Psalms 80:6

KJV

Thou makest us a strife unto our neighbours: and our enemies laugh among themselves.

KJV (with Strong's)

Thou makest {H7760}{H8799)} us a strife {H4066} unto our neighbours {H7934}: and our enemies {H341}{H8802)} laugh {H3932}{H8799)} among themselves.

Complete Jewish Bible

You make our neighbors fight over us, and our enemies mock us.

Berean Standard Bible

You make us contend with our neighbors; our enemies mock us.

American Standard Version

Thou makest us a strife unto our neighbors; And our enemies laugh among themselves.

Commentary

### 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](/psalms/80-3 "Psalm 80:3 - The Plea for Restoration"), 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](/psalms/80-1 "Psalm 80:1 - Hear Us, Shepherd of Israel")). 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](/psalms/80-8 "Psalm 80:8-13 - Israel as a Despoiled Vine")). 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](/psalms/80-2 "Psalm 80:2 - Stir Up Your Might")), 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](/psalms/44-9 "Psalm 44:9-16 - God's Apparent Rejection"). 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](/lamentations/2-15 "Lamentations 2:15-16 - Jerusalem's Mockery"). 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
* **Makest (Hebrew, _sûwm'_):** 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.
* **Strife (Hebrew, _mâdôwn'_):** 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.
* **Laugh (Hebrew, _lâʻag'_):** 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](/lamentations/1-7 "Lamentations 1:7 - Jerusalem's Mockery").

#### 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.

* [Deuteronomy 28:37](/deuteronomy/28-37 "A Byword Among Nations")
* [Psalm 44:13-16](/psalms/44-13 "We are a Reproach to Our Neighbors")
* [Nehemiah 2:19](/nehemiah/2-19 "Mockery from Sanballat and Tobiah")

### 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
* **In what ways might I, or the community I belong to, feel like a "strife unto our neighbours" in the current cultural or spiritual climate?**
* **How do I respond when I perceive God's hand in difficult circumstances, especially when it feels like judgment, withdrawal, or a lack of protection?**
* **What is the spiritual impact of mockery and derision from those outside the faith, and how can this verse help me process such experiences with faith and resilience?**
* **How does this psalm's fervent cry for restoration inform my own prayers and posture during times of personal or corporate distress and humiliation?**

### FAQ
**Why would God "make" His people a strife or allow them to be mocked? Is this just?**

Answer: 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](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses")) 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](/john/1-11 "John 1:11 - He Came to His Own")), became a sign to be spoken against ([Luke 2:34](/luke/2-34 "Luke 2:34 - Jesus, a Sign to be Spoken Against")), and was ultimately mocked, derided, and scorned by His enemies during His passion ([Matthew 27:29-31](/matthew/27-29 "Matthew 27:29-31 - The Soldiers Mock Jesus")). The laughter of Israel's adversaries at their weakness pales in comparison to the contempt heaped upon the [Lamb of God](/john/1-29 "John 1:29 - Jesus, 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](/isaiah/53-4 "Isaiah 53:4-5 - He Was Pierced for Our Transgressions")), 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](/1_peter/4-14 "1 Peter 4:14 - Blessed Are You When Insulted for Christ")), 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](/revelation/21-4 "Revelation 21:4 - No More Tears or Pain")).

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

Psalms 79:4

We are become a reproach to our neighbours, a scorn and derision to them that are round about us.

Psalms 44:13

Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.

Psalms 44:14

Thou makest us a byword among the heathen, a shaking of the head among the people.

Jeremiah 15:10

¶ Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole earth! I have neither lent on usury, nor men have lent to me on usury; [yet] every one of them doth curse me.

Jeremiah 48:27

For was not Israel a derision unto thee? was he found among thieves? for since thou spakest of him, thou skippedst for joy.

Isaiah 36:12

But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? [hath he] not [sent me] to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?

Isaiah 36:20

Who [are they] among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand?