John Calvin Commentary Leviticus 3

And if his offering is a sacrifice. He now proceeds to a different class, namely, the sacrifices, which were testimonies of gratitude in celebration of God’s blessings. Part of these was burnt with fire, part was claimed by the priests, and the rest remained for those who offered them.

Regarding the word שלמים, shelomim, I have briefly given my opinion elsewhere.²⁵³ The common translation of it, “the sacrifices of peace-offerings,” is certainly unsuitable. The statement of others is also far-fetched, that they are called “sacrifices of perfections” because it was unlawful for the unclean to touch them.

However, since the Hebrews include safety and all good success in the word “peace,” I have thought that its plural form might fittingly be translated “prosperities.” For this reason, David calls the libation which used to be made in this sacrifice, the cup of salvations (Psalms 116:13): nor do I doubt that by this outward sign he signifies thanksgiving.

I admit, indeed, that this sacrifice was not only offered in acknowledgment of gratitude, but also when they sought peace and good success from God. Yet, the description “prosperities” will always admirably suit it, because by this sacrifice they confessed that God was the author of all good things, thereby attributing all their prosperity to Him.

First, however, he commands all the sacrifices to be brought to the tabernacle, which is what he means by “the face of God.”²⁵⁴ Otherwise, altars would have been erected everywhere in their cities and villages. Through this license, God’s service would have been mangled, and religion undermined.

Therefore, to keep the people in the unity of the faith, he instructs them all to be content with a single altar. God would be worshipped and honored in that place which He had dedicated to Himself, lest they should stray after foreign gods. Then He prescribes the method of offering, whether the victim was from the herd or the flock.

That such exact commands should be given concerning minor details might seem to be an unnecessary attention to detail, and even a superfluous repetition, since the same thing is often impressed upon them in precisely similar words. This would be so, were it not that this earnestness reminded the people that something higher was contained in the ceremonies, while it also restrained them from carelessly allowing themselves to add or change the smallest point.

This very meticulous observance, then, ought to have led them by the hand, as it were, to the things signified, so that under the external image the spiritual truth might meet their eyes. Secondly, it ought to have held them bound, as it were, to the word of God, lest they should act in sacred matters according to their own reasoning.

But now, since the use of sacrifices has ceased, we are taught the following:

1. first, that God’s blessings are profaned unless we diligently practice manifesting our religion, as His infinite and constant generosity towards us deserves;
2. secondly, that unless our devotion is pure and paid to Him alone, we impiously rob Him of what is due to Him;
3. thirdly, that as we pray in Christ’s name, so our vows are to be paid, and our thanksgivings to be offered, through His hand;
4. and fourthly, that God’s loving-kindness is not to be celebrated in a negligent or superficial manner, but that we must strive to do so, as in a matter of the utmost importance, with uncommon zeal and attention.

And the priest shall burn them. He justly assigns to the priest the main duties of sacrificing, that is, to sprinkle the blood and to cast the fat into the fire, since he alone was competent to make atonement.

Moreover, although there is a harsh metaphor contained in the word “food,” it admirably expresses what the Holy Spirit would teach: that the legal service pleased God, just as the food we eat is pleasing to us. At the same time, it marks God’s familiar communion with His people, as if He sat at the same table with them.

It is indeed certain that God, who breathes life into all and borrows nothing from anyone, does not need food. However, His incomparable kindness could not be better shown than by condescending to make Himself, as it were, the table companion of His worshippers. In the same figure of speech, the ingratitude of the people is rebuked by Malachi, when he says, The table of the Lord is polluted, and the fruit thereof, even his meat, is contemptible (Malachi 1:12); not because God delighted in the fat of fed beasts or in bread, but because it was a gross and intolerable act of impiety to neglect this extraordinary pledge of His grace.

This analogy, however, should be referred to the truth it represents, namely, that the exercise of faith and the proofs of our piety are no less pleasing to God than if He were feasted delicately and sumptuously. Therefore, we ought to take greater care not to defraud Him of the things He takes delight in.

It is not very clear to me why God claims for Himself the fat in all the sacrifices and commands it to be burnt, unless it was so that in this way He might accustom His servants to temperance. We have already seen that the fat is certainly considered the most delicate part, as when Moses applies this word to grain and wine. This is also clear from Psalm 63:5: My soul shall be satisfied as with marrow and fatness (Psalms 63:5).

And when God declares (Isaiah 1:11) that He does not desire the fat, He indicates that He does not require the choicest part of animals for His own sake, but so that the Israelites might remember to partake of all their food soberly, as if they had consecrated the best and first-fruits of it to Him. If anyone desires a more distinct explanation of this, the offering of the fat taught them to pay more honor to the service of God; and secondly, it instructed them in abstinence.

Allegories suited only to tickle men’s ears must be sought from others.²⁵⁵ Isychius, after pretending that the fat represented spiritual affections, soon afterward metamorphoses it into gross appetites. Others suppose that Christ was designated by it. Still others understand by it that the grossness or fatness of our flesh must be refined by the fire of the Spirit, so that it may be mortified to God.

This simple meaning satisfies me: that when the Law permitted them to eat the sacred meats, an exception was added which left the best portion in God’s hands; and secondly, that the part which might have been most attractive to the greedy was consumed in the fire as a restraint upon their gluttony.

The eating of blood is prohibited here, as also elsewhere, because it was consecrated to God to make atonement. However, there was another and higher reason why it was forbidden, which was mentioned in Genesis 9, and which must be addressed again in our exposition of the Sixth Commandment.