Psalms 107:2

KJV

Let the redeemed of the LORD say [so], whom he hath redeemed from the hand of the enemy;

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};

Complete Jewish Bible

Let those redeemed by ADONAI say it, those he redeemed from the power of the foe.

Berean Standard Bible

Let the redeemed of the LORD say so, whom He has redeemed from the hand of the enemy

American Standard Version

Let the redeemed of Jehovah sayso, Whom he hath redeemed from the hand of the adversary,

Commentary

### 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](/psalms/107-4-6 "Psalm 107:4-6 - Deliverance of Wanderers")).
* **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](/exodus/6-6 "Exodus 6:6 - God's Redemption of Israel")). 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](/psalms "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](/psalms/107-8 "Psalm 107:8 - Call to Praise")). 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](/psalms/18-3 "Psalm 18:3 - Deliverance from Enemies").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Redeemed (Hebrew, גָּאַל, _gâʼal'_):** 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'_):** 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'_):** 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/107-8 "Psalm 107:8 - Call to Praise"), [Psalms 107:15](/psalms/107-15 "Psalm 107:15 - Call to Praise for Deliverance"), [Psalms 107:21](/psalms/107-21 "Psalm 107:21 - Call to Praise for Healing"), [Psalms 107:31](/psalms/107-31 "Psalm 107:31 - Call to Praise for Protection")).

### 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.

* [Exodus 15:13](/exodus/15-13 "Exodus 15:13 - God's Redeeming Love")
* [Isaiah 43:1](/isaiah/43-1 "Isaiah 43:1 - God's Redemption of Israel")
* [Psalm 9:1](/psalms/9-1 "Psalm 9:1 - Declaring God's Wonderful Works")

### 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](/psalms/107-8 "Psalm 107:8 - Call to Praise")). 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](/exodus/6-6 "Exodus 6:6 - God's Redemption of Israel")). 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](/romans/3-24 "Romans 3:24 - Redemption Through Christ")).

### 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](/colossians/1-13-14 "Colossians 1:13-14 - Delivered from Darkness") 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](/1_peter/1-18-19 "1 Peter 1:18-19 - Redeemed by Precious Blood")). 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](/matthew/28-19-20 "Matthew 28:19-20 - The Great Commission").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Peter 1:18

Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;

1 Peter 1:19

But with the precious blood of Christ, as of a lamb without blemish and without spot:

Luke 1:74

That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear,

Galatians 3:13

Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:

Psalms 106:10

And he saved them from the hand of him that hated [them], and redeemed them from the hand of the enemy.

Psalms 31:5

Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.

Titus 2:14

Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.