Psalm 79:4
We have become a reproach to our neighbors, a scorn and derision to those around us.
We have become a reproach to our neighbors, a scorn and derision to those around us
We have become
This phrase indicates a transformation or change in status. The Hebrew root here is "הָיִינוּ" (hayinu), which suggests a shift from a previous state of honor or neutrality to one of disgrace. Historically, this reflects the period of Israel's history when they faced national calamity, likely during the Babylonian exile. The people of Israel, once a proud nation under God’s covenant, now find themselves in a state of humiliation.

a reproach
The Hebrew word "חֶרְפָּה" (cherpah) is used here, meaning disgrace or shame. In the ancient Near Eastern context, being a reproach meant being the subject of public scorn and ridicule. This was not just a personal shame but a communal one, affecting the entire identity of the people of Israel. It reflects the deep sense of dishonor felt by the Israelites as they faced the consequences of their disobedience to God.

to our neighbors
The term "שְׁכֵנֵינוּ" (shekhenenu) refers to those who are geographically close, the surrounding nations. In the historical context, these neighbors were often hostile or competitive, such as the Philistines, Moabites, and Edomites. The Israelites' downfall provided these nations with an opportunity to mock and deride them, exacerbating their sense of shame.

a scorn
The word "קֶלֶס" (qeles) implies mockery or ridicule. This is a step beyond reproach, indicating active derision. In the biblical narrative, this reflects the taunting and jeering from surrounding nations who saw Israel's suffering as a vindication of their own gods or as a failure of Israel's God to protect them.

and derision
The Hebrew "לַעַג" (la'ag) conveys contempt and ridicule. This term is often used in the Psalms to describe the mocking of the righteous by the wicked. It underscores the depth of Israel's humiliation, as they are not only scorned but also held in contempt by those who do not understand or respect their covenant relationship with God.

to those around us
This phrase, "סְבִיבוֹתֵינוּ" (sevivoteinu), emphasizes the encircling presence of adversaries. It paints a picture of Israel being surrounded by those who are eager to see their downfall. In a broader scriptural context, it serves as a reminder of the spiritual and physical battles that God's people face, often feeling encircled by opposition.

Persons / Places / Events
1. Asaph
The author of Psalm 79, Asaph was a prominent Levite singer and seer in David's court. He is credited with several psalms that often reflect on the struggles and faith of Israel.

2. Israel
The nation of Israel is the primary subject of this psalm, experiencing devastation and humiliation at the hands of their enemies.

3. Neighbors
Refers to the surrounding nations that were often hostile to Israel, such as the Philistines, Moabites, and Edomites.

4. Babylonian Invasion
While not explicitly mentioned in this verse, the context of Psalm 79 is often associated with the destruction of Jerusalem by the Babylonians, leading to the exile.

5. Jerusalem
The city of Jerusalem, the spiritual and political center of Israel, which faced destruction and became a symbol of the nation's reproach.
Teaching Points
Understanding Reproach
Recognize that reproach and scorn can be a result of disobedience and sin, leading to God's discipline. Reflect on personal areas where disobedience may have led to similar feelings of shame.

God's Sovereignty in Suffering
Even in times of national or personal disgrace, God remains sovereign. Trust in His ultimate plan and purpose, even when circumstances are difficult.

Intercession for Restoration
Like Asaph, we are called to intercede for our communities and nations, seeking God's mercy and restoration in times of moral and spiritual decline.

Witness to the Nations
Consider how our lives and communities reflect God's glory to those around us. Are we a reproach, or do we draw others to God through our faithfulness?

Hope in God's Deliverance
Despite the reproach, maintain hope in God's promise of deliverance and restoration. Encourage others with the assurance of God's faithfulness.
Bible Study Questions
1. How does the historical context of Psalm 79:4 help us understand the depth of Israel's reproach and scorn?

2. In what ways can personal or communal sin lead to a sense of reproach in our own lives today?

3. How can we apply the lessons of Psalm 79:4 to intercede for our nation or community in times of moral decline?

4. What other biblical examples can you find where God's people experienced reproach, and how did they respond?

5. How can we maintain hope and faith in God's deliverance when facing scorn or derision from those around us?
Connections to Other Scriptures
Lamentations 2
This chapter provides a vivid description of Jerusalem's destruction and the resulting shame and scorn from surrounding nations, paralleling the themes of Psalm 79.

Nehemiah 1
Nehemiah's prayer reflects a similar concern for the reproach of Israel and the need for God's intervention to restore the nation.

Psalm 44
Another psalm that speaks of Israel's suffering and reproach, seeking God's deliverance and vindication.
Times of PersecutionR. Tuck Psalm 79:1-4
An Imprecatory PsalmS. Conway Psalm 79:1-13
Good Men God's InheritanceHomilistPsalm 79:1-13
Prayer for Deliverance from SufferingC. Short Psalm 79:1-13
The Inhumanity of Man and the Mixture of Good and EvilHomilistPsalm 79:1-13
People
Asaph, Jacob, Psalmist
Places
Jerusalem
Topics
Derided, Derision, Laughed, Mocked, Mockery, Neighbors, Neighbours, Reproach, Round, Scoffing, Scorn, Sport, Surrounders, Taunt
Dictionary of Bible Themes
Psalm 79:4

     8817   ridicule, objects of

Psalm 79:1-5

     6115   blame

Library
The Attack on the Scriptures
[Illustration: (drop cap B) A Greek Warrior] But troubled times came again to Jerusalem. The great empires of Babylon and Assyria had passed away for ever, exactly as the prophets of Israel had foretold; but new powers had arisen in the world, and the great nations fought together so constantly that all the smaller countries, and with them the Kingdom of Judah, changed hands very often. At last Alexander the Great managed to make himself master of all the countries of the then-known world. Alexander
Mildred Duff—The Bible in its Making

How they are to be Admonished who Lament Sins of Deed, and those who Lament Only Sins of Thought.
(Admonition 30.) Differently to be admonished are those who deplore sins of deed, and those who deplore sins of thought. For those who deplore sins of deed are to be admonished that perfected lamentations should wash out consummated evils, lest they be bound by a greater debt of perpetrated deed than they pay in tears of satisfaction for it. For it is written, He hath given us drink in tears by measure (Ps. lxxix. 6): which means that each person's soul should in its penitence drink the tears
Leo the Great—Writings of Leo the Great

Period ii. The Church from the Permanent Division of the Empire Until the Collapse of the Western Empire and the First Schism Between the East and the West, or Until About A. D. 500
In the second period of the history of the Church under the Christian Empire, the Church, although existing in two divisions of the Empire and experiencing very different political fortunes, may still be regarded as forming a whole. The theological controversies distracting the Church, although different in the two halves of the Graeco-Roman world, were felt to some extent in both divisions of the Empire and not merely in the one in which they were principally fought out; and in the condemnation
Joseph Cullen Ayer Jr., Ph.D.—A Source Book for Ancient Church History

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains
Archpriest John Iliytch Sergieff—On the Christian Life

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

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