by food regulations or dietary restrictions as a means of righteousness (Colossians 2:16-17). However, it is important to note that the early church, in the Jerusalem Council, did advise Gentile converts to "abstain from what has been sacrificed to idols, and from blood, and from what has been strangled, and from sexual immorality" (Acts 15:29). This directive was primarily given to foster unity and avoid offense between Jewish and Gentile believers, as the consumption of blood was deeply offensive to Jewish sensibilities due to its profound theological significance, and often associated with pagan idolatry. While not a salvific requirement for New Covenant believers, the underlying principles of reverence for life, giving God our best, and avoiding practices that cause spiritual offense remain spiritually relevant and valuable for Christian living.
Christ-Centered Fulfillment
Leviticus 3:17, with its dual prohibitions against consuming the choicest fat and the sacred blood, finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The prohibition of the fat, symbolizing the "best" or "choicest" portion reserved for God, powerfully foreshadows Christ as the perfect and preeminent sacrifice, the unblemished "Lamb of God" (John 1:29) who offered Himself wholly and without reservation to the Father. His self-sacrifice was the ultimate "fragrant offering and sacrifice to God" (Ephesians 5:2), supremely pleasing in His sight. More significantly, the absolute sanctity of blood, understood as the essence of life and the divinely appointed means of atonement, points directly and unequivocally to the shed blood of Jesus. The Old Testament sacrifices, including those performed within the peace offering, could only temporarily cover sin; as the author of Hebrews declares, "it is impossible for the blood of bulls and goats to take away sins" (Hebrews 10:4). Yet, Christ's blood, described as "precious blood, like that of a lamb without blemish or spot" (1 Peter 1:19), once and for all accomplished perfect, eternal redemption and purification. In the New Covenant, believers are no longer bound by these literal dietary laws because the ultimate reality to which they pointed has arrived in Christ, who is our true peace offering (Ephesians 2:14) and whose sacrificial blood grants us bold and confident access to God's holy presence (Hebrews 10:19).