TRV
Translation
King James Version
Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
Complete Jewish Bible
You make us an object for our neighbors to mock, one of scorn and derision to those around us.
Berean Standard Bible
You have made us a reproach to our neighbors, a mockery and derision to those around us.
American Standard Version
Thou makest us a reproach to our neighbors, A scoffing and a derision to them that are round about us.
World English Bible Messianic
You make us a reproach to our neighbors, a scoffing and a derision to those who are around us.
Geneva Bible (1599)
Thou makest vs a reproche to our neighbours, a iest and a laughing stocke to them that are round about vs.
Young's Literal Translation
Thou makest us a reproach to our neighbours, A scorn and a reproach to our surrounders.
In the KJVVerse 14,585 of 31,102
Study This Verse
Commentary on Psalms 44 verses 9–16
9 ¶ But thou hast cast off, and put us to shame; and goest not forth with our armies.
10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen.
12 Thou sellest thy people for nought, and dost not increase thy wealth by their price.
13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
14 Thou makest us a byword among the heathen, a shaking of the head among the people.
15 My confusion is continually before me, and the shame of my face hath covered me,
16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
The people of God here complain to him of the low and afflicted condition that they were now in, under the prevailing power of their enemies and oppressors, which was the more grievous to them because they were now trampled upon, who had always been used, in their struggles with their neighbours, to win the day and get the upper hand, and because those were now their oppressors whom they had many a time triumphed over and made tributaries, and especially because they had boasted in their God with great assurance that he would still protect and prosper them, which made the distress they were in, and the disgrace they were under, the more shameful. Let us see what the complaint is.
I. That they wanted the usual tokens of God's favour to them and presence with them (Psa 44:9): "Thou hast cast off; thou seemest to have cast us off and our cause, and to have cast off thy wonted care of us and concern for us, and so hast put us to shame, for we boasted of the constancy and perpetuity of thy favour. Our armies go forth as usual, but they are put to flight; we gain no ground, but lose what we have gained, for thou goest not forth with them, for, if thou didst, which way soever they turned they would prosper; but it is quite contrary." Note, God's people, when they are cast down, are tempted to think themselves cast off and forsaken of God; but it is a mistake. Hath God cast away his people? God forbid, Rom 11:1.
II. That they were put to the worst before their enemies in the field of battle (Psa 44:10): Thou makest us to turn back from the enemy, as Joshua complained when they met with a repulse at Ai (Jos 7:8): "We are dispirited, and have lost the ancient valour of Israelites; we flee, we fall, before those that used to flee and fall before us; and then those that hate us have the plunder of our camp and of our country; they spoil for themselves, and reckon all their own that they can lay their hands on. Attempts to shake off the Babylonish yoke have been ineffectual, and we have rather lost ground by them."
III. That they were doomed to the sword and to captivity (Psa 44:11): "Thou hast given us like sheep appointed for meat. They make no more scruple of killing an Israelite than of killing a sheep; nay, like the butcher, they make a trade of it, they take a pleasure in it as a hungry man in his meat; and we are led with as much ease, and as little resistance, as a lamb to the slaughter; many are slain, and the rest scattered among the heathen, continually insulted by their malice or in danger of being infected by their iniquities." They looked upon themselves as bought and sold, and charged it upon God, Thou sellest thy people, when they should have charged it upon their own sin. For your iniquities have you sold yourselves, Isa 50:1. However, thus far was right that they looked above the instruments of their trouble and kept their eye upon God, as well knowing that their worst enemies had no power against them but what was given them from above; they own it was God that delivered them into the hand of the ungodly, as that which is sold is delivered to the buyer. Thou sellest them for nought, and dost not increase in their price (so it may be read); "thou dost not sell them by auction, to those that will bid most for them, but in haste, to those that will bid first for them; any one shall have them that will." Or, as we read it, Thou dost not increase thy wealth by their price, intimating that they could have suffered this contentedly if they had been sure that it would redound to the glory of God and that his interest might be some way served by their sufferings; but it was quite contrary: Israel's disgrace turned to God's dishonour, so that he was so far from being a gainer in his glory by the sale of them that it should seem he was greatly a loser by it; see Isa 52:5; Eze 36:20.
IV. That they were loaded with contempt, and all possible ignominy was put upon them. In this also they acknowledge God: "Thou makest us a reproach; thou bringest those calamities upon us which occasion the reproach, and thou permittest their virulent tongues to smite us." They complain, 1. That they were ridiculed and bantered, and were looked upon as the most contemptible people under the sun; their troubles were turned to their reproach, and upon the account of them they were derided. 2. That their neighbours, those about them, from whom they could not withdraw, were most abusive to them, Psa 44:13. 3. That the heathen, the people that were strangers to the commonwealth of Israel and aliens to the covenants of promise, made them a by-word, and shook the head at them, as triumphing in their fall, Psa 44:14. 4. That the reproach was constant and incessant (Psa 44:15): My confusion is continually before me. The church in general, the psalmist in particular, were continually teased and vexed with the insults of the enemy. Concerning those that are going down every one cries, "Down with them." 5. That it was very grievous, and in a manner overwhelmed him: The shame of my face has covered me. He blushed for sin, or rather for the dishonour done to God, and then it was a holy blushing. 6. That it reflected upon God himself; the reproach which the enemy and the avenger cast upon them was downright blasphemy against God, Psa 44:16, and Kg2 19:3. There was therefore strong reason to believe that God would appear for them. As there is no trouble more grievous to a generous and ingenuous mind than reproach and calumny, so there is none more grievous to a holy gracious soul than blasphemy and dishonour done to God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–16. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 44
"You made us a reproach to our neighbours; a scorn and a derision to them that are round about us" [Psalm 44:13].
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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SUMMARY
Psalms 44:13 articulates a profound lament from the community of Israel, expressing deep national humiliation and disgrace. The psalmist attributes their current state of being a "reproach," "scorn," and "derision" to their neighbors directly to God. This verse encapsulates the anguish of a people grappling with the paradox of a faithful covenant community suffering public shame and contempt, despite their perceived innocence and adherence to God's ways, challenging conventional understandings of divine justice and national identity.
CONTEXT
Literary Context: Psalm 44 is a communal lament, distinctive in its bold assertion of the nation's faithfulness amidst profound suffering. Unlike many psalms of lament that begin with a confession of sin, this psalm declares, "All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant" Psalms 44:17. The psalm opens by recalling God's mighty acts of deliverance in the past, specifically how He established Israel in the land not by their own strength but by His divine hand Psalms 44:1-3. This glorious historical precedent stands in stark contrast to their present reality of military defeat, retreat, and public shame, vividly described in Psalms 44:9-16. Verse 13, therefore, serves as a bitter and central complaint within this section, articulating the depth of their perceived abandonment and the public mockery they endure, setting the stage for the desperate plea for God's intervention that concludes the psalm Psalms 44:23-26.
Historical & Cultural Context: The precise historical setting for Psalm 44 remains a subject of scholarly debate, with various suggestions ranging from the Assyrian or Babylonian exiles to the Maccabean period, or even a general lament applicable to multiple periods of national distress. Regardless of the specific event, the cultural context of ancient Israel placed immense value on honor and shame. National identity was inextricably linked to God's glory and His covenant faithfulness. To be a "reproach," "scorn," and "derision" to surrounding nations was not merely a military defeat but a profound theological crisis. It implied that Yahweh, Israel's God, was either powerless to protect His people or had abandoned them, which would have been a devastating blow to their self-understanding and their witness to other nations. The "neighbours" and "them that are round about us" would have been the very peoples from whom Israel was meant to be distinct and superior by virtue of their divine election and covenant with God. Their mockery would have been a direct assault on Israel's unique status as God's chosen people.
Key Themes: Psalms 44:13 contributes significantly to several overarching themes within the psalm and broader biblical theology. Firstly, it highlights the theme of Divine Sovereignty and Perceived Abandonment. The direct address "Thou makest us" underscores the psalmist's conviction that God is ultimately in control, even of their suffering, leading to the profound theological question of why a faithful God would allow His people to be so utterly disgraced. This deep questioning reflects a crisis of faith and understanding, common in times of severe national or personal adversity. Secondly, it vividly portrays Profound Humiliation and Disgrace, emphasizing the complete loss of honor and dignity, not just military defeat but public ridicule and contempt. This echoes similar laments found in passages like Psalm 79:4 and Lamentations 2:15. Lastly, the verse, along with the rest of Psalm 44, grapples with the enduring Problem of Suffering for the Righteous. It challenges the simplistic notion that suffering is always a direct result of sin, compelling readers to consider God's mysterious ways and the greater purposes He might be working out, especially when a community asserts its innocence and covenant faithfulness.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 44:13 effectively employs several literary devices to convey its powerful message of national anguish. The most prominent is Synonymous Parallelism, where "a reproach to our neighbours" is echoed and intensified by "a scorn and a derision to them that are round about us." The second half of the verse does not merely repeat the first but builds upon it, using stronger terms ("scorn," "derision") to deepen the sense of humiliation and public ridicule. This parallelism emphasizes the pervasive and multifaceted nature of their disgrace. Furthermore, the direct address "Thou makest us" is a form of Anthropomorphism, attributing human-like action (making someone a reproach) to God, highlighting the psalmist's perception of divine agency in their suffering. The language itself is rich in Imagery of public shame and mockery, painting a vivid picture of a people exposed and ridiculed, a stark contrast to the glorious identity they believed they held as God's chosen nation. The use of strong, emotionally charged words like "reproach," "scorn," and "derision" also contributes to the psalm's Pathos, evoking sympathy and understanding for the suffering community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 44:13 serves as a profound theological statement on the problem of innocent suffering and the perplexing ways of divine providence. It challenges the simplistic Deuteronomic theology that directly links prosperity to obedience and suffering to sin. Here, a community asserting its faithfulness grapples with God's apparent abandonment, forcing a deeper consideration of God's mysterious purposes. This lament validates the human experience of questioning God in the midst of unmerited hardship, acknowledging the tension between divine sovereignty and the reality of suffering. It highlights that God's people are not immune to public shame or the contempt of the world, a reality that often tests the very foundations of faith and identity, compelling believers to seek God's face even when His actions are incomprehensible.
REFLECTION AND APPLICATION
Psalms 44:13 offers a powerful and deeply empathetic voice for those who feel abandoned, publicly shamed, or unjustly afflicted, even when they believe they are walking faithfully with God. It validates the raw, honest expression of lament, demonstrating that it is not only permissible but biblical to cry out to God with confusion, pain, and even accusation when circumstances defy our understanding of His character and promises. This verse reminds us that suffering is not always a direct consequence of personal sin; believers may face hardship, ridicule, or persecution simply for their faith, or as part of God's larger, often incomprehensible, plan. In moments when we feel exposed to the world's scorn, this psalm encourages us to hold fast to our identity in God, even as we wrestle with the apparent contradiction of our circumstances. It teaches us to persist in prayer and hope in God's eventual vindication and deliverance, trusting that even when we are a "reproach" in the eyes of the world, we remain precious in the sight of our sovereign God, whose ultimate purposes transcend our immediate pain.
Questions for Reflection
FAQ
Why does the psalmist say "Thou makest us" a reproach? Is God truly responsible for their suffering?
Answer: The phrase "Thou makest us" reflects the psalmist's deep theological conviction that God is ultimately sovereign over all circumstances, including their suffering. It's an expression of intense anguish and a direct challenge to God, rather than a definitive theological statement on divine causality. In the ancient Near East, calamities were often attributed to the gods, and Israel understood their God as uniquely powerful. The psalmist is not necessarily accusing God of malice, but rather wrestling with the paradox of a covenant-keeping God allowing His faithful people to endure such profound humiliation. It's a cry of bewildered faith, demanding an explanation from the one they believe has the power to intervene. This direct address highlights the psalmist's belief that their suffering is not random but somehow permitted, or even orchestrated, by God, prompting a desperate plea for Him to reverse their fortunes, as seen in the concluding verses of Psalm 44.
CHRIST-CENTERED FULFILLMENT
Psalms 44:13, with its raw depiction of undeserved reproach and derision, finds its ultimate and most profound fulfillment in the person of Jesus Christ. He, the perfectly righteous one, was truly "made a reproach" for humanity's sake. The prophet Isaiah foreshadowed this when he spoke of the Suffering Servant, "despised and rejected by men, a man of sorrows, acquainted with grief" Isaiah 53:3. Jesus endured the scorn and derision of His neighbors, His own people, and the Roman authorities, being mocked, spat upon, and crucified as a public spectacle of shame Matthew 27:27-31. He willingly bore the ultimate reproach, not for His own sin, but for the sins of the world, becoming sin for us so that in Him we might become the righteousness of God 2 Corinthians 5:21. The author of Hebrews reminds us that Jesus "endured the cross, despising the shame" Hebrews 12:2. The church, as the body of Christ, also experiences this "reproach" for His name's sake, being called to share in His sufferings 1 Peter 4:14-16; Philippians 3:10, yet with the assurance that ultimate vindication and glory await those who faithfully endure Romans 8:17.