Leviticus 19:5
And if you offer a sacrifice of peace offerings to the LORD, you shall offer it at your own will.
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(5) And if ye offer a sacrifice.—From Leviticus 17:3-7, it will be seen that the Israelites were in the habit of sacrificing to idols the animals intended for private consumption, and that this practice gave rise to the enactment that when any of the three kinds of quadrupeds are to be slaughtered for daily meat, they should first be devoted to God as peace-offerings. Hence the transition here from the prohibition of idolatrous worship to the peace-offerings. The simple abstention from sacrifice to idols and offering them to God is not enough. If the Israelites bring a peace-offering to the Lord it must be offered in the prescribed manner.

Ye shall offer it at your own will.—Better, ye shall offer it for your acceptance (see Leviticus 1:3), that is, ye are to do it in such a manner as will secure for you the Divine acceptance.

Leviticus 19:5. At your own will — Or, According to your own pleasure, what you think fit; for though this sacrifice, in general, was required, it was left to their choice to determine the particulars. But the original word may be rendered, For favour to you; that is, in order to procure you the divine favour; or in such a manner as God has prescribed and will accept. And thus it is understood by Le Clerc, after the LXX., the Vulgate, Syriac, and Arabic versions.19:1-37 laws. - There are some ceremonial precepts in this chapter, but most of these precepts are binding on us, for they are explanations of the ten commandments. It is required that Israel be a holy people, because the God of Israel is a holy God, ver. 2. To teach real separation from the world and the flesh, and entire devotedness to God. This is now the law of Christ; may the Lord bring every thought within us into obedience to it! Children are to be obedient to their parents, ver. 3. The fear here required includes inward reverence and esteem, outward respect and obedience, care to please them and to make them easy. God only is to be worshipped, ver. 4. Turn not from the true God to false ones, from the God who will make you holy and happy, to those that will deceive you, and make you for ever miserable. Turn not your eyes to them, much less your heart. They should leave the gleanings of their harvest and vintage for the poor, ver. 9. Works of piety must be always attended with works of charity, according to our ability. We must not be covetous, griping, and greedy of every thing we can lay claim to, nor insist upon our right in all things. We are to be honest and true in all our dealings, ver. 11. Whatever we have in the world, we must see that we get it honestly, for we cannot be truly rich, or long rich, with that which is not so. Reverence to the sacred name of God must be shown, ver. 12. We must not detain what belongs to another, particularly the wages of the hireling, ver. 13. We must be tender of the credit and safety of those that cannot help themselves, ver. 14. Do no hurt to any, because they are unwilling or unable to avenge themselves. We ought to take heed of doing any thing which may occasion our weak brother to fall. The fear of God should keep us from doing wrong things, though they will not expose us to men's anger. Judges, and all in authority, are commanded to give judgment without partiality, ver. 15. To be a tale-bearer, and to sow discord among neighbours, is as bad an office as a man can put himself into. We are to rebuke our neighbour in love, ver. 17. Rather rebuke him than hate him, for an injury done to thyself. We incur guilt by not reproving; it is hating our brother. We should say, I will do him the kindness to tell him of his faults. We are to put off all malice, and to put on brotherly love, ver. 18. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; in like manner we should love our neighbour. We must in many cases deny ourselves for the good of our neighbour. Ver. 31: For Christians to have their fortunes told, to use spells and charms, or the like, is a sad affront to God. They must be grossly ignorant who ask, What harm is there in these things? Here is a charge to young people to show respect to the aged, ver. 32. Religion teaches good manners, and obliges us to honour those to whom honour is due. A charge was given to the Israelites to be very tender of strangers, ver. 33. Strangers, and the widows and fatherless, are God's particular care. It is at our peril, if we do them any wrong. Strangers shall be welcome to God's grace; we should do what we can to recommend religion to them. Justice in weights and measures is commanded, ver. 35. We must make conscience of obeying God's precepts. We are not to pick and choose our duty, but must aim at standing complete in all the will of God. And the nearer our lives and tempers are to the precepts of God's law, the happier shall we be, and the happier shall we make all around us, and the better shall we adorn the gospel.Rather, ye shall offer it that you may be accepted. 5-8. if ye offer a sacrifice of peace offerings unto the Lord, ye shall offer it at your own will—Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see Le 3:1-17), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar. Or, according to your own good pleasure, what you think fit; for though this in the general was required, yet it was left to their choice to determine the particulars. Leviticus 7:16. Or rather, to your acceptation, i.e. in such manner as it may be accepted by God on your behalf, which is explained in the next verse, and not in such manner as to lose the end you aim at, to wit, God’s acceptance; for if ye do otherwise than God hath prescribed, it shall not be accepted, as he adds Leviticus 19:7, but on the contrary severely punished, Deu 8. And if ye offer a sacrifice of peace offerings unto the Lord,.... Which were of three sorts, a thanksgiving, a vow, and a voluntary offering, Leviticus 7:11; the latter seems to be here meant, as appears by what follows:

ye shall offer it at your own will; a voluntary freewill offering, of their own accord, and not by force, as Aben Ezra; and in such offerings they were left to their liberty to offer what they pleased, it might be of the flock, or of the herd, a male or a female, Leviticus 3:1. The Targum of Jonathan is"for your acceptation;''that is, that should be offered, and in such a manner as to be accepted of you with God; which sense is countenanced by Leviticus 19:7; and becomes acceptable, when what follows about eating them is attended to.

And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it {b} at your own will.

(b) Of your own accord.

5–8. See introd. note to ch.Verses 5-8. - The unsystematic character of this chapter is indicated by prohibitions under the fifth, fourth, first, and second commandments (verses 3, 4) being succeeded by a ceremonial instruction respecting the peace offerings, repeated from Leviticus 7:16-18. The words, ye shall offer it at your own will, should rather be, for your acceptance, as in chapter Leviticus 1:3. In the seventh chapter a distinction is drawn between the peace offerings that are thank offerings, which must be eaten on the first day, and the peace offerings which are vow or voluntary offerings, which may be eaten on the first or second day. In the present resume this distinction is not noticed. Whoever transgresses this ceremonial command is to bear his iniquity and to be cut off from among his people, that is, to be excommunicated without any appointed form of reconciliation by means of sacrifice. In the concluding exhortation God pointed expressly to the fact, that the nations which He was driving out before the Israelites (the participle משׁלּח is used of that which is certainly and speedily coming to pass) had defiled the land by such abominations as those, that He had visited their iniquity and the land had spat out its inhabitants, and warned the Israelites to beware of these abominations, that the land might not spit them out as it had the Canaanites before them. The pret. ותּקא (Leviticus 18:25) and קאה (Leviticus 18:28) are prophetic (cf. Leviticus 20:22-23), and the expression is poetical. The land is personified as a living creature, which violently rejects food that it dislikes. "Hoc enim tropo vult significare Scriptura enormitatem criminum, quod scilicet ipsae creaturae irrationales suo creatori semper obedientes et pro illo pugnantes detestentur peccatores tales eosque terra quasi evomat, cum illi expelluntur ab ea" (C. a Lap.).
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