(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.

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.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.