Leviticus 3:1

King James Version (KJV)

And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the Lord.

Adam Clarke
Bible Commentary

Peace-offering - שלמים shelamim, an offering to make peace between God and man; see on Leviticus 7 (note), and Genesis 14:18; (note).

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Albert Barnes
Notes on the Whole Bible

The peace-offering (like the burnt-offering, Leviticus 1:3, and the Minchah, Leviticus 2:1) is here spoken of as if it was familiarly known before the giving of the Law. “Peace-offering” seems preferable to “thank-offering,” which occurs in several places in the margin of our Bible. “thank-offering” appears to be the right name for a subordinate class of peace-offering.

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Matthew Henry
Concise Bible Commentary

The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock.

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SDA Bible Commentary (limited)
Volume 1-7

1. Peace offering. Heb. shelem, from a root word meaning “to make peace” (Joshua 10:4) or “to be at peace” (Job 22:21), “to make restitution” (Ex. 22:5), “to make complete [pay]” (Ps. 50:14). The distinguishing feature of the peace offering was the communal meal held within the precincts of the sanctuary, in which joy and happiness prevailed and in which people and priests held converse. This was not an occasion where peace was effected, but a feast of rejoicing that peace existed. It was generally preceded by a sin offering and a burnt offering. The blood had been sprinkled, atonement had been made, forgiveness extended, and justification assured. In celebration of this experience the offerer invited his near of kin, the servants, and the Levites to eat with him. The whole family assembled in the court of the congregation to celebrate the fact that peace had been effected between God and man, and between man and man.

There is no higher joy conceivable than that of being at peace with God (see Rom. 5:1). It is the legacy Christ left when He said, “Peace I leave with you, my peace I give unto you” (John 14:27). Christ’s peace is that quiet assurance that comes from confidence in God.

Christ spoke these words of peace in the very shadow of Gethsemane and Golgotha. He knew what awaited Him, but He did not shrink from it. His heart was filled with peace and love. He knew in whom He trusted, and rested in the assurance that the Father loved Him. He might not see through the portals of the tomb. Hope might not present to Him His coming forth from the grave a conqueror, nor tell Him of the Father’s acceptance of the sacrifice. But by faith He was victor. He knew whom He believed, and was assured that all would come out well. It is this peace He bequeaths to us. It means oneness with the Father; it means quiet, rest, joy, and contentment; it means love, faith, fellowship, communion; it means freedom from worry, fear, and anxiety. The Christian who enjoys this peace has a source of strength not dependent on circumstances. He is in tune with God.

As noted before, the various sacrifices of the OT were embodied prayers. They combined faith and works. They expressed man’s need of and relation to God. The people might not offer up incense with their prayers, but they might provide the incense. They might not minister the blood, but they might provide the sacrifice. They might not enter the sanctuary, but they might provide the gifts and offerings that made the service possible. They might not eat the shewbread, but they might provide “the food of the offering made by fire unto the Lord” (v. 11).

“Being justified by faith, we have peace with God through our Lord Jesus Christ” (Rom. 5:1), “for he is our peace” (Eph. 2:14). Israel of old was invited to celebrate the fact that they were at peace with God and man, that their sins were forgiven, that they were restored to favor with Heaven. These were occasions of joy and thankfulness, when misunderstandings had been cleared up and peace and good fellowship prevailed. Sons and daughters, manservants and maidservants, and invited Levites were to participate. All sat down at the table of the Lord and rejoiced together “in hope of the glory of God” (Rom. 5:2). It might be well for the people of God today to celebrate feasts of rejoicing over the fact that they are at peace with God (see Additional Note at close of chapter).

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Ellen G. White
The Sanctified Life, 27

Again, the apostle writes to the believers, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service” (Romans 12:1). Specific directions were given to ancient Israel that no defective or diseased animal should be presented as an offering to God. Only the most perfect were to be selected for this purpose. The Lord, through the prophet Malachi, most severely reproved His people for departing from these instructions. SL 27.1

“A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the Lord of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name? Ye offer polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the Lord of hosts.... Ye brought that which was torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the Lord” (Malachi 1:6-13). SL 27.2

Though addressed to ancient Israel, these words contain a lesson for the people of God today. When the apostle appeals to his brethren to present their bodies “a living sacrifice, holy, acceptable unto God,” he sets forth the principles of true sanctification. It is not merely a theory, an emotion, or a form of words, but a living, active principle, entering into the everyday life. It requires that our habits of eating, drinking, and dressing be such as to secure the preservation of physical, mental, and moral health, that we may present to the Lord our bodies, not an offering corrupted by wrong habits, but “a living sacrifice, holy, acceptable unto God.” SL 27.3

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Leviticus 3:1