Psalm 107:2
Let the redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;
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(2) Redeemed of the Lord.—See for this grand expression, for which so high a destiny was prepared, Isaiah 62:12; and comp. Isaiah 63:4; Isaiah 35:9.

107:1-9 In these verses there is reference to the deliverance from Egypt, and perhaps that from Babylon: but the circumstances of travellers in those countries are also noted. It is scarcely possible to conceive the horrors suffered by the hapless traveller, when crossing the trackless sands, exposed to the burning rays of the sum. The words describe their case whom the Lord has redeemed from the bondage of Satan; who pass through the world as a dangerous and dreary wilderness, often ready to faint through troubles, fears, and temptations. Those who hunger and thirst after righteousness, after God, and communion with him, shall be filled with the goodness of his house, both in grace and glory.Let the redeemed of the Lord say so - They are especially qualified to say so; they have special occasion to say so; they can and will appreciate this trait in his character. The word rendered "redeemed" here - from גאל gā'al - means "delivered, rescued," without reference to any price paid for the deliverance. It refers here not to a ransom from "sin," but to deliverance from "danger." The probable allusion is to the deliverance from the captivity in Babylon. Compare the notes at Isaiah 43:3.

Whom he hath redeemed from the hand of the enemy - the power of the enemy. That is, He has saved them from their enemies, and has not suffered them to be destroyed by them. What is here said is true in the most eminent sense of those who are redeemed by the blood of the Son of God, and who are made heirs of salvation. Every consideration makes it proper that they should praise the Lord. Of all on earth, they have most occasion for such praise; of all among people, it may be presumed that they will be best qualified to appreciate the goodness of the Lord.

2. redeemed of the Lord—(compare Isa 35:9, 10).

say—that is, that His mercy, &c.

hand of—or, "power of enemy."

The redeemed of the Lord; all they whom God hath redeemed, as it is expressed in the next clause, or delivered from all the following calamities.

Say so, to wit, that the Lord is good, &c., as it is Psalm 107:1.

Of the enemy; of such as had taken them captives, either in battle, or in their travels, to which they were led by their own inclinations, or by their necessary occasions.

Let the redeemed of the Lord say so,.... That the Lord is good, and his mercy everlasting; since their redemption is a proof of his goodness, and an instance of his mercy; this is not to be understood of the Israelites redeemed from Egyptian bondage, or from the Babylonish captivity, though they had abundant reason to say as above; but rather of all such who are delivered from any sort of slavery, bondage, and confinement; whether from the power of a disease, or from a prison, or from wicked and unreasonable men; and from captivity in an enemy's country, where they have been used very severely; and as the providence of God is concerned in all such deliverances, thanks should be given him: it seems best to understand it of those who are spiritually redeemed by Christ, this phrase being frequently used of such, Isaiah 35:10, who may be said to be so, since Christ is the author of their redemption; they are redeemed, not by themselves, nor by any creature, but by the Lord; who being their God, and near kinsman, had a right to redeem them, and, being God, was able to do it, and who has effected it by his precious blood; so that he has a right unto them and a property in them, which this phrase also suggests; and for all which they have great reason to praise the Lord and his goodness, and sing the new song of redeeming love. Whom he hath redeemed from the hand of the enemy from all their sins which war against their souls; from Satan their implacable adversary, who is stronger than they; from the law, which curses and threatens them with damnation and death; from death itself, the last enemy, and indeed from the hand of all their enemies, be they who they may. Let the {b} redeemed of the LORD say so, whom he hath redeemed from the hand of the enemy;

(b) As was true in the Jews, so there is not one of God's elect who does not feel his help in their necessity.

Verse 2. - Let the redeemed of the Lord say so. "The redeemed of the Lord" in this place are those whom the Lord has just delivered out of exile and captivity (comp. Isaiah 44:22-24; Isaiah 51:11; Jeremiah 31:11; Zechariah 10:8, etc.). The writer calls on them to give voice to the thanksgiving of ver. 1. Whom he hath redeemed from the hand of the enemy; i.e. of Babylon. Psalm 107:2The introit, with the call upon them to grateful praise, is addressed to the returned exiles. The Psalm carries the marks of its deutero-Isaianic character on the very front of it, viz.: "the redeemed of Jahve," taken from Isaiah 62:12, cf. Psalm 63:4; Psalm 35:9.; קבּץ as in Isaiah 56:8, and frequently; "from the north and from the sea," as in Isaiah 49:12 : "the sea" (ים) here (as perhaps there also), side by side with east, west, and north, is the south, or rather (since ים is an established usus loquendi for the west) the south-west, viz., the southern portion of the Mediterranean washing the shores of Egypt. With this the poet associates the thought of the exiles of Egypt, as with וּממּערב the exiles of the islands, i.e., of Asia Minor and Europe; he is therefore writing at a period in which the Jewish state newly founded by the release of the Babylonian exiles had induced the scattered fellow-countrymen in all countries to return home. Calling upon the redeemed ones to give thanks to God the Redeemer in order that the work of the restoration of Israel may be gloriously perfected amidst the thanksgiving of the redeemed ones, he forthwith formulates the thanksgiving by putting the language of thanksgiving of the ancient liturgy (Jeremiah 33:11) into their mouth. The nation, now again established upon the soil of the fatherland, has, until it had acquired this again, seen destruction in every form in a strange land, and can tell of the most manifold divine deliverances. The call to sacrifice the sacrifices of thanksgiving is expanded accordingly into several pictures portraying the dangers of the strange land, which are not so much allegorical, personifying the Exile, as rather exemplificative.
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