TRV
“Lamenting God's Anger and People's Suffering”· Psalms 80:4–7
Translation
King James Version
Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
American Standard Version
Thou makest us a strife unto our neighbors; And our enemies laugh among themselves.
World English Bible Messianic
You make us a source of contention to our neighbors. Our enemies laugh among themselves.
Geneva Bible (1599)
Thou hast made vs a strife vnto our neighbours, and our enemies laugh at vs among themselues.
Young's Literal Translation
Thou makest us a strife to our neighbours, And our enemies mock at it.
In the KJVVerse 15,205 of 31,102 · 48.9%
Study This Verse
Commentary on Psalms 80 verses 1–7
1 ¶ To the chief Musician upon Shoshannimeduth, A Psalm of Asaph. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest between the cherubims, shine forth.
2 Before Ephraim and Benjamin and Manasseh stir up thy strength, and come and save us.
3 Turn us again, O God, and cause thy face to shine; and we shall be saved.
4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
5 Thou feedest them with the bread of tears; and givest them tears to drink in great measure.
6 Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.
7 Turn us again, O God of hosts, and cause thy face to shine; and we shall be saved.
The psalmist here, in the name of the church, applies to God by prayer, with reference to the present afflicted state of Israel.
I. He entreats God's favour for them (Psa 80:1, Psa 80:2); that is all in all to the sanctuary when it is desolate, and is to be sought in the first place. Observe, 1. How he eyes God in his address as the Shepherd of Israel, whom he had called the sheep of his pasture (Psa 79:13), under whose guidance and care Israel was, as the sheep are under the care and conduct of the shepherd. Christ is the great and good Shepherd, to whom we may in faith commit the custody of his sheep that were given to him. He leads Joseph like a flock, to the best pastures, and out of the way of danger; if Joseph follow him not as obsequiously as the sheep do the shepherd, it is his own fault. He dwells between the cherubim, where he is ready to receive petitions and to give directions. The mercy-seat was between the cherubim; and it is very comfortable in prayer to look up to God as sitting on a throne of grace, and that it is so to us is owning to the great propitiation, for the mercy-seat was the propitiatory. 2. What he expects and desires from God, that he would give ear to the cry of their miseries and of their prayers, that he would shine forth both in his own glory and in favour and kindness to his people, that he would show himself and smile on them, that he would sir up his strength, that he would excite it and exert it. It had seemed to slumber: "Lord, awaken it." His cause met with great opposition and the enemies threatened to overpower it: "Lord, put forth thy strength so much the more, and come for salvation to us; be to thy people a powerful help and a present help; Lord, do this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of all the tribes of Israel; let them see it to their satisfaction." Perhaps these three tribes are named because they were the tribes which formed that squadron of the camp of Israel that in their march through the wilderness followed next after the tabernacle; so that before them the ark of God's strength rose to scatter their enemies.
II. He complains of God's displeasure against them. God was angry, and he dreads that more than any thing, Psa 80:4. 1. It was great anger. He apprehended that God was angry against the prayer of his people, not only that he was angry notwithstanding their prayers, by which they hoped to turn away his wrath from them, but that he was angry with their prayers, though they were his own people that prayed. That God should be angry at the sins of his people and at the prayers of his enemies is not strange; but that he should be angry at the prayers of his people is strange indeed. He not only delayed to answer them (that he often does in love), but he was displeased at them. If he be really angry at the prayers of his people, we may be sure it is because they ask amiss, Jam 4:3. They pray, but they do not wrestle in prayer; their ends are not right, or there is some secret sin harboured and indulged in them; they do not lift up pure hands, or they lift them up with wrath and doubting. But perhaps it is only in their own apprehension; he seems angry with their prayers when really he is not; for thus he will try their patience and perseverance in prayer, as Christ tried the woman of Canaan when he said, It is not meet to take the children's bread and cast it to dogs. 2. It was anger that had continued a great while: "How long wilt thou be angry? We have still continued praying and yet are still under thy frowns." Now the tokens of God's displeasure which they had been long under were both their sorrow and shame. (1.) Their sorrow (Psa 80:5): Thou feedest them with the bread of tears; they eat their meat from day to day in tears; this is the vinegar in which they dipped their morsel, Psa 42:3. They had tears given them to drink, not now and then a taste of that bitter cup, but in great measure. Note, There are many that spend their time in sorrow who yet shall spend their eternity in joy. (2.) It was their shame, Psa 80:6. God, by frowning upon them, made them a strife unto their neighbours; each strove which should expose them most, and such a cheap and easy prey were they made to them that all the strife was who should have the stripping and plundering of them. Their enemies laughed among themselves to see the frights they were in, the straits they were reduced to, and the disappointments they met with. When God is displeased with his people we must expect to see them in tears and their enemies in triumph.
III. He prays earnestly for converting grace in order to their acceptance with God, and their salvation: Turn us again, O God! Psa 80:3. Turn us again, O God of hosts! (Psa 80:7) and then cause thy face to shine and we shall be saved. It is the burden of the song, for we have it again, Psa 80:19. They are conscious to themselves that they have gone astray from God and their duty, and have turned aside into sinful ways, and that it was this that provoked God to hide his face from them and to give them up into the hand of their enemies; and therefore they desire to begin their work at the right end: "Lord, turn us to thee in a way of repentance and reformation, and then, no doubt, thou wilt return to us in a way of mercy and deliverance." Observe, 1. No salvation but from God's favour: "Cause thy face to shine, let us have thy love and the light of thy countenance, and then we shall be saved." 2. No obtaining favour with God unless we be converted to him. We must turn again to God from the world and the flesh, and then he will cause his face to shine upon us. 3. No conversion to God but by his own grace; we must frame our doings to turn to him (Hos 5:4) and then pray earnestly for his grace, Turn thou me, and I shall be turned, pleading that gracious promise (Pro 1:23), Burn you at my reproof; behold, I will pour out my Spirit unto you. The prayer here is for a national conversion; in this method we must pray for national mercies, that what is amiss may be amended, and then our grievances would be soon redressed. National holiness would secure national happiness.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
"You have set us for a contradiction to our neighbours" [Psalm 80:6]. Evidently this did come to pass: for out of Asaph were chosen they that should go to the Gentiles and preach Christ, and should have it said to them, "Who is this proclaimer of new demons?" "You have set us for a contradiction to our neighbours." For they were preaching Him who was the subject of the contradiction. Whom did they preach? That after He was dead, Christ rose again. Who would hear this? Who would know this? It is a new thing. But signs did follow, and to an incredible thing miracles gave credibility. He was contradicted, but the contradictor was conquered, and from being a contradictor was made a believer. There, however, was a great flame: there the martyrs fed with the bread of tears, and given to drink in tears, but in measure, not more than they are able to bear; in order that after the measure of tears there should follow a crown of joys. "And our enemies have sneered at us." And where are they that sneered? For a long while it was said, Who are they that worship the Dead One, that adore the Crucified? For a long while so it was said. Where is the nose of them that sneered? Now do not they that censure flee into caves, that they may not be seen?
SERMON 108:4
We have said this, brothers, so that you may know that in the Old Testament God’s justice orders a year’s punishment to make up for the sin of one day. In other words, the people were tormented in the desert for forty years because of the defection of forty days. What will happen to us if, after receiving the grace of Christ who redeemed us with his own blood, we still take pleasure in committing not only slight sins but perhaps even criminal offenses? Therefore, as I have frequently advised, if a person knows he has committed some serious sin, he should have recourse to the remedies of repentance while there is still time and it is within his power to do so. Indeed, conversion in the present life and penance that is fruitfully performed bring a swift cure to wounds of this kind, for repentance not only heals a past wound but also guards the soul against further injury through sin. Now I will add something more. For example, if I am a sinner will I suffer the same punishment if I have offended just once, as I will if I sin twice or a third time and even more frequently? Not at all. The amount of punishment is to be measured according to the manner, number and measure of sin, for God will give us “the bread of tears and tears to drink,” but “with ample measure.” Every person will then reap the things he sought in this life by sinning more or less.
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 80:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Psalms 80:6, "Thou makest us a strife unto our neighbours: and our enemies laugh among themselves," encapsulates the profound anguish and humiliation of God's people during a period of national distress. This poignant communal lament reveals a time when Israel, experiencing the perceived withdrawal of divine favor, has become an object of contention and scorn among surrounding nations, vividly portraying their deep shame and vulnerability in the face of apparent divine abandonment.
Context
Literary Context
Psalm 80 is a fervent communal lament, attributed to Asaph, a prominent Levitical musician and seer. It is powerfully characterized by a recurring threefold refrain: "Restore us, O God; let your face shine, that we may be saved!" This earnest plea is found in Psalm 80:3, and repeated with slight variations in verses 7 and 19. The psalm opens with an impassioned appeal for God, portrayed as the Shepherd of Israel, to "give ear" and "shine forth" from His throne upon the cherubim (Psalm 80:1). A central and vivid metaphor running through the psalm is that of Israel as a vine, brought out of Egypt and carefully planted in the land, which God has now allowed to be ravaged and laid waste (Psalm 80:8-13). Within this overarching framework of national calamity and perceived divine judgment, verse 6 articulates a deeply painful consequence: the people, once cherished and protected, are now a source of conflict and derision to their adversaries, underscoring the profound depth of their shame and sorrow.
Historical & Cultural Context
The precise historical backdrop for Psalm 80 is subject to scholarly debate, but it most plausibly reflects a period of severe national crisis for Israel, such as the devastating Assyrian invasions of the Northern Kingdom (Ephraim, Benjamin, and Manasseh are specifically invoked in Psalm 80:2), or the subsequent Babylonian exile. In the ancient Near East, a nation's prosperity, military success, and overall security were inextricably linked to the favor of its deity. When a nation suffered defeat, humiliation, or territorial loss, it was widely interpreted by both its own people and surrounding nations as a clear sign that their god had withdrawn support, was displeased, or was actively punishing them. For Israel, this was not merely a military or political setback but a profound theological crisis, as their unique covenant relationship with Yahweh was seemingly at stake. To be "a strife unto our neighbours" and an object of their laughter meant a complete and devastating reversal of their divinely promised status as a blessed, protected, and formidable people, bringing immense shame, questioning of God's faithfulness, and a crisis of identity.
Key Themes
This verse contributes significantly to several overarching themes within Psalm 80 and the broader Psalter. Firstly, it powerfully highlights the theme of Divine Sovereignty and Judgment, as the psalmist directly attributes their dire predicament to God's action ("Thou makest us"). This is not necessarily an accusation of injustice but a profound acknowledgment of God's ultimate control over their circumstances, implying that their suffering is a consequence of divine allowance or orchestration, perhaps due to their sin, a common motif in laments like Psalm 44:9-16. Secondly, it vividly portrays National Humiliation and Suffering, emphasizing the deep shame, pain, and loss of honor experienced by God's people when they are mocked and despised by their enemies, a sentiment powerfully echoed in Lamentations 2:15-16. Finally, this lament serves as a desperate cry for The Need for Restoration, expressing an intense yearning for God to intervene, turn His face towards them again, and reverse their fortunes, transforming their shame into salvation. This fervent plea for divine intervention and renewal is central to the entire psalm's theological message.
Exposition and Analysis
Key Word Analysis
The Hebrew verb שׂוּם (sûwm) is a primitive root with a vast semantic range, meaning "to put," "to set," "to place," or "to appoint." In this context, "Thou makest us" signifies God's active agency or deliberate allowance in bringing about Israel's current state. It implies a divine decree or orchestration, rather than a mere passive observation. The psalmist attributes Israel's condition as a source of contention and mockery directly to God, acknowledging His sovereign hand even in their suffering and humiliation.
The Hebrew noun מָדוֹן (mâdôwn) denotes a contest, quarrel, dispute, or contention. Here, it signifies that Israel has become an object over which others dispute, a source of conflict, or perhaps a constant cause for disagreement and trouble with surrounding peoples. It implies a state of perpetual antagonism and instability, where their very existence or weakened condition incites conflict and derision from those around them. This "strife" is not self-initiated but is something God is perceived to have "made" them, indicating a divinely ordained state of vulnerability and contention.
The Hebrew verb לָעַג (lâʻag) carries a strong connotation of mocking, scoffing, deriding, or ridiculing. This is not a joyful or lighthearted laughter, but a scornful, contemptuous one, often implying contemptuous imitation or unintelligible speech (stammering). It signifies that Israel's adversaries find satisfaction, amusement, and triumph in their weakened, vulnerable, and humiliated state. This mockery deepens the pain and shame of the afflicted, as it implies a complete lack of respect and a celebration of their downfall, as seen in the taunts against Jerusalem in Lamentations 1:7.
Verse Breakdown
"Thou makest us a strife unto our neighbours"
This clause directly attributes Israel's painful predicament to God's action. The psalmist perceives God as the active agent behind their current state of contention and conflict with surrounding nations. This is a bold theological statement, acknowledging divine sovereignty even in suffering. It implies that their humiliation is not merely a random misfortune but a consequence permitted or even orchestrated by God, perhaps as a form of judgment for their disobedience, leading to their being an object of dispute or conflict for those around them. The "neighbours" are those immediately surrounding Israel, often their traditional adversaries.
"and our enemies laugh among themselves"
This second clause describes the painful consequence and ultimate humiliation of being made a "strife." The enemies' laughter is not one of joy or amusement, but of scorn, derision, and triumph over Israel's weakened state. It signifies a complete reversal of fortunes, where God's chosen people, once formidable and blessed, are now an object of contempt and mockery, underscoring the depth of their national shame and the perceived withdrawal of divine favor. The phrase "among themselves" emphasizes the shared, collective nature of this derision, amplifying its impact.
Literary Devices
Psalm 80:6 powerfully employs several literary devices to convey its message of profound distress and humiliation. The most prominent is Lament, as the entire psalm is structured as a communal cry of pain and petition to God, articulating a collective experience of suffering. The direct address "Thou makest us" utilizes Anthropomorphism, attributing human-like action (making/causing) to God, thereby emphasizing His perceived agency and ultimate sovereignty over their suffering. The phrase "our enemies laugh among themselves" employs vivid Imagery of scorn and derision, painting a clear and visceral picture of Israel's humiliation. Furthermore, this laughter, while literal, functions as a potent form of Symbolism, representing the complete triumph and contempt of their adversaries, and the deep shame experienced by the afflicted. The verse's concise yet impactful phrasing also demonstrates Conciseness and Directness, cutting straight to the heart of their suffering without embellishment, enhancing its emotional weight.
Theological and Thematic Connections
Psalms 80:6 profoundly articulates the theological tension between God's covenant faithfulness and the perplexing reality of His people's suffering and humiliation. It reveals a biblical understanding that even national calamity can be seen as divinely ordained or permitted, a consequence of sin, yet it simultaneously serves as a catalyst for a desperate cry for restoration. This verse underscores the deep shame associated with national defeat in the ancient world, where the mockery of enemies was not merely an insult but a perceived indictment of the nation's God and a questioning of His power or faithfulness. It connects to the broader biblical theme of God's people enduring periods of trial and opposition, often as a result of their unfaithfulness, yet always with the underlying hope of divine intervention and restoration based on God's enduring covenant promises.
Reflection and Application
Psalms 80:6 offers a profound lens through which to view seasons of collective or personal distress. It acknowledges that even for those who are God's chosen, there can be periods where it feels as though God has "made us a strife," allowing us to become objects of contention or ridicule in the world. This experience, while deeply painful, invites profound introspection: Is there unfaithfulness, disobedience, or a departure from God's ways that has led to this vulnerability? Or is this suffering part of a larger divine purpose, perhaps to refine us, humble us, or to demonstrate God's ultimate power and redemptive grace in our weakness? When facing scorn or derision for our faith, this verse reminds us that such opposition is not new; it was the painful experience of God's people in ancient times and continues to be a reality for believers who stand for truth in a hostile world. It calls us to lament honestly before God, to acknowledge His sovereignty even in our trials, and to cling to the hope that He hears the cries of His people and is able to restore. Our response, like the psalmist's, should be a fervent turning to God, trusting in His restorative grace to turn our shame into salvation and our sorrow into joy.
Questions for Reflection
FAQ
Why would God "make" His people a strife or allow them to be mocked? Is this just?
The language "Thou makest us a strife" reflects a theological perspective common in the Old Testament, where God is seen as sovereign over all events, including national suffering and defeat. It's not necessarily an accusation of injustice, but an acknowledgment of divine agency. From a biblical viewpoint, such suffering was often understood as a consequence of Israel's covenant unfaithfulness and disobedience. The covenant established at Sinai (e.g., Deuteronomy 28) clearly outlined blessings for obedience and curses for disobedience, including becoming a "byword" and "reproach" among nations. God, in His justice and faithfulness to His covenant, would allow these curses to fall upon His people when they strayed. The mockery of enemies was a bitter fruit of this spiritual decline and a sign that God's protective hand had seemingly been withdrawn. However, even in judgment, God's ultimate purpose was often redemptive—to humble His people, call them to repentance, and ultimately restore them, demonstrating His faithfulness even through corrective discipline. The psalmist's lament itself is an act of faith, believing that God can and will turn their situation around.
Christ-Centered Fulfillment
Psalms 80:6, with its poignant depiction of God's people made a "strife" and mocked by their enemies, finds its ultimate and most profound fulfillment in the person of Jesus Christ. Israel's corporate experience of humiliation and rejection foreshadows the suffering of the true Israelite, the Son of God himself. Jesus was truly "made a strife" and an object of contention, not by His own sin, but by the sin of humanity. He was rejected by His own people (John 1:11), became a sign to be spoken against (Luke 2:34), and was ultimately mocked, derided, and scorned by His enemies during His passion (Matthew 27:29-31). The laughter of Israel's adversaries at their weakness pales in comparison to the contempt heaped upon the Lamb of God as He hung on the cross, seemingly defeated and abandoned. Yet, it was through this very suffering and humiliation, which God "made" Him endure for our sake (Isaiah 53:4-5), that Christ achieved ultimate victory. His resurrection transformed the mockery into triumph, offering true restoration not just for Israel, but for all who believe. Believers, as part of Christ's body, may also experience being a "strife" or mocked for His name's sake (1 Peter 4:14), but their ultimate hope is rooted in the Christ who conquered shame and death, promising a future where all tears will be wiped away and there will be no more sorrow or crying (Revelation 21:4).