Psalm 69:11
I made sackcloth my clothing, and I was sport to them.
I made sackcloth my clothing
The phrase "I made sackcloth my clothing" is rich with historical and cultural significance. In ancient Israel, sackcloth was a coarse material, often made from goat's hair, and was worn as a sign of mourning, repentance, or deep distress. The Hebrew root for sackcloth, "שַׂק" (saq), conveys the idea of a garment associated with humility and penitence. By choosing to wear sackcloth, the psalmist, traditionally understood to be David, is expressing profound sorrow and a heart of repentance. This act of donning sackcloth symbolizes a voluntary submission to God's will, acknowledging one's own sinfulness and the need for divine intervention. In a broader scriptural context, wearing sackcloth is often associated with seeking God's mercy, as seen in the accounts of Jonah and the Ninevites (Jonah 3:5-6) and King Hezekiah (2 Kings 19:1). For the believer, this phrase serves as a reminder of the importance of humility and repentance in one's walk with God.

and I was sport to them
The phrase "and I was sport to them" reflects the psalmist's experience of mockery and derision from others. The Hebrew word for "sport," "שָׂחַק" (sachaq), can mean to laugh, mock, or scorn. This indicates that the psalmist's outward expression of grief and repentance was met with ridicule rather than compassion or understanding. Historically, this reflects the societal tendency to scorn those who are in distress or who openly display their vulnerability. In the context of David's life, this could refer to the times when he was pursued by enemies or misunderstood by those around him. Scripturally, this theme of being mocked for righteousness is echoed in the life of Jesus Christ, who was also scorned and ridiculed by those who did not understand His mission (Matthew 27:29-31). For the modern believer, this phrase serves as an encouragement to remain steadfast in faith, even when facing ridicule or misunderstanding from the world. It is a call to find solace in God's understanding and approval, rather than seeking validation from others.

Persons / Places / Events
1. David
Traditionally attributed as the author of Psalm 69, David is expressing his deep distress and humiliation.

2. Enemies of David
Those who mock and scorn David, taking pleasure in his suffering.

3. Sackcloth
A coarse material worn as a sign of mourning or repentance, symbolizing humility and distress.

4. Israel
The nation often represented by David, experiencing collective suffering and seeking God's deliverance.

5. God
The ultimate source of comfort and deliverance, whom David seeks in his time of need.
Teaching Points
Humility in Suffering
David's choice to wear sackcloth signifies humility and recognition of his need for God. In our own lives, we should adopt a posture of humility, especially in times of distress.

Endurance Through Mockery
Just as David was mocked, Christians may face ridicule for their faith. We are called to endure such trials, knowing that God sees and will vindicate us.

Repentance and Mourning
Sackcloth is a symbol of repentance. We should be quick to repent and seek God's forgiveness when we fall short, trusting in His mercy.

Identifying with Christ's Suffering
David's experience foreshadows Christ's suffering. As believers, we are invited to share in Christ's sufferings, knowing that it leads to glory.

Hope in God's Deliverance
Despite the scorn and suffering, David's hope was in God's deliverance. We too can trust that God will deliver us from our trials in His perfect timing.
Bible Study Questions
1. How does David's use of sackcloth in Psalm 69:11 reflect his relationship with God, and how can we apply this to our own spiritual walk?

2. In what ways does the mockery David faced parallel the experiences of Jesus, and how does this encourage us in our own trials?

3. How can we practice humility and repentance in our daily lives, especially when facing difficult circumstances?

4. What are some practical ways we can endure mockery or persecution for our faith, drawing strength from David's example?

5. How does the promise of God's deliverance in Psalm 69 encourage you to trust Him more deeply in your current situation?
Connections to Other Scriptures
Isaiah 53
The suffering servant motif in Isaiah parallels David's experience of being mocked and scorned, pointing to the ultimate fulfillment in Christ.

Matthew 27
The mockery of Jesus during His crucifixion reflects the scorn David experienced, showing a prophetic connection.

Job 16
Job's lament and wearing of sackcloth as a sign of his suffering and plea for vindication.

2 Samuel 12
David's wearing of sackcloth in repentance after his sin with Bathsheba, illustrating the use of sackcloth in seeking God's mercy.

1 Peter 4
Encouragement to Christians to endure suffering for righteousness, as David did, with the promise of God's ultimate vindication.
Human SufferingHomilistPsalm 69:1-12
The Good Man's FoesJoseph S. Exell, M. A.Psalm 69:1-12
The Psalmist in Three AspectsW. Forsyth Psalm 69:1-13
Suffering and PrayerC. Short Psalm 69:1-18
People
David, Psalmist
Places
Jerusalem
Topics
Byword, Clothing, Evil, Garment, Grief, Proverb, Sackcloth, Simile, Sport
Dictionary of Bible Themes
Psalm 69:11

     1670   symbols

Psalm 69:6-21

     5951   slander

Psalm 69:7-12

     5775   abuse

Psalm 69:10-12

     8817   ridicule, objects of

Library
Messiah Unpitied, and Without a Comforter
Reproach [Rebuke] hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none. T he greatness of suffering cannot be certainly estimated by the single consideration of the immediate, apparent cause; the impression it actually makes upon the mind of the sufferer, must likewise be taken into the account. That which is a heavy trial to one person, may be much lighter to another, and, perhaps, no trial at all. And a state
John Newton—Messiah Vol. 1

Out of the Deep of Suffering and Sorrow.
Save me, O God, for the waters are come in even unto my soul: I am come into deep waters; so that the floods run over me.--Ps. lxix. 1, 2. I am brought into so great trouble and misery: that I go mourning all the day long.--Ps. xxxviii. 6. The sorrows of my heart are enlarged: Oh! bring Thou me out of my distress.--Ps. xxv. 17. The Lord hath heard the voice of my weeping: the Lord will receive my prayer.--Ps. vi. 8. In the multitude of the sorrows which I had in my heart, Thy comforts have refreshed
Charles Kingsley—Out of the Deep

Religious Zeal.
Dedication Festival Ps. lxix., 9. "The zeal of Thine house hath eaten me up." INTRODUCTION.--David spoke the truth. The one great desire of his heart was the glorification of God by the erection of a temple befitting His worship at Jerusalem. Although he had plenty of cares to distract him, yet he never had this out of his heart. "I will not come within the tabernacle of mine house; nor climb up into my bed; I will not suffer mine eyes to sleep, nor mine eyelids to slumber; neither the temples
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Letter xxxix (A. D. 1137) to the Same.
To the Same. He expresses his regret at his very long absence from his beloved Clairvaux, and his desire to return to his dear sons. He tells them of the consolations that he feels nevertheless in his great labours for the Church. 1. My soul is sorrowful until I return, and it refuses to be comforted till it see you. For what is my consolation in the hour of evil, and in the place of my pilgrimage? Are not you in the Lord? Wherever I go, the sweet memory of you never leaves me; but the sweeter the
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Music for Forty Hours' Adoration Musical Programme
Musical Programme AT THE EXPOSITION 1. MASS, after which the Blessed Sacrament is incensed. 2 .* PROCESSION during which the "Pange Lingua" is sung; after the procession the 3. "TANTUM ERGO" is sung, and the Blessed Sacrament is incensed. The "Panem de coelo, etc.," is omitted 4. THE LITANY OF THE SAINTS is chanted. 224 5. PSALM LXIX, "Deus in adjutorium etc.," is intoned, then sung alternately by the clergy or choir, after which the celebrant, still kneeling, sings the versicles "Salvos fac, etc."
Various—The St. Gregory Hymnal and Catholic Choir Book

The Golden Calf
'And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. 2. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. 3. And all the people brake off the golden
Alexander Maclaren—Expositions of Holy Scripture

An Eye-Witness's Account of the Crucifixion
'And He bearing His cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha: Where they crucified Him, and two other with Him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

The Shortest of the Seven Cries
As these seven sayings were so faithfully recorded, we do not wonder that they have frequently been the subject of devout meditation. Fathers and confessors, preachers and divines have delighted to dwell upon every syllable of these matchless cries. These solemn sentences have shone like the seven golden candlesticks or the seven stars of the Apocalypse, and have lighted multitudes of men to him who spake them. Thoughtful men have drawn a wealth of meaning from them, and in so doing have arranged
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

The Mystery
Of the Woman dwelling in the Wilderness. The woman delivered of a child, when the dragon was overcome, from thenceforth dwelt in the wilderness, by which is figured the state of the Church, liberated from Pagan tyranny, to the time of the seventh trumpet, and the second Advent of Christ, by the type, not of a latent, invisible, but, as it were, an intermediate condition, like that of the lsraelitish Church journeying in the wilderness, from its departure from Egypt, to its entrance into the land
Joseph Mede—A Key to the Apocalypse

Letter L to Geoffrey, of Lisieux
To Geoffrey, of Lisieux [80] He grieves at his having abandoned his purpose to enter the religious life and returned to the world. He exhorts him to be wise again. I. I am grieved for you, my son Geoffrey, I am grieved for you. And not without reason. For who would not grieve that the flower of your youth, which, amid the joy of angels, you offered unimpaired to God for the odour of a sweet smell (Phil. iv. 18), should now be trampled under the feet of devils, stained by the filthiness of vice and
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

Fate of the Enemies of Jesus.
According to the calculation we adopt, the death of Jesus happened in the year 33 of our era.[1] It could not, at all events, be either before the year 29, the preaching of John and Jesus having commenced in the year 28,[2] or after the year 35, since in the year 36, and probably before the passover, Pilate and Kaiapha both lost their offices.[3] The death of Jesus appears, moreover, to have had no connection whatever with these two removals.[4] In his retirement, Pilate probably never dreamt for
Ernest Renan—The Life of Jesus

Christ's Resurrection Song.
WHEN the blessed Lord appeared in the midst of His disciples and they beheld the risen One in His glorified body of flesh and bones and He ate before them, He told them that all things which were written in the Law of Moses, and the Prophets and in the Psalms concerning Him, had to be fulfilled (Luke xxiv:44). While on the way to Emmaus He said to the two sorrowing and perplexed disciples "Ought not Christ to have suffered these things, and to enter into His glory? And beginning at Moses and all
Arno Gaebelein—The Lord of Glory

Aron, Brother of Moses, 486, 487.
Abba, same as Father, [3]381; St. Paul uses both words, [4]532. Abel, [5]31, [6]252, [7]268, [8]450. Abimelech, [9]72, [10]197. Abraham, seed of, faithful Christians also, [11]148, [12]149, [13]627; servant's hand under his thigh, [14]149, [15]334; poor in midst of riches, [16]410. Absalom, David's son, [17]4, [18]5; type of Judas the traitor, [19]4, [20]20. Absolution granted by the Church, [21]500. Abyss, or deep, of God's judgments, [22]88; of man's heart, [23]136. Accuser, the devil the great,
St. Augustine—Exposition on the Book of Psalms

Epistle xviii. To John, Bishop.
To John, Bishop. Gregory to John, Bishop of Constantinople [1586] . At the time when your Fraternity was advanced to Sacerdotal dignity, you remember what peace and concord of the churches you found. But, with what daring or with what swelling of pride I know not, you have attempted to seize upon a new name, whereby the hearts of all your brethren might have come to take offence. I wonder exceedingly at this, since I remember how thou wouldest fain have fled from the episcopal office rather than
Saint Gregory the Great—the Epistles of Saint Gregory the Great

The Purpose in the Coming of Jesus.
God Spelling Himself out in Jesus: change in the original language--bother in spelling Jesus out--sticklers for the old forms--Jesus' new spelling of old words. Jesus is God following us up: God heart-broken--man's native air--bad choice affected man's will--the wrong lane--God following us up. The Early Eden Picture, Genesis 1:26-31. 2:7-25: unfallen man--like God--the breath of God in man--a spirit, infinite, eternal--love--holy--wise--sovereign over creation, Psalm 8:5-8--in his own will--summary--God's
S. D. Gordon—Quiet Talks about Jesus

The Johannine Writings
BY the Johannine writings are meant the Apocalypse and the fourth gospel, as well as the three catholic epistles to which the name of John is traditionally attached. It is not possible to enter here into a review of the critical questions connected with them, and especially into the question of their authorship. The most recent criticism, while it seems to bring the traditional authorship into greater uncertainty, approaches more nearly than was once common to the position of tradition in another
James Denney—The Death of Christ

Of the Lord's Supper, and the Benefits Conferred by It.
1. Why the Holy Supper was instituted by Christ. The knowledge of the sacrament, how necessary. The signs used. Why there are no others appointed. 2. The manifold uses and advantages of this sacrament to the pious. 3. The Lord's Supper exhibits the great blessings of redemption, and even Christ himself. This even evident from the words of the institution. The thing specially to be considered in them. Congruity of the signs and the things signified. 4. The chief parts of this sacrament. 5. How Christ,
John Calvin—The Institutes of the Christian Religion

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

The Manifestation of the Messiah
(JOHN I. 31.) "Before me, as in darkening glass, Some glorious outlines pass, Of love, and truth, and holiness, and power-- I own them thine, O Christ, And bless Thee in this hour." F. R. HAVERGAL. The Herald's Proclamation--The Meeting of John and Jesus--Christ's Baptism--"It Becometh Us."--"My Beloved Son." John's life, at this period, was an extraordinary one. By day he preached to the teeming crowds, or baptized them; by night he would sleep in some slight booth, or darksome cave. But the
F. B. Meyer—John the Baptist

Death of Jesus.
Although the real motive for the death of Jesus was entirely religious, his enemies had succeeded, in the judgment-hall, in representing him as guilty of treason against the state; they could not have obtained from the sceptical Pilate a condemnation simply on the ground of heterodoxy. Consistently with this idea, the priests demanded, through the people, the crucifixion of Jesus. This punishment was not Jewish in its origin; if the condemnation of Jesus had been purely Mosaic, he would have been
Ernest Renan—The Life of Jesus

Purity and Peace in the Present Lord
PHILIPPIANS iv. 1-9 Euodia and Syntyche--Conditions to unanimity--Great uses of small occasions--Connexion to the paragraphs--The fortress and the sentinel--A golden chain of truths--Joy in the Lord--Yieldingness--Prayer in everything--Activities of a heart at rest Ver. 1. +So, my brethren beloved and longed for+, missed indeed, at this long distance from you, +my joy and crown+ of victory (stephanos), +thus+, as having such certainties and such aims, with such a Saviour, and looking for such
Handley C. G. Moule—Philippian Studies

Concerning Persecution
Blessed are they which are persecuted for righteousness' sake for theirs is the kingdom of heaven. Matthew 5:10 We are now come to the last beatitude: Blessed are they which are persecuted . . '. Our Lord Christ would have us reckon the cost. Which of you intending to build a tower sitteth not down first and counteth the cost, whether he have enough to finish it?' (Luke 14:28). Religion will cost us the tears of repentance and the blood of persecution. But we see here a great encouragement that may
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4.
John Calvin—The Institutes of the Christian Religion

I Will Pray with the Spirit and with the Understanding Also-
OR, A DISCOURSE TOUCHING PRAYER; WHEREIN IS BRIEFLY DISCOVERED, 1. WHAT PRAYER IS. 2. WHAT IT IS TO PRAY WITH THE SPIRIT. 3. WHAT IT IS TO PRAY WITH THE SPIRIT AND WITH THE UNDERSTANDING ALSO. WRITTEN IN PRISON, 1662. PUBLISHED, 1663. "For we know not what we should pray for as we ought:--the Spirit--helpeth our infirmities" (Rom 8:26). ADVERTISEMENT BY THE EDITOR. There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. "It is
John Bunyan—The Works of John Bunyan Volumes 1-3

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