Psalms 107:22

Translation
King James Version
And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing.
Ask
KJV (with Strong's)
And let them sacrifice H2076 the sacrifices H2077 of thanksgiving H8426, and declare H5608 his works H4639 with rejoicing H7440.
Ask
Complete Jewish Bible
Let them offer sacrifices of thanksgiving and proclaim his great deeds with songs of joy.
Ask
Berean Standard Bible
Let them offer sacrifices of thanksgiving and declare His works with rejoicing.
Ask
American Standard Version
And let them offer the sacrifices of thanksgiving, And declare his works with singing.
Ask
World English Bible Messianic
Let them offer the sacrifices of thanksgiving, and declare his works with singing.
Ask
Geneva Bible (1599)
And let them offer sacrifices of praise, and declare his workes with reioycing.
Ask
Young's Literal Translation
And they sacrifice sacrifices of thanksgiving, And recount His works with singing.
Ask
See also
Psalms 50:14Psalms 9:11Psalms 118:17Hebrews 13:15Psalms 116:17Leviticus 7:12Psalms 73:28
In the KJVVerse 15,722 of 31,102

Study This Verse

SUMMARY

Psalms 107:22 serves as a powerful exhortation to those who have experienced God's miraculous deliverance, urging them to respond with intentional, public, and joyful gratitude. It calls for the offering of sacrifices of thanksgiving, not as mere ritual, but as a profound expression of heartfelt praise, and for the open declaration of God's magnificent works, ensuring His unwavering faithfulness and power are proclaimed to all. This verse stands as a climactic command within a psalm that repeatedly showcases God's saving intervention across various human predicaments, emphasizing the expected response from the redeemed.

CONTEXT

  • Literary Context: Psalms 107 is a grand psalm of thanksgiving, meticulously structured around a recurring refrain: "Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!" This refrain appears four times (e.g., Psalms 107:8), marking the conclusion of four distinct narratives of distress and divine deliverance. The psalm vividly portrays various human predicaments—lost wanderers in the wilderness, prisoners in darkness, the sick afflicted by sin, and sailors imperiled by storms—each followed by God's miraculous rescue. After each deliverance, the psalmist inserts the refrain, culminating in a specific exhortation for the delivered to respond. Verse 22 specifically follows the dramatic account of those rescued from the raging sea (e.g., Psalms 107:23-30), underscoring the appropriate and expected response to such divine intervention. It functions as a prescriptive command, summarizing the proper attitude and action for all who have been saved by God's mighty hand, echoing the broader themes found throughout the entire psalm.
  • Historical & Cultural Context: The phrase "sacrifices of thanksgiving" in ancient Israel refers specifically to the zevach todah (זֶבַח תּוֹדָה), a type of peace offering (or fellowship offering) detailed in the Mosaic Law, particularly in Leviticus 7:11-15. Unlike sin offerings or burnt offerings, which were obligatory for atonement or dedication, the zevach todah was a voluntary offering, given out of spontaneous gratitude for a specific blessing, deliverance, or answered prayer. It was often accompanied by a communal meal, symbolizing fellowship with God and fellow worshippers, and was unique in that its meat had to be consumed on the same day it was offered. This practice underscored that gratitude was not merely an internal emotion but a tangible, public act of worship, involving both material offering and communal celebration. The "declaration of his works" was also a vital component of Israelite worship and testimony, serving to reinforce God's covenant faithfulness and encourage the community to trust in Him, as exemplified in passages like Psalms 9:1.
  • Key Themes: Psalms 107:22 encapsulates several pivotal themes central to the psalm and broader biblical theology. Firstly, it highlights the necessity of response to divine deliverance. God's saving acts are not to be passively received but actively acknowledged with appropriate worship. Secondly, it emphasizes gratitude as a sacrificial act, moving beyond mere sentiment to intentional, costly worship. This "sacrifice of thanksgiving" signifies a joyful offering of one's praise and resources, reflecting a heart transformed by God's goodness. Thirdly, the theme of public proclamation is paramount; it is insufficient to privately acknowledge God's goodness, but His "works" must be "declared with rejoicing" to others, serving as a powerful testimony to His power and faithfulness. This public declaration reinforces the community's faith and glorifies God's name, fulfilling the very purpose for which He reveals Himself. Finally, the inclusion of "rejoicing" underscores that true worship is characterized by joy and gladness, reflecting the profound relief and delight of those who have experienced God's saving hand, a theme also beautifully expressed in Psalms 30:11-12.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Thanksgiving (Hebrew, tôwdâh', H8426): From the root yadah, this term properly signifies an "extension of the hand," implying avowal, adoration, or confession. In the context of "sacrifices of thanksgiving" (זֶבַח תּוֹדָה, zevach todah), tôwdâh refers to a specific type of peace offering given as an expression of profound gratitude for deliverance or blessing. It denotes a public and formal acknowledgment of God's goodness, often accompanied by communal celebration. Beyond the ritual, it signifies a deep, heartfelt appreciation that manifests in outward, tangible expression.
  • Declare (Hebrew, çâphar', H5608): This primitive root means to score with a mark, to inscribe, to enumerate, and intensively, to recount or celebrate. When used in the context of "declaring His works," it implies a deliberate, comprehensive, and detailed narration of God's actions. It is not a vague acknowledgment but a precise testimony, designed to inform and impress upon others the reality and magnitude of God's intervention, celebrating His deeds.
  • Rejoicing (Hebrew, rinnâh', H7440): This noun, derived from the root rânan (to creak or shrill), signifies a ringing cry, a joyful shout, or singing. It conveys an audible, exuberant, and often collective expression of gladness, triumph, or proclamation. The declaration of God's works is thus not to be a somber duty but an overflowing, joyful proclamation, reflecting the profound delight and triumph of those who have been rescued and blessed by God.

Verse Breakdown

  • "And let them sacrifice the sacrifices of thanksgiving": This opening clause functions as an imperative, a direct command or exhortation to action. It calls for a specific act of worship—the zevach todah, a voluntary peace offering distinct from obligatory sin or burnt offerings. This offering was given out of profound gratitude for a specific deliverance or blessing, emphasizing a volitional, intentional, and costly act of gratitude. The use of the plural "sacrifices" might suggest either multiple offerings over time or the various components (e.g., animal, different types of bread) of a single elaborate thanksgiving offering, underscoring the comprehensive nature of this expression of gratitude, which goes beyond mere ritual to a genuine outpouring of a thankful heart.
  • "and declare his works with rejoicing": This second clause is parallel to the first, outlining another essential aspect of the appropriate response to divine deliverance. To "declare" (סָפַר, çâphar) means to recount or narrate in detail, emphasizing a public testimony. The "works" refer to God's mighty acts of deliverance, intervention, and provision, as vividly detailed throughout Psalms 107. The phrase "with rejoicing" (בְּרִנָּה, b'rinnâh) specifies the manner in which this declaration is to be made—with an exuberant, joyful shout or song. This indicates that the proclamation should be infused with genuine gladness and triumph, reflecting the profound joy of those who have experienced God's salvation. It transforms the testimony from a mere recounting of facts into a vibrant, emotionally rich act of worship.

Literary Devices

Psalms 107:22 effectively employs several literary devices to convey its powerful message. The verse is structured with Parallelism, specifically Synthetic Parallelism, where the second clause ("and declare his works with rejoicing") expands upon and completes the thought of the first ("And let them sacrifice the sacrifices of thanksgiving"). Both clauses describe the appropriate response to God's deliverance, with the second clause adding the crucial element of public, joyful proclamation. The verse also utilizes Imperative Mood, as indicated by "let them sacrifice" and "declare," which functions as a strong exhortation or command, urging the audience to action rather than merely describing a state. Furthermore, the "sacrifices of thanksgiving" can be seen as a form of Metonymy, where the physical act of sacrifice stands for the internal attitude of profound gratitude and the entire worshipful response it engenders. The phrase "with rejoicing" adds a layer of Pathos and Emphasis, highlighting the emotional intensity and genuine gladness that should accompany such declarations, making the act of testimony vibrant and compelling.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse underscores a fundamental theological truth: God's deliverance demands a grateful response. It highlights that true worship is not merely passive reception of blessing but active, intentional, and public acknowledgment of the Giver. The "sacrifice of thanksgiving" prefigures the New Testament concept of spiritual sacrifices, where believers offer their lives, praise, and good deeds as expressions of gratitude. The call to "declare his works" emphasizes the testimonial nature of faith, where personal experience of God's goodness becomes a public witness, glorifying His name and encouraging others. This public proclamation ensures that God's mighty deeds are not forgotten but are continually recounted, preserving the memory of His faithfulness for future generations and inviting others to acknowledge His sovereignty and goodness.

REFLECTION AND APPLICATION

Psalms 107:22 serves as a timeless directive for believers today, transcending the specific Old Testament sacrificial system. While animal sacrifices are no longer required due to Christ's ultimate atonement, the underlying principle of offering heartfelt, intentional, and public gratitude remains paramount. We are called to cultivate a lifestyle of thanksgiving, recognizing God's hand in every deliverance, whether from physical danger, spiritual bondage, or daily anxieties. This involves not just an internal feeling but an outward expression—a "sacrifice of praise" that costs us something, perhaps our time, our pride, or our comfort, as we intentionally recount God's goodness. We are to be active witnesses, sharing our testimonies of God's "works" in our lives with others, not in a boastful way, but with genuine "rejoicing" that points to His glory. This public declaration encourages fellow believers, convicts unbelievers, and ensures that God receives the honor due His name, transforming our individual experiences into collective worship and mission.

Questions for Reflection

  • In what specific ways has God delivered you or shown His "wonderful works" in your life recently?
  • What does it mean for you to offer a "sacrifice of thanksgiving" in a practical sense today, beyond mere words?
  • How can you more intentionally "declare his works with rejoicing" to those around you, both within and outside the church?
  • Is your gratitude for God's blessings primarily private, or does it lead to a public, joyful proclamation of His goodness?

FAQ

What is a "sacrifice of thanksgiving" in the Old Testament context?

Answer: In the Old Testament, a "sacrifice of thanksgiving" (Hebrew: zevach todah) was a specific type of peace offering or fellowship offering. Unlike sin offerings (for atonement) or burnt offerings (for dedication), the zevach todah was a voluntary offering given out of profound gratitude for a specific blessing, deliverance, or answered prayer. It was characterized by the offering of unleavened cakes mingled with oil, wafers, and leavened bread, alongside the animal sacrifice. A unique aspect was that the meat had to be eaten on the same day it was offered, often in a communal meal, symbolizing fellowship between the worshiper, God, and the community. This practice reinforced that gratitude was not just an internal emotion but a public, costly, and communal act of worship.

How does Psalms 107:22 apply to Christians today, since we no longer offer animal sacrifices?

Answer: While the literal animal sacrifices of the Old Testament are fulfilled and rendered obsolete by Christ's perfect sacrifice on the cross (as highlighted in Hebrews 10:1-10), the spiritual principles of Psalms 107:22 remain profoundly relevant for Christians. The "sacrifice of thanksgiving" is now understood as a "sacrifice of praise"—the "fruit of our lips giving thanks to his name" (Hebrews 13:15). This means offering our sincere praise, worship, and confession of God's goodness, not just in words but in our lives. We "declare his works" by sharing our personal testimonies of His grace, mercy, and deliverance, proclaiming the Gospel message, and living lives that reflect His transforming power. This declaration is to be done "with rejoicing," reflecting the profound joy of our salvation in Christ and the ongoing work of the Holy Spirit in our lives. Thus, the verse calls us to a lifestyle of continuous, joyful gratitude and public witness to God's mighty acts.

CHRIST-CENTERED FULFILLMENT

Psalms 107:22 finds its ultimate and most profound fulfillment in Jesus Christ. The "sacrifices of thanksgiving" of the Old Covenant, though vital, were but shadows pointing to the perfect and singular sacrifice of Jesus, the Lamb of God who takes away the sin of the world. His death on the cross is the supreme act of divine deliverance, freeing humanity from the ultimate distress of sin and death (Romans 5:8). Our thanksgiving is therefore rooted not in temporary deliverances, but in the eternal salvation secured by His finished work (Colossians 2:13-14). We no longer offer animal sacrifices, for Christ is the one perfect sacrifice that makes us holy. Our "sacrifice of thanksgiving" now consists of offering our very lives as a living sacrifice (Romans 12:1), and continually offering the "sacrifice of praise" through our lips, acknowledging His name (Hebrews 13:15). Furthermore, the "works" we are called to "declare with rejoicing" are preeminently the redemptive works of God in Christ—His incarnation, sinless life, atoning death, glorious resurrection, and ascension. We are witnesses to these "wonderful works" (Acts 1:8), proclaiming the Gospel with joy, for our ultimate deliverance and hope are found in Him alone (Philippians 4:4).

Copy as

Commentary on Psalms 107 verses 17–22

Bodily sickness is another of the calamities of this life which gives us an opportunity of experiencing the goodness of God in recovering us, and of that the psalmist speaks in these verses, where we may observe,

I. That we, by our sins, bring sickness upon ourselves and then it is our duty to pray, Psa 107:17-19. 1. It is the sin of the soul that is the cause of sickness; we bring it upon ourselves both meritoriously and efficiently: Fools, because of their transgression, are thus afflicted; they are thus corrected for the sins they have committed and thus cured of their evil inclinations to sin. If we knew no sin, we should know no sickness; but the transgression of our life, and the iniquity of our heart, make it necessary. Sinners are fools; they wrong themselves, and all against their own interest, not only their spiritual, but their secular interest. They prejudice their bodily health by intemperance and endanger their lives by indulging their appetites. This their way is their folly, and they need the rod of correction to drive out the foolishness that is bound up in their hearts. 2. The weakness of the body is the effect of sickness, Psa 107:18. When people are sick their soul abhors all manner of meat; they not only have no desire to eat nor power to digest it, but they nauseate it, and their stomach is turned against it. And here they may read their sin in their punishment: those that doted most on the meat that perishes, when they come to be sick are sick of it, and the dainties they loved are loathed; what they took too much of now they can take nothing of, which commonly follows upon the overcharging of the heart with surfeiting and drunkenness. And when the appetite is gone the life is as good as gone: They draw near unto the gates of death; they are, in their own apprehension and in the apprehension of all about them, at the brink of the grave, as ready to be turned to destruction. 3. Then is a proper time for prayer: Then they cry unto the Lord, Psa 107:19. Is any sick? Let him pray; let him be prayed for. Prayer is a salve for every sore.

II. That it is by the power and mercy of God that we are recovered from sickness, and then it is our duty to be thankful. Compare with this Job 33:18, Job 33:28. 1. When those that are sick call upon God he returns them an answer of peace. They cry unto him and he saves them out of their distresses (Psa 107:19); he removes their griefs and prevents their fears. (1.) He does it easily: He sent his word and healed them, Psa 107:20. This may be applied to the miraculous cures which Christ wrought when he was upon earth, by a word's speaking; he said, Be clean, Be whole, and the work was done. It may also be applied to the spiritual cures which the Spirit of grace works in regeneration; he sends his word, and heals souls, convinces, converts, sanctifies them, and all by the word. In the common instances of recovery from sickness God in his providence does but speak, and it is done. (2.) He does it effectually: He delivereth them out of their destructions, that they shall neither be destroyed nor distressed with the fear of being so. Nothing is too hard for that God to do who kills and makes alive again, brings down to the grave and raises up, who turneth man almost to destruction, and yet saith, Return. 2. When those that have been sick are restored they must return to God an answer of praise (Psa 107:21, Psa 107:22): Let all men praise the Lord for his goodness, and let those, particularly, to whom God has thus granted a new life, spend it in his service; let them sacrifice with thanksgiving, not only bring a thank-offering to the altar, but a thankful heart to God. Thanksgivings are the best thank-offerings, and shall please the Lord better than an ox or bullock. And let them declare his works with rejoicing, to his honour and for the encouragement of others. The living, the living, they shall praise him.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–22. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 107
"And sacrifice the sacrifice of praise" [Psalm 107:22]. For now that He may be praised, the Lord is sweet, "and let them tell out His works with gladness." Not with weariness, not with sadness, not with anxiety, not with loathing, but "with gladness."
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.
Copy as

Continue studying Psalms 107:22 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.