In Rig Veda, the poets are the sages, who heard the DIVINE knowledge, while they were in meditation, composed the mantras.

The epithets like AGNI, INDRA, VISHNU, etc, used in Rig Veda, all indicate the various aspects of the same Almighty God.

The Abrahamic religions were not in existence when the mantras of Rig Veda were composed. If we deeply ponder over the roots of Abrahamic religions, we can find that they emanated from Sanatana Dharma only.

So the mention of Christianity or Islam or some other Abrahamic religion does not find place in Rig Veda.

The seers of Rig Veda did mention about praises of the Almighty, seeking protection from demons, ill-doers, etc, which can interpreted suiting to the present times, as the Almighty God will protect those, who have real faith in that POWER.

The following are a few such mantras, which invoke the protection of the Almighty.

Rig Veda I.37.15

Protect us from the demon, o Agni. Protect us from the malice of the enemy. Protect from the man who does harm or who seeks to smash us, o youngest one with lofty beams.

Rig Veda I.61.14, praises Indra

Just this one—in fear of his birth both the firmly fixed mountains and heaven and earth thrust against each. Constantly calling upon him [=Indra], who is a (protective) arm for the seeker, in an instant Nodhas [=the poet] will be (there) for his [=Indra’s] (next?) manly deed.

Rig Veda I.76.3

Burn away all demonic beings, Agni. Become for the sacrifices the protector from curses. Then convey here the lord of soma with his two fallow bays. We have made a guest reception for him who gives well.

Some translators say the mantras in VII.18 refer to Battle of the Ten Kings, against Vedic follower Sudas. Some other scholars say, those mantras are referring to SPIRITUAL aspects.

This confusion arose because the seer Vasistha composed those mantras in such a esoteric manner, they can be interpreted in any manner.

So coming to Battle of the Ten Kings.

This very famous hymn, the first in Vasiṣṭha’s Indra cycle, relates, if we can use so positive a term, the so-called Battle of the Ten Kings, in which King Sudās and his Bharata followers, with Indra on their side, defeat an alliance of ten kings, which includes their former allies, the Pūrus.

The following are a few mantras from VII.18, which indicate the battle.

5. Even the floods that had spread out—Indra made them into fords easy to cross for Sudās. Śimyu, who was vaunting himself above our newer speech—he [=Indra] made him into the flotsam of the rivers and his taunts (too).

6. Turvaśa Yakṣu (the “sacrificer”) was himself the offering cake—also the Matsyas [“fish”], whetted down (in their quest) for wealth, like fish in water. The Bhr̥gus and the Druhyus (just) followed orders. (Former) comrade crossed (former) comrade on the two opposing (sides).

7. The Pakthas [“cooked oblations”?] and the Bhalānases [“raiders”?] spoke out, and the Alinas, the Viṣānins, and the Śivas: “The feasting companion of the Ārya [=Indra?], who led (us?) hither— with desire for cattle for the Tr̥tsus he has gone with battle against superior men [=us].”

8. The ill-intentioned ones without insight, causing Aditi to abort, diverted (the course of) the (river) Paruṣṇī. With his greatness he [=Indra? Turvaśa?] enveloped the earth, being master (of it). The poet lay there, being perceived as (just) a (sacrificial) animal.

9. They came to the Paruṣṇī, to a failed end as if to their (real) goal. Not even the swift one made it home for supper. Indra made those without alliance (to us) subject to Sudās, those, easy to thrust away, who, (though) in Manu’s (race), were of gelded speech.

The subsequent generations drifted away from Pure Vedic culture, to degraded vedic systems, which was the reason for Gautama the Buddha went on in search of TRUTH, on his own.