You make us contend with our neighbors; our enemies mock us. You make us contend with our neighborsThis phrase begins with the acknowledgment of God's sovereignty in the affairs of nations and individuals. The Hebrew root for "contend" is "רִיב" (riv), which often implies a legal dispute or a struggle. In the historical context of ancient Israel, this contention with neighbors could refer to the frequent conflicts with surrounding nations such as the Philistines, Moabites, or Edomites. These struggles were not merely political but were seen as spiritual battles, where Israel's faithfulness to God was tested. Theologically, this phrase can inspire believers to recognize that God allows challenges with others to refine and strengthen their faith, urging them to rely on Him for deliverance and justice. our enemies mock us
The word "mock" comes from the Hebrew "לָעַג" (la'ag), which conveys scorn or derision. Historically, Israel faced mockery from its enemies during times of defeat or exile, such as when the Babylonians taunted them during the destruction of Jerusalem. This mockery was not just an attack on the people but on their God, questioning His power and presence. In a broader scriptural context, this reflects the ongoing spiritual warfare where the faithful are often ridiculed for their beliefs. For contemporary believers, this phrase serves as a reminder that while the world may mock their faith, God remains their ultimate vindicator. It encourages Christians to stand firm in their convictions, trusting that God will ultimately silence the mockery of His enemies. Persons / Places / Events 1. AsaphThe author of Psalm 80, Asaph was a prominent Levite singer and seer in David's court, known for his role in leading worship and composing psalms. 2. IsraelThe nation of Israel is the primary subject of this psalm, experiencing distress and seeking God's restoration and favor. 3. NeighborsRefers to the surrounding nations that were often in conflict with Israel, such as the Philistines, Moabites, and Edomites. 4. EnemiesThese are the adversaries of Israel who take advantage of their weakened state to mock and oppress them. 5. GodThe psalmist addresses God, acknowledging His sovereignty even in times of hardship and seeking His intervention. Teaching Points Understanding Divine SovereigntyRecognize that God allows challenges and opposition for His purposes, even when we do not fully understand them. Responding to MockeryLearn to respond to mockery and opposition with faith and prayer, seeking God's strength and vindication. Community LamentEmbrace the practice of communal lament as a way to bring collective struggles before God, fostering unity and shared hope. Trusting in God's TimingTrust that God's timing for deliverance and restoration is perfect, even when it seems delayed from our perspective. Intercessory PrayerEngage in intercessory prayer for the community and nation, asking God to turn His face towards us and bring healing. Bible Study Questions 1. How does understanding the historical context of Israel's neighbors and enemies enhance our comprehension of Psalm 80:6? 2. In what ways can we relate the mockery faced by Israel to the challenges faced by Christians today? 3. How can the practice of communal lament, as seen in Psalm 80, be applied in our church or community settings? 4. What other biblical examples illustrate God's sovereignty in allowing His people to face opposition, and how did they respond? 5. How can we cultivate a deeper trust in God's timing and purposes when facing personal or communal trials? Connections to Other Scriptures Psalm 44Similar themes of communal lament and questioning God's apparent absence during times of national distress. Lamentations 2Describes the suffering and mockery faced by Jerusalem, echoing the sentiments of being scorned by enemies. Isaiah 64A plea for God to intervene and restore His people, paralleling the cry for divine help in Psalm 80. Nehemiah 4The rebuilding of Jerusalem amidst mockery and opposition, illustrating perseverance in the face of derision. People Asaph, Benjamin, Joseph, Manasseh, PsalmistPlaces JerusalemTopics Cause, Contention, Enemies, Hast, Haters, Laugh, Laughing, Makest, Mock, Neighbors, Neighbours, Object, Please, Scorn, Source, Strife, Themselves, WarDictionary of Bible Themes Psalm 80:6 8782 mockery Psalm 80:1-19 8149 revival, nature of Psalm 80:4-6 5821 criticism, among believers
8615 prayer, doubts Psalm 80:4-7 8610 prayer, asking God Library One Antidote for Many Ills
This morning's sermon, then will be especially addressed to my own church, on the absolute necessity of true religion in our midst, and of revival from all apathy and indifference. We may ask of God multitudes of other things, but amongst them all, let this be our chief prayer: "Lord, revive us; Lord, revive us!" We have uttered it in song; let me stir up your pure minds, by way of remembrance, to utter it in your secret prayers, and make it the daily aspiration of your souls. I feel, beloved, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859Dishonest Tenants
'And He began to speak unto them by parables. A certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2. And at the season he sent to the husbandmen a servant, that he might receive from the husbandmen of the fruit of the vineyard. 3. And they caught him, and beat him, and sent him away empty. 4. And again he sent unto them another servant; and at him they cast stones, and wounded …
Alexander Maclaren—Expositions of Holy Scripture The Blessing of God.
NUMB. VI. 22-27. We have already seen the grace of GOD making provision that His people, who had lost the privilege of priestly service, might draw near to Him by Nazarite separation and consecration. And not as the offence was the free gift: those who had forfeited the privilege of priestly service were the males only, but women and even children might be Nazarites; whosoever desired was free to come, and thus draw near to GOD. We now come to the concluding verses of Numb. vi, and see in them one …
James Hudson Taylor—Separation and Service Period iii. The Critical Period: A. D. 140 to A. D. 200
The interval between the close of the post-apostolic age and the end of the second century, or from about 140 to 200, may be called the Critical Period of Ancient Christianity. In this period there grew up conceptions of Christianity which were felt by the Church, as a whole, to be fundamentally opposed to its essential spirit and to constitute a serious menace to the Christian faith as it had been commonly received. These conceptions, which grew up both alongside of, and within the Church, have …
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History The Wicked Husbandmen.
"Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto …
William Arnot—The Parables of Our Lord Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to …
J. W. McGarvey—The Four-Fold Gospel Homiletical.
Twenty-four homilies on miscellaneous subjects, published under St. Basil's name, are generally accepted as genuine. They are conveniently classified as (i) Dogmatic and Exegetic, (ii) Moral, and (iii) Panegyric. To Class (i) will be referred III. In Illud, Attende tibi ipsi. VI. In Illud, Destruam horrea, etc. IX. In Illud, Quod Deus non est auctor malorum. XII. In principium Proverbiorum. XV. De Fide. XVI. In Illud, In principio erat Verbum. XXIV. Contra Sabellianos et Arium et Anomoeos. …
Basil—Basil: Letters and Select Works Rules to be Observed in Singing of Psalms.
1. Beware of singing divine psalms for an ordinary recreation, as do men of impure spirits, who sing holy psalms intermingled with profane ballads: They are God's word: take them not in thy mouth in vain. 2. Remember to sing David's psalms with David's spirit (Matt. xxii. 43.) 3. Practise St. Paul's rule--"I will sing with the spirit, but I will sing with the understanding also." (1 Cor. xiv. 15.) 4. As you sing uncover your heads (1 Cor. xi. 4), and behave yourselves in comely reverence as in the …
Lewis Bayly—The Practice of Piety The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered." …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII Farewell Discourse to Disciples.
(Jerusalem. Evening Before the Crucifixion.) ^D John XIV.-XVI. ^d 1 Let not your heart be troubled: believe in God, believe also in me. [That one should betray him and one should deny him, that all should be offended, and that the Lord should depart, raised anxieties which Jesus here seeks to quiet. That they should go out as homeless wanderers without the presence of their Lord and be subjected to persecution, was also in their thoughts. But Jesus sustains their spirits by appealing to them to …
J. W. McGarvey—The Four-Fold Gospel The Barren Fig-Tree;
OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED; THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. BY JOHN BUNYAN 'Who being dead, yet speaketh.'--Hebrews 11:4 London: Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This Title has a broad Black Border. ADVERTISEMENT BY THE EDITOR. This solemn, searching, awful treatise, was published by Bunyan in 1682; but does not appear …
John Bunyan—The Works of John Bunyan Volumes 1-3 Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 80:6 NIVPsalm 80:6 NLTPsalm 80:6 ESVPsalm 80:6 NASBPsalm 80:6 KJV
Psalm 80:6 Commentaries
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