Leviticus 7:15
And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.
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(15) And the flesh of the sacrifice.—That is, after the priest had the breast and the shoulder, the share of the victim which belongs to the offerer, together with the remaining loaves, he with his family and poor guests (see Deuteronomy 12:11-18) are to eat up before the morning, which at the time of the second Temple was limited to midnight. This limitation of time was designed both to encourage liberality to the poor, and to impress upon those who partook of it that it was a sacrificial and sacred feast, so as to prevent its being turned into unseemly conviviality.

Leviticus 7:15. The flesh shall be eaten the same day — This was partly that none of it might be exposed to corruption, (for by the third day it might easily, in those hot countries, putrefy,) and partly that the offerer might not be sordidly saving of this sacred banquet, but be taught to show his piety to God by his love to his fellow-creatures, forthwith inviting his friends to partake of it with him; and in case he and they could not eat it up, by distributing the remains among the poor. This law might also be intended to prevent their spending many days in feasting under the pretence of religion. It may be observed further here, that the longest time allowed for eating the flesh of any of the sacrifices enjoined by Moses, was the day after that on which they were killed; the eating of it on the third day is declared to be an abomination.7:11-27 As to the peace-offerings, in the expression of their sense of mercy, God left them more at liberty, than in the expression of their sense of sin; that their sacrifices, being free-will offerings, might be the more acceptable, while, by obliging them to bring the sacrifices of atonement, God shows the necessity of the great Propitiation. The main reason why blood was forbidden of old, was because the Lord had appointed blood for an atonement. This use, being figurative, had its end in Christ, who by his death and blood-shedding caused the sacrifices to cease. Therefore this law is not now in force on believers.Out of the whole oblation - Rather, out of each offering. That is, one loaf or cake out of each kind of meat-offering was to be a heave-offering Leviticus 7:32 for the officiating priest. According to Jewish tradition, there were to be ten cakes of each kind of bread in every thank-offering. The other cakes were returned to the sacrificer. 15-17. the flesh of the sacrifice of his peace offerings … shall be eaten the same day that it is offered—The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it. By the priests and offerers this flesh was eaten, Leviticus 22:30. And the flesh of the sacrifice of his peace offerings for thanksgiving,.... Having given directions about the cakes and bread that went along with the peace offerings, offered in thankfulness for mercies received; instructions are next given about eating the flesh of them; and the order is, that that

shall be eaten the same day that it is offered; partly by him that brought them, and his family, and partly by the poor he was to invite to eat thereof; and also by the priests and Levites, who were to have their share of it; see Deuteronomy 12:11.

he shall not leave any of it until the morning; which was ordered to encourage liberality to the priests, Levites, and others, since all must be eaten up before morning: according to the Jewish canons, they might eat it no longer than midnight; by that time it was to be all consumed; and it is said (k), the wise men made an hedge to the law to keep men from sin.

(k) Misn. Zebachim, c. 5. sect. 3.

And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.
15–18. Limits of time within which the Peace-Offerings must be consumed. When they are for thanksgiving, the whole of the flesh must be eaten on the day they are offered; before midnight is the traditional rule. A similar condition is prescribed in Exodus 23:18, which is taken by some as referring to the festivals mentioned in Leviticus 7:14-17; another view limits the injunction to the passover, as in Exodus 34:25. In many ancient heathen rites, the flesh of the victim was consumed as soon as possible (Rel. Sem.2, p. 387). When the offering is made in fulfilment of a vow, or as a freewill offering (Leviticus 7:16), two days are allowed for consuming the remainder. In no case may the flesh be eaten on the third day (Leviticus 7:17-18). Such eating rendered the sacrifice unacceptable, and the offerer had to bring a fresh sacrifice, while anyone so eating incurred punishment (Leviticus 19:6-8). The words following ‘the morrow’ in Leviticus 7:16 are omitted in the LXX.; with this omission the passage more closely resembles Leviticus 19:6 f. In Leviticus 22:17-25 further rules are given concerning those animals which may be offered for a vow or as a freewill-offering, and in Leviticus 22:29 a sacrifice of thanksgiving, though not called a Peace-Offering, is described as one of which the flesh must be consumed on the same day that it is offered (see note there).In the case of the burnt-offering, the skin of the animal was to fall to the lot of the officiating priest, viz., as payment for his services. הכּהן is construed absolutely: "as for the priest, who offereth - the skin of the burnt-offering which he offereth shall belong to the priest" (for "to him"). This was probably the case also with the trespass-offerings and sin-offerings of the laity; whereas the skin of the peace-offerings belonged to the owner of the animal (see Mishnah, Sebach. 12, 3). - In Leviticus 7:9, Leviticus 7:10, the following law is laid down with reference to the meat-offering, that everything baked in the oven, and everything prepared in a pot or pan, was to belong to the priest, who burned a portion of it upon the altar; and that everything mixed with oil and everything dry was to belong to all the sons of Aaron, i.e., to all the priests, to one as much as another, so that they were all to receive an equal share. The reason for this distinction is not very clear. That all the meat-offerings described in ch. 2 should fall to the sons of Aaron (i.e., to the priests), with the exception of that portion which was burned upon the altar as an azcarah, followed from the fact that they were most holy (see at Leviticus 2:3). As the meat-offerings, which consisted of pastry, and were offered in the form of prepared food (Leviticus 7:9), are the same as those described in Leviticus 2:4-8, it is evident that by those mentioned in Leviticus 2:10 we are to understand the kinds described in Leviticus 2:1-3 and Leviticus 2:14-16, and by the "dry," primarily the קלוּי אביב, which consisted of dried grains, to which oil was to be added (נתן Leviticus 2:15), though not poured upon it, as in the case of the offering of flour (Leviticus 2:1), and probably also in that of the sin-offerings and jealousy-offerings (Leviticus 5:11, and Numbers 5:15), which consisted simply of flour (without oil). The reason therefore why those which consisted of cake and pastry fell to the lot of the officiating priest, and those which consisted of flour mixed with oil, of dry corn, or of simple flour, were divided among all the priests, was probably simply this, that the former were for the most part offered only under special circumstances, and then merely in small quantities, whereas the latter were the ordinary forms in which the meat-offerings were presented, and amounted to more than the officiating priests could possibly consume, or dispose of by themselves.
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