Leviticus 3

Updated
2001-05-26; 14:32:08utc

c. The Fellowship Offering.

We shall see later, in ch. 7:11-21 that there are at least two categories in this fellowship offering: the Thank Offering and the offering for a vow, which is called the "Votive Offering" by the NAS.

The Hebrew word is shelem, which means "a peace-offering, a requital, a sacrifice for alliance or friendship; voluntary sacrifice of thanks" (Brown-Driver-Briggs). The ASV, KJV and NAS translate the word with "Peace Offering." The word may also have the meaning of "being safe," both in the spiritual as well as in the physical sense of the word. There is a sense of reciprocity in the various shades of meaning of the word. Peace and thanks are fitting names for this sacrifice.

This sacrifice speaks of the condition of the man who has come through the question of sin and guilt, which are the issues in the last two sacrifices in this book. It also acknowledges the fact that the new condition of peace and safety are the results of God's dealing with man. So, we cannot say that the Fellowship Offering has no connection with sin at all, like the two preceding sacrifices. There is, at least, in indirect link.

In the description of this sacrifice a distinction is made between the offering of an animal of the herd (vs. 1-5) and an animal of the flock (vs. 6-16). In the latter section the sacrifice of a lamb is treated separately in vs. 7-11 and that of a goat separately in vs. 12-16. In all categories both a male or a female animal could be brought as a sacrifice. No distinction is made between redeemed men and women in their relationship to God. Paul says: "You are all sons of God through faith in Christ Jesus, for all of you who were baptized into Christ have clothed yourselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus."[ 1 ]

At the bringing of the sacrifice there is the same kind of identification of the person who brings it with the animal as when the burnt offering is brought. The man who brings the sacrifice has to lay his hand on the head of the animal. In doing so he sacrifices himself in a sense. The paradox of salvation is that man who has been saved from death is ready to die in gratitude for his salvation.

In the description of this sacrifice, the Lord gives detailed instructions to the Israelites that they were not to eat any fat. The fellowship offering consists mainly in the burning of the fat: "all the fat that covers the inner parts or is connected to them, both kidneys with the fat on them near the loins, and the covering of the liver, which he will remove with the kidneys." What is meant with "the covering of the liver" is not very clear. This could be the gallbladder. Fat, kidneys, and maybe the gallbladder had to be burnt on the altar. This instruction is repeated three times. The last verse summarizes it by saying that fat and blood are never meant for consumption. "You must not eat any fat or any blood" (vs. 17).

The prohibition to eat blood dates from the days of Noah. In the Genesis account we read: "But you must not eat meat that has its lifeblood still in it."[ 2 ] The same prohibition to eat blood and fat is found in ch. 7:23-27 where God says: "Do not eat any of the fat of cattle, sheep or goats. The fat of an animal found dead or torn by wild animals may be used for any other purpose, but you must not eat it. Anyone who eats the fat of an animal from which an offering by fire may be made to the LORD must be cut off from his people. And wherever you live, you must not eat the blood of any bird or animal. If anyone eats blood, that person must be cut off from his people." Again, in ch. 17:10-15 we read: "Any Israelite or any alien living among them who eats any blood-- I will set my face against that person who eats blood and will cut him off from his people. For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life. Therefore I say to the Israelites, 'None of you may eat blood, nor may an alien living among you eat blood.' Any Israelite or any alien living among you who hunts any animal or bird that may be eaten must drain out the blood and cover it with earth, because the life of every creature is its blood. That is why I have said to the Israelites, 'You must not eat the blood of any creature, because the life of every creature is its blood; anyone who eats it must be cut off.' " Vs. 11 gives a clear explanation for the commandment: "For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one's life." But there is no direct reason given for the prohibition to eat fat. In the Old Testament fat was usually a symbol of blessing. Sometimes it stands for godless self-complacency, but, usually, it has a favorable connotation. The book of Proverbs tells us: "The liberal soul shall be made fat: and he that watereth shall be watered also himself." "The soul of the sluggard desireth, and hath nothing: but the soul of the diligent shall be made fat." "He that is of a proud heart stirreth up strife: but he that putteth his trust in the LORD shall be made fat." All these quotations are from the KJV. The NIV renders the word dashen with "prosper."[ 3 ] But, according to Strong's definition it means "to be fat; transitively, to fatten (or regard as fat); specifically to anoint; figuratively, to satisfy." Probably the command not to eat fat refers to our attitude towards God's blessings, in the same way as the prohibition to eat blood is connected with our attitude towards atonement. We are not allowed to use the implements of grace for our own egoistic satisfaction; they are to be considered as elements that have to be given back to God. Blessings are meant to be put on the altar.

We will see at a later point, in ch. 7:11-21 what the difference is between a Thank Offering and an offering brought to make a vow, what was called a "Votive Offering" in the NAS. As with all sacrifices, the Fellowship Offering is an image of our Lord Jesus Christ. Our position as human beings who have been reconciled with God, who want to thank Him for it and make vows before Him, cannot be separated from the person of Christ. We do not depend upon ourselves in our relationship with the Father. There is no fellowship, or peace, or gratitude or service to Him, apart from Christ. We cannot bring up any of the above by our own efforts. Our peace, gratitude, and service will grow according to the measure of fellowship we have with Him. Paul says: "For he himself is our peace."[ 4 ] And the pleasing aroma for God of this fellowship offering is the aroma of Christ. Paul says elsewhere: "For we are to God the aroma of Christ among those who are being saved and those who are perishing."[ 5 ]

[ 1 ] Gal. 3:26-28

[ 2 ] Gen. 9:4

[ 3 ] Prov. 11:25; 13:4; 28:25

[ 4 ] Eph. 2:14

[ 5 ] II Cor. 2:15