Psalms 107:2

Translation
King James Version
Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;
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KJV (with Strong's)
Let the redeemed H1350 of the LORD H3068 say H559 so, whom he hath redeemed H1350 from the hand H3027 of the enemy H6862;
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Complete Jewish Bible
Let those redeemed by ADONAI say it, those he redeemed from the power of the foe.
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Berean Standard Bible
Let the redeemed of the LORD say so, whom He has redeemed from the hand of the enemy
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American Standard Version
Let the redeemed of Jehovah sayso, Whom he hath redeemed from the hand of the adversary,
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World English Bible Messianic
Let the redeemed by the LORD say so, whom he has redeemed from the hand of the adversary,
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Geneva Bible (1599)
Let them, which haue bene redeemed of the Lord, shewe how he hath deliuered them from the hand of the oppressour,
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Young's Literal Translation
Let the redeemed of Jehovah say, Whom He redeemed from the hand of an adversary.
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See also
1 Peter 1:181 Peter 1:19Luke 1:74Galatians 3:13Psalms 106:10Psalms 31:5Titus 2:14
In the KJVVerse 15,702 of 31,102

Study This Verse

SUMMARY

Psalms 107:2 functions as a foundational declaration and an imperative call within a communal psalm of thanksgiving, summoning those who have personally experienced the Lord's redemptive power to vocalize their gratitude and bear witness to His unwavering faithfulness. This verse sets the overarching theme for the entire psalm, which subsequently illustrates various scenarios of human distress from which God delivers His people, culminating in repeated exhortations to praise Him for His steadfast love and wonderful works.

CONTEXT

  • Literary Context: Psalms 107 stands as a unique communal psalm of thanksgiving, distinguished by its structured repetition. It cycles through four distinct scenarios of distress—wanderers lost in the wilderness, prisoners in chains, the sick afflicted by sin, and sailors imperiled by storms—each followed by the people's cry for help, God's subsequent deliverance, and a concluding call to praise. Verse 2 functions as the grand invitation and thematic statement, directing the initial call to praise specifically to those who have personally experienced the Lord's redemptive power. It establishes the "who" and the "what" of the psalm's central message: those delivered by God are to publicly declare His goodness, setting the stage for the specific examples of deliverance that follow in the subsequent verses (e.g., Psalms 107:4-6).
  • Historical & Cultural Context: The concept of "redemption" (Hebrew: ga'al) is deeply embedded in ancient Israelite history and culture. It often refers to the act of a kinsman-redeemer (go'el) who buys back, delivers, or avenges, implying a strong, personal intervention, often at significant cost, to restore someone to freedom or their rightful place. This resonates profoundly with Israel's foundational experience of deliverance from Egyptian bondage, a defining act of divine redemption (e.g., Exodus 6:6). The phrase "the hand of the enemy" is a common biblical idiom representing oppressive power, authority, or control, from which God's intervention brings release. The psalm likely reflects a post-exilic context of return and restoration, or a general call for the community to remember and celebrate God's continuous faithfulness across generations of distress and deliverance, reminding them of the Lord's enduring covenant love as seen throughout the book of Psalms.
  • Key Themes: The verse introduces several major theological and narrative themes central to Psalms 107 and the broader biblical narrative. The foremost is Redemption and Deliverance, highlighting God's active and decisive role in freeing His people from various forms of bondage, danger, or oppression, whether physical, circumstantial, or spiritual. The phrase "redeemed of the LORD" underscores a past, completed act of liberation, emphasizing God's initiative. Closely linked is the theme of Vocal Testimony and Praise. The imperative "Let the redeemed of the LORD say [so]" is a powerful command for public acknowledgment and verbal praise. It emphasizes that those who have received God's deliverance are not to remain silent but are to openly declare His goodness and faithfulness. This act of testifying not only reinforces individual faith but also encourages the wider community to acknowledge the Lord's "wonderful works" (e.g., Psalms 107:8). Finally, the verse subtly introduces the theme of Victory Over the Enemy, as being "redeemed from the hand of the enemy" signifies God's superior power and His ability to snatch His people from the grip of hostile forces, whether human adversaries, difficult circumstances, or spiritual foes, echoing themes found in passages like Psalm 18:3.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Redeemed (Hebrew, גָּאַל, gâʼal', H1350): This verb signifies more than simple rescue; it carries the rich connotation of a kinsman-redeemer (go'el) who acts on behalf of a relative to restore what was lost, buy back what was sold, or avenge a wrong. It implies a personal, intentional, and often costly intervention to liberate, vindicate, or restore. When applied to God, it highlights His intimate relationship with His people and His sovereign power to intervene decisively to secure their freedom and well-being, functioning as the ultimate "near kinsman" (H1350).
  • Say (Hebrew, אָמַר, ʼâmar', H559): This is an imperative verb, functioning as a strong command or exhortation. It calls for a public, vocal declaration, not merely a private acknowledgment. The "so" refers to the fact of their redemption and God's goodness in accomplishing it. It emphasizes the duty and privilege of the redeemed to articulate their experience and God's faithfulness, making their testimony a public act of worship and witness (H559).
  • Hand (Hebrew, יָד, yâd', H3027): In this context, "hand" is a metonymy, representing power, authority, or control. To be redeemed "from the hand of the enemy" means to be liberated from the oppressive power, dominion, or grasp of an adversary. It speaks to God's superior strength and ability to overcome any force that seeks to enslave or harm His people (H3027).

Verse Breakdown

  • "Let the redeemed of the LORD say [so]": This opening clause is a direct, imperative call to action. It identifies a specific group—those who have experienced divine redemption at the hand of Yahweh (H3068)—and commands them to speak forth. The "say [so]" refers to the declaration of God's goodness, His mighty acts of deliverance, and the reality of their redeemed status. It is a summons to public testimony and praise, setting the tone for the psalm's repeated calls to acknowledge God's steadfast love.
  • "whom he hath redeemed": This explanatory clause clarifies who the "redeemed of the LORD" are. It emphasizes the divine initiative ("he hath redeemed") and the completed nature of God's redemptive act. This is not a self-achieved liberation but a gracious intervention by the Lord Himself, highlighting His sovereignty and power in bringing about deliverance. The repetition of "redeemed" underscores the certainty and significance of this divine act.
  • "from the hand of the enemy": This final phrase specifies the source and nature of the bondage from which redemption occurred. "The hand of the enemy" (H6862, tsar, meaning "narrow" or "distress") is a powerful idiom denoting oppressive power, control, or threat. This redemption encompasses liberation from any hostile force—whether physical adversaries, perilous circumstances, or spiritual opposition—underscoring God's triumph over all that seeks to harm His people.

Literary Devices

Psalms 107:2 employs several potent literary devices to convey its message with force and clarity. The primary device is the Imperative ("Let the redeemed... say"), which functions as a direct command or strong exhortation, emphasizing the urgency and duty of the redeemed to vocalize their praise. This sets a tone of active participation rather than passive reception. Repetition is subtly used with the word "redeemed" appearing twice, reinforcing the central theme and clearly identifying the specific group being addressed. This repetition highlights the significance of God's redemptive act and the identity of those called to respond. Furthermore, the phrase "from the hand of the enemy" utilizes Metonymy, where "hand" stands in for the power, authority, or oppressive control of the adversary. This vivid imagery effectively communicates the complete liberation from a formidable force. The verse also serves as an Inclusio (implicitly), anticipating the repeated calls to praise God for His hesed (steadfast love) and wonderful works that punctuate the psalm (e.g., Psalms 107:8, Psalms 107:15, Psalms 107:21, Psalms 107:31).

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 107:2 encapsulates a profound theological truth: God is the active, intervening Redeemer of His people, and their appropriate response is vocal, public praise. This verse connects deeply with the broader biblical narrative of God's covenant faithfulness, where His identity is consistently revealed through acts of deliverance. From the foundational redemption of Israel from Egyptian slavery to the prophetic visions of a future restoration, God's character as the One who sets captives free is paramount. The call to "say [so]" underscores the communal and testimonial nature of faith—individual experiences of God's goodness are meant to be shared, reinforcing the faith of others and glorifying God. This act of testifying is not merely an an expression of gratitude but a powerful declaration of God's sovereignty over all forms of adversity, affirming His power to overcome any "enemy" that seeks to oppress His beloved.

REFLECTION AND APPLICATION

Psalms 107:2 is a timeless invitation and a profound challenge for every believer. It calls us to actively remember and articulate the specific ways God has intervened in our lives, delivering us from various "enemies"—be they spiritual bondage, overwhelming circumstances, physical ailments, relational conflicts, or the despair of a fallen world. Our personal stories of God's redemption are not meant to be kept silent; rather, they are powerful testimonies designed to encourage fellow believers, strengthen our own faith, and draw others to the goodness and saving power of God. By publicly declaring what God has done, we not only fulfill a divine command but also participate in a communal act of worship that magnifies His name and demonstrates His active presence in the world. This verse compels us to cultivate a lifestyle of gratitude, where our past experiences of deliverance fuel our present praise and future trust in God's unfailing love, transforming our lives into living testimonies of His grace.

Questions for Reflection

  • In what specific ways have you personally experienced the Lord's redemption or deliverance in your life, whether from a physical danger, an emotional struggle, or a spiritual bondage?
  • How does publicly sharing your story of God's faithfulness strengthen your own faith and encourage others in their walk with Him, and what opportunities do you have to do so?
  • What "enemies" (e.g., fear, anxiety, addiction, despair, physical hardship, relational brokenness) has God delivered you from, and how does that deliverance compel you to praise Him more fervently and live more boldly for Him?

FAQ

What does "say [so]" mean in this context?

Answer: In Psalms 107:2, "say [so]" is an imperative command for the redeemed to openly and publicly declare the fact of their redemption and the goodness of the Lord who accomplished it. It's not about repeating a specific phrase, but about giving a vocal testimony, proclaiming God's mighty acts of deliverance. This could take the form of singing praises, sharing personal stories of God's intervention, or simply acknowledging His faithfulness in a communal setting of worship, as seen in the repeated calls to praise God for His hesed throughout the psalm (e.g., Psalms 107:8). It implies a public, active declaration of God's work in their lives.

Is this redemption only physical, or does it include spiritual redemption?

Answer: While the immediate context of Psalms 107 often describes physical deliverances—from being lost in the wilderness, imprisoned, sick, or caught in a storm—the term "redeemed" (Hebrew: ga'al) in the broader biblical sense encompasses both physical and spiritual liberation. In the Old Testament, it primarily refers to physical liberation from bondage or danger (e.g., the Exodus from Egypt, as detailed in Exodus 6:6). However, these physical deliverances serve as powerful metaphors and prefigure the ultimate spiritual redemption from sin and death. The Old Testament understanding of redemption lays the groundwork for the New Testament's revelation of spiritual redemption through Christ, which is the most profound and comprehensive form of deliverance (Romans 3:24).

CHRIST-CENTERED FULFILLMENT

Psalms 107:2 finds its ultimate and most glorious fulfillment in Jesus Christ, who is the supreme Kinsman-Redeemer. While the Old Testament "redeemed of the LORD" celebrated deliverance from physical enemies and temporal bondages, the New Testament reveals that humanity's greatest enemy is sin and death, and our deepest bondage is to spiritual darkness. Jesus, through His sacrificial death and resurrection, accomplished the definitive act of redemption, purchasing us back from the dominion of sin and the power of Satan (the ultimate "enemy"). As Colossians 1:13-14 declares, God "has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, in whom we have redemption, the forgiveness of sins." We, as believers, are now truly "the redeemed of the LORD," bought with the precious blood of Christ (1 Peter 1:18-19). Therefore, our primary call is to "say so"—to proclaim the good news of Jesus, to testify to His saving power, and to live lives that continually declare His victory over sin, death, and the grave, fulfilling the ancient mandate with a new and eternal song of praise. Our redemption in Christ is not merely a past event but an ongoing reality that empowers us to live in freedom and to share the transformative power of the Gospel to a world still in bondage, echoing the great commission found in Matthew 28:19-20.

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Commentary on Psalms 107 verses 1–9

Here is, I. A general call to all to give thanks to God, Psa 107:1. Let all that sing this psalm, or pray over it, set themselves herein to give thanks to the Lord; and those that have not any special matter for praise may furnish themselves with matter enough from God's universal goodness. In the fountain he is good; in the streams his mercy endures for ever and never fails.

II. A particular demand hereof from the redeemed of the Lord, which may well be applied spiritually to those that have an interest in the great Redeemer and are saved by him from sin and hell. They have, of all people, most reason to say that God is good, and his mercy everlasting; these are the children of God that were scattered abroad, whom Christ died to gather together in one, out of all lands, Joh 11:52; Mat 24:31. But it seems here to be meant of a temporal deliverance, wrought for them when in their distress they cried unto the Lord, Psa 107:6. Is any afflicted? Let him pray. Does any pray? God will certainly hear and help. When troubles become extreme that is man's time to cry; those who but whispered prayer before then cry aloud, and then it is God's time to succour. In the mount he will be seen. 1. They were in an enemy's country, but God wrought out their rescue: He redeemed them from the hand of the enemy (Psa 107:2), not by might or power, it may be (Zac 4:6), nor by price or reward (Isa 45:13), but by the Spirit of God working on the spirits of men. 2. They were dispersed as out-casts, but God gathered them out of all the countries whither they were scattered in the cloudy and dark day, that they might again be incorporated, Psa 107:3. See Deu 30:4; Eze 34:12. God knows those that are his, and where to find them. 3. They were bewildered, had no road to travel in, no dwelling place to rest in, Psa 107:4. When they were redeemed out of the hand of the enemy, and gathered out of the lands, they were in danger of perishing in their return home through the dry and barren deserts. They wandered in the wilderness, where there was no trodden path, no company, but a solitary way, no lodging, no conveniences, no accommodations, no inhabited city where they might have quarters or refreshment. But God led them forth by the right way (Psa 107:7), directed them to an inn, nay, directed them to a home, that they might go to a city of habitation, which was inhabited, nay which them themselves should inhabit. This may refer to poor travellers in general, those particularly whose way lay through the wilds of Arabia, where we may suppose they were often at a loss; and yet many in that distress were wonderfully relieved, so that few perished. Note, We ought to take notice of the good hand of God's providence over us in our journeys, going out and coming in, directing us in our way, and providing for us places both to bait in and rest in. Or (as some think) it has an eye to the wanderings of the children of Israel in the wilderness for forty years; it is said (Deu 32:10), God led them about, and yet here he led them by the right way. God's way, though to us it seems about, will appear at last to have been the right way. It is applicable to our condition in this world; we are here as in a wilderness, have here no continuing city, but dwell in tents as strangers and pilgrims. But we are under the guidance of his wise and good providence, and, if we commit ourselves to it, we shall be led in the right way to the city that has foundations. 4. They were ready to perish for hunger (Psa 107:5): Their soul even fainted in them. They were spent with the fatigues of their journey and ready to drop down for want of refreshment. Those that have constant plenty, and are every day fed to the full, know not what a miserable case it is to be hungry and thirsty, and to have no supply. This was sometimes the case of Israel in the wilderness, and perhaps of other poor travellers; but God's providence finds out ways to satisfy the longing soul and fill the hungry soul with goodness, Psa 107:9. Israel's wants were seasonably supplied, and many have been wonderfully relieved when they were ready to perish. The same God that has led us has fed us all our life long unto this day, has fed us with food convenient, has provided food for the soul, and filled the hungry soul with goodness. Those that hunger and thirst after righteousness, after God, the living God, and communion with him, shall be abundantly replenished with the goodness of his house, both in grace and glory. Now for all this those who receive mercy are called upon to return thanks (Psa 107:8): Oh that men (it is meant especially of those men whom God has graciously relieved) would praise the Lord for his goodness to them in particular, and for his wonderful works to others of the children of men! Note, (1.) God's works of mercy are wonderful works, works of wonderful power considering the weakness, and of wonderful grace considering the unworthiness, of those he shows mercy to. (2.) It is expected of those who receive mercy from God that they return praise to him. (3.) We must acknowledge God's goodness to the children of men as well as to the children of God, to others as well as to ourselves.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 107
"Let them say who are redeemed of the Lord, whom He has redeemed from the hand of their enemies" [Psalm 107:2]. Redeemed indeed it seems was also the people of Israel from the land of Egypt, from the hand of slavery, from fruitless labours, from miry works; yet let us see whether those who say these things, are they who were freed by the Lord from Egypt. It is not so. But who are they? "Those whom He redeemed." Still one might take it also of them, as redeemed from the hand of their enemies, that is, of the Egyptians. Let them be expressed exactly who they are, for whom this Psalm would be sung. "He gathered them from the lands;" these might still be the lands of Egypt, for there are many lands even in one province.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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