This chapter contains the law of the peace offerings, and gives an account what they consisted of, and of the various rites and ceremonies used at them, as of the bullock and the rites appertaining to that, Le 3:1 and of the lamb, and of the rites peculiar to it, Le 3:6 and of the goat, and of the rites belonging to it, Le 3:12 and the chapter is concluded with a law forbidding the eating of fat and blood throughout their dwellings for ever, Le 3:17.
Ver. 1. And if his oblation [be] a sacrifice of peace offering,.... The Targums of Onkelos and Jonathan render it, the "sacrifice of holinesses", or "sanctifications"; so called, not because they were more holy than other sacrifices; for they were what the Jews call the lighter holy things, in distinction from the most holy things, such as the meat offerings were, Le 2:10 but as Ainsworth suggests, either because none but holy persons might eat of them, Le 7:19 though this also was enjoined in other sacrifices, or because hereby the name of God was sanctified.
These offerings were either by way of thanksgiving for favours received, or for free devotion, or as a vow, and in order to obtain for himself that offered and family health and safety, peace and prosperity, see Le 7:11 all which the word used signifies; and these sacrifices are by the Septuagint called "sacrifices of salvation" or "health", because offered either in gratitude for it, or to enjoy it; or else they were offered to make peace and reconciliation, and therefore are called peace offerings, and that they were for this purpose is certain from Eze 45:15 and Gersom says they had their name from hence, because they bring peace between God and men; they were a kind of a pacific festival between God, the priests, and the owner, and were typical of Christ, who has made peace for us by his blood and sacrifice.
There is something very offensive to God in sin, it being a breach of his law, and contrary to his nature and will, provoking to the eyes of his glory, deserving of wrath, and death itself, and so not only sets man at a distance from him, but creates an enmity between them; hence a peace offering became necessary; such an one man could not bring acceptable to God; for neither his repentance nor good works would do; but Christ has offered up himself a sacrifice, and thereby has made reconciliation for sin and sinners, and procured peace with God for them; the consequence of which is spiritual peace here, and eternal peace hereafter; and so is a "sacrifice of peaces", as the Hebrew phrase here may be literally rendered, and is the proper antitype and full completion of this sort of sacrifice:if he offer [it] of the herd; that is, a bullock:whether [it be] a male or female; as it might be either; showing, as some think, that in Christ Jesus, and in the Gospel churches, and under the Gospel dispensation, there is no distinction of male and female, with respect to blessings and privileges, Ga 3:28 or rather as others, denoting both strength and weakness in Christ; strength in his obedience, and weakness in his sufferings; strong he was as the man of God's right hand made so by him, and yet was crucified through weakness:he shall offer it without blemish before the Lord: signifying the perfection and purity of Christ's sacrifice of peace offering in the sight of God: "before the Lord"; this, according to Gersom, was on the west side of the court.
Misn. Zebachim, c. 5. sect.