27 Yahweh is God, and he has given us light. Bind the sacrifice with cords, even to the horns of the altar.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Jehovah is God Here the prophet establishes what he said formerly, that God, out of compassion to his Church, dissipated the darkness, and introduced the light of his grace, when David mounted the throne, for that was the harbinger of the redemption which was anticipated to be effected in due time by Christ. He also asserts that God was the author of that deliverance, so wonderful and unlooked for, and he declares that, by the result, he plainly showed himself to be truly God. These words, Jehovah himself is a strong God, because he has restored the light of life to us, are tacitly emphatical. For as the faithful, in consequence of the confused state of the Church, were reduced almost to the brink of despair; the ungodly imagined that all this had happened regarding the children of Abraham, by reason of God himself having, as it were, forsaken them. Wherefore he returns to offer up anew his thankful acknowledgments for the divine grace. He commands the faithful to bind the victim to the horns of the altar, because, according to the legal institute, they could not render solemn thanks unto God without sacrifices. As David was a strict observer of the Law, he would not omit the ceremonial observances which God had enjoined. He would, however, always keep his attention steadily fixed on their grand design, and would have recourse to them only as helps to assist him in presenting a spiritual service unto God. Now that the shadowy dispensation has passed away, it remains that we offer unto God our thanksgivings through Christ, who sanctifies them by his own immaculate offering, lest we should be debarred from this exercise of godliness, by the corruptions of our flesh. And that David turned his attention to the praises of God, is abundantly manifest from the following verse, in which he promises that he would celebrate the name of God, because he was his God, and he knew it; that is, he felt from experience that from his hand he might calculate on receiving sure and immediate assistance.
God is the Lord - Still the language of the priests in their official capacity. The meaning here seems to be "God is Yahweh;" or, Jehovah is the true God. It is an utterance of the priesthood in regard to the great truth which they were appointed specifically to maintain - that Yahweh is the true God, and that he only is to be worshipped. This truth it was appropriate to enunciate on all occasions; and it was especially appropriate to be enunciated when a prince, who had been rescued from danger and death, came, as the restored leader of the people of God, to acknowledge his gracious intervention. On such an occasion - in view of the rank and character of him who came - and in view of what God had done for him - it was proper for the ministers of religion to announce in the most solemn manner, that Yahweh was the only true and living God.
Which hath showed us light - Who has given us light in the days of our darkness and adversity; who has restored us to prosperity, and bestowed on us the blessings of safety and of peace.
Bind the sacrifice with cords - Come freely with the sacrificial victim; with the offering which is to be presented to God in sacrifice. The word - חג châg - commonly means a festival or feast, Exodus 10:9; Exodus 12:14; and then it means a festival-sacrifice, a victim, Exodus 23:18; Malachi 2:3. The Septuagint and Vulgate render it, "Prepare a solemn feast." Our translation probably expresses the true sense. The word rendered cords, means properly anything interwoven or interlaced. Then it means a cord, a braid, a wreath; and then a branch with thick foliage. Different interpretations have been given of the passage here, but probably the word is correctly rendered cords.
Unto the horns of the altar - altars were often made with projections or "horns" on the four corners. Exodus 27:2; Exodus 30:2; Exodus 37:25; 1-Kings 2:28. Whether the animal was actually bound to the altar when it was slain, is not certain; but there would seem to be an allusion to such a custom here. Lead up the victim; make it ready; bind it even to the altar, preparatory to the sacrifice. The language is that of welcome addressed to him who led up the victim - meaning that his sacrifice would be acceptable.
God is the Lord - Rather אל יהוה El Yehovah, the strong God Jehovah.
Which hath showed us light - ויאר לנו vaiyaer lanu, "And he will illuminate us." Perhaps at this time a Divine splendor shone upon the whole procession; a proof of God's approbation.
Bind the sacrifice with cords - The Chaldee paraphrases this verse thus: "Samuel the prophet said, Bind the little one with chains for a solemn sacrifice, until ye have sacrificed him and sprinkled his blood on the horns of the altar." It is supposed that the words refer to the feast of tabernacles, and חג chag here means the festival victim. Several translate the original "keep the festival with thick boughs of the horns of the altar." In this sense the Vulgate and Septuagint understood the passage. David in this entry into the temple was a type of our blessed Lord, who made a similar entry, as related Matthew 21:8-10.
God [is] the LORD, which hath shewed us (o) light: bind the sacrifice with cords, [even] unto the horns of the altar.
(o) Because he has restored us from darkness to light, we will offer sacrifices and praises to him.
God is the Lord, which hath showed us light,.... These are the words of the people, acknowledging divine favours; particularly that the Lord had caused his face to shine upon them, as the priest wished for, Numbers 6:25. The Lord might be said to show them light, by sending the Messiah to them, who came a light into the world; by making a Gospel day, for which they expressed their gladness, Psalm 118:24; by causing the light of his glorious Gospel to shine into their hearts; by making them who were darkness light, the darkness of ignorance and unbelief to pass away, and the true light to shine; by lifting up the light of his countenance upon them, and giving them hopes of the light of glory and happiness, and making them meet to be partakers of the inheritance with the saints in light; for all which they are thankful, and call for sacrifices;
bind the sacrifice with cords, even unto the horns of the altar; that is, the lamb, as the Targum and Aben Ezra. Take a lamb for sacrifice, and bind it with cords; and being bound, lead it to the altar; there slay it, and then pour the blood upon the horns of it; which were the usual rites in sacrifice. Or bring a large number of sacrifices bound, as many as will fill the court, even up to the horns of the altar, upon this joyful occasion: for the sacrifice was not bound to the horns of the altar; but it denotes here such a number of sacrifices as would fill the court, and reach thither; so Gussetius (h) interprets it very rightly. But we are not to think of slain beasts, but of holy and living sacrifices, even the persons of God's people; their bodies and souls, and their sacrifices of praise and thanksgiving; since this refers to Gospel times; whose hearts in such service are to be united to fear the Lord, and fixed trusting in him; and are to be drawn to it with the cords of love, which are more than all whole burnt offerings; and which sacrifices are to be brought to the altar, Christ; which is most holy, and sanctifies gifts and persons, and renders them acceptable to God; and which is to be compassed about with songs of deliverance and salvation, by persons from every quarter, the four corners of the earth. Luther renders it,
"adorn the feast with leaves;''
and others,
"bind on the feast day branches,''
of trees, as was usual on the feast of tabernacles; see Leviticus 23:40; and it was usual with the Heathens to strew their altars with green herbs and flowers (i), particularly vervain, put for all other sweet herbs (k): hence Ovid (l) calls them "herbosas aras"; which the Septuagint and Vulgate Latin versions seem to countenance.
(h) Comment. Ebr. p. 87. (i) Martial. l. 3. Ep. 24. "virides aras". Vid. Ovid. de Trist. l. 3. Eleg. 13. "Ramis tegerem ut frondentibus aras", Virgil. Aeneid. 3. v. 25. (k) Terent. Andria, 4. 2. (l) Metamorph. l. 15. Fab. 49.
showed us light--or favor (Psalm 27:1; Psalm 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Psalm 50:14, Psalm 50:23), expressed in the terms with which the Psalm opened.
The Lord - Or, The mighty God, as this name of God signifies, and as he shewed himself to be by this, his wonderful work. Who - Who hath scattered our dark clouds, and put us into a state of peace, and safety, and happiness. The horns - These are supposed to he made for this very use, that the beasts should be bound and killed there. These three last verses are David's words.
*More commentary available at chapter level.