8000. שְׁלַם shelam (Chald.), shel-am´; corresp. to 7999; to complete, to restore:—deliver, finish.

8001. שְׁלָם shelâm (Chald.), shel-awm´; corresp. to 7965; prosperity:—peace.

8002. שֶׁלֶם shelem, sheh´-lem; from 7999; prop. requital, i.e. a (voluntary) sacrifice in thanks:—peace offering.

8003. שָׁלֵם shâlêm, shaw-lame´; from 7999; complete (lit.) or fig.); espec. friendly:—full, just, made ready, peaceable, perfect (-ed), quiet,

There are significant differences between this and the previous two sacrifices, though all three were made by choice, not by command. Once atonement had been made and thanks given through the burnt and grain offerings, the offerer could enjoy the presence of God, so this sacrifice might be viewed as a goal toward which the first two were reaching. Also, unlike the burnt offering, female animals were accepted as well as males (cf. 1:3, 10), and there were no age restrictions—other indications of the openness of this sacrifice. Some suggest that the inclusion of female animals here is significant, since the females could be seen as more valuable than their male counterparts, and since they produced not only milk but also the next generation. Thus, more of them were needed than male animals (see Gen 32:15–16; Ruane 2005). It is more likely that female animals are included since the offering itself is not as restrictive as the previous two: Rather than going completely to God, like the burnt offering, or to God and the priests, like the grain offering, this one was partly eaten by the offerer (see Deut 12:7).

There were three occasions for this offering as mentioned in 7:11–18 (see comments there): thanksgiving (7:12, 15), fulfillment of a vow, or spontaneous freewill (7:16). In this celebration of peace and fellowship, there was communion between God, priest (7:34), and offerer (7:15–16, 19; Deut 12:7), all of whom shared the meal. Such table fellowship was not for strangers and enemies, but for those who had established a close, even covenantal relationship (see Gen 14:18; 31:54; Exod 24:11). Since animals were economically important, representing a sizable portion of one’s disposable wealth, slaughtering and eating them were not part of daily life. This contrasts with the meat that forms a regular part of the diet of many in the developed world today. When meat was eaten in Israel, it was an event to be joyfully shared with friends and family (cf. Exod 12:4), and in this case, with one’s God. The national joy was shown by the mass celebration accompanying this offering when Solomon completed building the Temple (1 Kgs 8:62–66).

Since the peace offering was not made for atonement, it could be viewed as the joyful response to atonement already won and a relationship made whole. God still wants Christians’ celebratory thanksgiving, not through animal sacrifice, but through other things important for life, our very bodies (Rom 12:1) or our time, one of today’s most precious commodities. Furthermore, the communal aspect of the feasting celebrated in this sacrifice finds parallel in Christian communion. There, reconciled friends enjoy a meal of flesh (= bread) and blood (= wine; John 6:51–58; 1 Cor 11:23–26).

Though blood was banned in Leviticus, it is required in symbolic form as part of Christian communion. Both communion elements give life (cf. 17:11). The Old Testament shows that life in the form of bread and blood must be returned to God, who is its source, but the New Testament shows that he gives life back to his human creatures through these same symbols. The blood of the new covenant should remind Christians of the blood of the old covenant—blood Moses sprinkled on the people (Exod 24:8) and blood that was taken from both burnt and peace offerings (3:5). The act that communion symbolizes (Christ’s death on the cross) was the ultimate peace and atonement offering and is what finally brings people into a state of peace through being in a right relationship with God.