The second renewal of the plea for help, in verses 22-28, also goes a step beyond the earlier prayers in that it is now no longer merely a plea for personal deliverance from trouble, but is also a request for God's swift and utter judgment on the psalmist's enemies. It is an imprecatory prayer that is equal in its fierce power to any of the explicitly imprecatory psalms and should be handled as they must be.

If there was ever a messianic psalm, it is Psalm 69. Seven of its thirty-six verses are quoted in the New Testament, and there are themes that are developed in a general way in reference to Jesus Christ in the gospels. In exploring the application of this psalm to Jesus, we looked at points that are illustrated by Jesus' earthly experience, saw how he endured them for the sake of the Father and for us, and observed how we should also willingly endure such trials for Jesus. We also saw that we will be able to do this only through the power and grace he supplies.

Verses 6-12, which we studied yesterday, contained the first renewal of the psalmist's lament. In a similar way, verses 13-18 are a first renewal of the psalmist's plea for help. This stanza renews the imagery of the first verses, referring once again to "the mire” and the danger of sinking in it (v. 14), "deep waters" (v. 14) and the "flood" (v. 15). One new image is a "pit" which was likely to "close its mouth over” the psalmist (v. 15). This refers to a cistern which would normally have water at the bottom, the top of which would be closed with a stone. The idea of a cistern closing its mouth over the psalmist means something like being buried alive.

Jesus bore a lifetime of insults for God and our sakes. When he spoke the truth about sin, the leaders were incensed. Jesus showed them that they were children of their fathers, who had stoned the prophets and killed those who were sent to them. "You are doing the things your own father does" he told them (John 8:41). They turned on him with wrath and reproached him with illegitimacy. They knew, undoubtedly, that Jesus had been born shortly after the marriage of Joseph and Mary, and not knowing that he was conceived by the Holy Spirit, they flung in his teeth that he was rumored to be illegitimate: "We are not illegitimate children.” Jesus knew that he had been begotten by the Holy Spirit and took this reproach gently, but he let them know their true background: "You belong to your father, the devil" (v. 44).

The next verse is one which could not have been spoken by Jesus. It is the psalmist's brief confession of folly and guilt or transgression (v. 5). In itself this is not at all surprising. We should all constantly confess our sins to God. What is surprising is that this is not what we would expect at this point of the psalm. We would expect to find a protest of innocence on the psalmist's part, because he has just said, “Those who hate me without reason outnumber the hairs of my head; many are my enemies without cause, those who seek to destroy me. I am forced to restore what I did not steal.”