Third Sunday of Easter– Year C
Sermon Notes from the Church’s Ministry Among Jewish People
RCL Readings – Acts 9:1-20; Psalm 30; Revelation 5:11-14; John 21:1-19
ACNA Readings – Acts 9:1-19a; Psalm 33; Revelation 5:1-14; John 21:1-14
Seasonal Introduction. Eastertide, the season of Easter, is always 50 days long. It follows the pattern of the Jewish calendar with 50 days from Passover to Shavuot or Pentecost. During these days we remember the last weeks of Jesus on earth after His resurrection. Easter is all about the resurrection! This season's traditional greetings of “He is risen!” and “He is risen indeed!” can bring hope and light to our broken world. “If Christ is risen, nothing else matters. And if Christ is not risen–nothing else matters.”[1]
Common Theme. When Jesus appeared to Simon Peter for the third time, He told him to “feed my lambs”. Throughout the readings we either see the exaltation of a persecuted Jesus who willingly went to the cross to serve His sheep or His call for His followers to be willing to do the same.
Hebraic Context. The laying on of hands is a significant biblical gesture used in a variety of community and sacred contexts—blessing, ordination, atonement, healing, and the impartation of spiritual authority or power.
In the rituals of atonement, the laying on of hands served as a physical symbol of identification and transfer. On Yom Kippur the high priest would “lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel… and he shall put them on the head of the goat”.[2] However, the worshipper was also called to lay his hands on the offering he brought before the Lord. The importance of laying on of hands in worship and offering is shown in Mishnah Hagigah 2.2-3. The rabbis argue about whether it is right to lay hands on the sacrifice on a holiday or not, even though they themselves could not offer a sacrifice.
It was rarely the job of the priests and Levites to lay their hands on the offering of the worshipper but rather for when they brought their own offerings before God. The elders of a community that sinned before God were to lay their hands on the sacrifice they brought before God[3] while the whole community was also to lay their hands on those who blasphemed the name of God before they were put to death.[4] However, I Timothy 5:22 states that we should not be hasty in the laying on of hands in judgement.
The laying on of hands also marked the formal transfer of leadership. When Moses commissioned Joshua to become the next national leader of Israel, God told him to “lay your hand on him.” Joshua was already said to have the Spirit within him before Moses laid hands on him, but Deuteronomy 34:9 also states that Joshua was “full of the spirit of wisdom, for Moses had laid his hands on him. All the congregation was to watch and see Moses bestow his authority upon Joshua “that all the congregation of the people of Israel may obey.”[5] This practice continued in the time of the early church as the deacons were chosen in Acts 6 and when Paul and Barnabas were commissioned in Acts 13.[6]
Jesus also breathes on the disciples in John 20:22 in order that they might receive the Holy Spirit. But He also told them to wait in Jerusalem until they received the Spirit with power upon His ascension 40 days later.[7] Luke doesn’t give a strict pattern in the book of Acts on how and when the Holy Spirit is received with power. Sometimes it is before baptism[8] and sometimes after baptism.[9] People can have the Spirit but still receive the Holy Spirit with power at a different time. Once again, this is often (but not always) accompanied by the laying on of hands.
But the ordination of God’s servants was not reserved for only those in authority. In Numbers 8:10 all the people of Israel were to lay their hands on the Levites, commissioning them for service in the tabernacle. Afterwards, the Levites laid their hands on their own sin and burnt offerings to make atonement for themselves, mirroring the pattern given to the broader community.[10]
The laying on of hands extended to blessings and healing. Jacob laid his hands on the heads of Ephraim and Manasseh in order to bless them. Jesus continued this pattern when He welcomed children, laying His hands on them and blessing them.[11] God’s blessing of healing is also associated with touch. Both Elijah and Elisha made physical contact with the dead as the dead were raised to life.[12] By the first century, Jesus and His disciples frequently laid hands on the sick as part of healing ministry—a practice that continued throughout the early church.
Acts 9:1–20. Our familiarity with the Apostle Paul has almost certainly softened the shock of Acts 9. Luke introduces the villains of his work to Theophilus in the Sadducees and High Priests and then brings in a named villain—Saul. The original Saul, of the tribe of Benjamin, may have been incredibly important, but was always at odds with the house of David.[13] This new villain actively sought to kill the followers of Jesus, even as Saul had tried to kill David, going so far as to ask the High Priest (a Sadducee) for help even though he was a Pharisee.
It was incredibly rare for the Sadducees and Pharisees to agree on anything. Saul’s own teacher, Gamaliel, stood in opposition to the Sadducean led Sanhedrin stating that they should not persecute the followers of Jesus but let God judge.[14] But Saul was not satisfied with Gamaliel’s advice and joined with the Sadducees in their desire to kill the disciples and apostles. Except, Saul wasn’t afraid of the people and zealously acted on his desire—killing Stephen and persecuting many others.
The Jewish pilgrims who had come to Jerusalem for the festivals had returned home and the news of Jesus as the Messiah was quickly spreading throughout the Jewish world. Saul was not satisfied with the death of one or two men, but wished to stop this movement at its roots wherever it went. This is where we find Saul travelling to Damascus in order to bind, imprison, and possibly kill all those who belong “to the Way”.[15]
And then Jesus appears to Saul. Jesus appears in bright light and Saul is blinded. Deuteronomy 28:28-29 states that God will curse those who disobey the voice of the LORD God with blindness, “and you shall grope at noonday, as the blind grope in darkness...” Saul deserves God’s curse. Jesus calls out twice and accuses Saul of persecuting Him. Jesus thinks so highly of His disciples and church that Saul’s persecution of them is equivalent to persecuting Jesus Himself—we are His body.
Saul finally gets what he deserves. Until he doesn’t get what he deserves. Jesus called out to Saul as God called out to Abraham, Jacob, Moses, and Samuel. “Saul, Saul… rise and enter the city, and you will be told what you are to do.” Meanwhile, the Lord also came to Ananias in a vision. Instead of Saul’s question, “Who are you, Lord?” Ananias answers with the traditional response of the patriarchs and prophets, “הנני” (hineni, or ἰδοὺ ἐγώ in the Greek, “here I am”).
God’s mission for Ananias was to restore Saul’s sight. Obviously, God could have restored Saul’s sight (or not blinded him in the first place)—Saul had fasted and prayed for three days following his vision of Jesus and immediately turned to obedience in the aftermath. Instead, as with Cornelius and Peter,[16] God told both parties what they were to do but directed them to act rather than acting wholly on His own or through His angels. Perhaps Ananias and the church had to experience the transformation of Saul in order to welcome him. Certainly, Ananias understood that Saul was the villain. Not a caricature of a villain, but a man whose “feet run to evil, and… are swift to shed innocent blood.”[17]
Most of us don’t know the horror of an enemy who will come to our home, drag us (and our family) away, and imprison or kill us—when Saul said that he was the chief of sinners, it wasn’t necessarily a metaphor. And so most of us can’t understand how Ananias felt at God’s call. But Jesus had called Saul and was going to send him out as an apostle—not only to the Gentiles, for which he was famous, but also to his own people.
Jesus called Saul to rise and go; and Saul rose and went. Jesus called Ananias to rise and go; and Ananias rose and went. And, upon finding Saul, Ananias called him “brother”. This is Jesus’ calling, to love as He loved us. It may be one of the hardest things we will ever do. Saul would suffer greatly as an apostle of Jesus. But for the third time in Acts 9, the man whom Jesus called rose. Saul rose, was baptized, ate—almost certainly in fellowship with Ananias and the disciples of Damascus—and began to preach the good news to his own.
Psalm 30. “A Psalm of David. A song at the dedication of the temple.” The term for temple is “the house” and could refer to the dedication of the house of David but הבית (ha’bayit, the house) is a common term for the Temple. Midrash Tehillim 30.1 clearly reads it as the Temple, referring to שבית המקדש (sh’beit ha’miqdaš, the Holy House) on earth and in heaven. And yet the psalm doesn’t speak about the temple at all, rather it speaks of death and David’s need for God.
David knew what it was to have enemies and to live with death as a constant companion. David was a king (a very dangerous profession to have) and a military commander (only a slightly less dangerous profession to have) who fought giants and was forced to flee from enemies and supposed allies alike. David also knew that he was not immortal and that, pragmatically, all things would die in this world.
David mimics the Psalm of his companion, Heman, when he asked, “What profit is there in my death, if I go down to the pit? Will the dust praise you? Will it tell of your faithfulness?[18] While death was constantly present in his life, God promised that He would establish David’s family. God also promised David that Solomon, his son, would be the one to construct the temple. David would already be dead at the time of its dedication.
But David had a promise about the future and the dedication of the Temple by King Solomon would be one proof that God is continuously faithful to keep His promises. And so, even after his death, the dust would praise God and tell of His faithfulness as David’s psalm was sung at the dedication of the temple.[19] The teaching on Psalm 30:1 in Midrash Tehillim 30.1 states “The Temple below corresponds precisely to the Temple above.” We know that God is truly the God of the living and, even though he died and became dust, David yet lives and has been able to continue to sing God’s praises and give Him thanks.
God kept David alive, restored him to life, and prospered him—but we will all still die. While David would not be at the dedication he desired that all who were present, the saints, would sing praises to the LORD and give thanks to His holy name. We may feel God’s anger along with sadness, but if God could turn even David’s mourning to dancing then surely we can also feel God’s favour. God is a faithful God through all generations.
Revelation 5:11-14.[20] The book of Revelation, Ἀποκάλυψις (apokalypsis) in Greek, is the Apokalypsis of Jesus the Messiah. Today, we often use the word apocalypse to mean something powerful, destructive, and practically unstoppable—often in reference to the end of the world. But the Greek word apokalypsis actually means to unveil, reveal, or to take out of hiding—thus the translation to Revelation.
In Revelation 1, Jesus directly compares Himself to the Alpha and the Omega, declaring, “I am the first and the last,” recalling Isaiah 48, where the First and the Last—the one who laid the foundations of the earth—is sent by the LORD God and His Spirit. Now, in Revelation 5, the Lamb (Jesus) is once again linked with the one who sits on the throne, drawing back to the imagery of Isaiah 6 and Revelation 4.
In Revelation 4, the Lord God Almighty reigns on His throne while angels and elders sing of His holiness, eternal nature, and worthiness as Creator. Revelation 5 begins with God holding a scroll that no one is worthy to open—except one. John describes this person as the Lion of the tribe of Judah, the Root of David, drawing from the prophecy of the future Davidic king in Isaiah 11:10. This king would rule with righteousness and equity, bringing peace as had not been seen since Adam’s sin in the garden—though He would also act as judge, striking the wicked. The messianic age, so longed for in the Second Temple period, would become reality and Israel would be gathered from the four corners of the earth.
But Isaiah describes not only the King in Isaiah 11, but also the suffering Servant in Isaiah 53. While the elders describe the Lion—the victorious Davidic King—John sees a Lamb who appeared to have been slain. Revelation 5:6 and 5:9 evoke Isaiah 53:7, where the Servant is led like a lamb to the slaughter. This same Lamb, however, has also conquered. The horns mentioned in Revelation 5:6 likely symbolize strength and power to fight enemies, as seen in Deuteronomy 33:17 and in Second Temple literature like the Testament of Joseph 19:8. Similarly, I Enoch 90 speaks of a lamb with a horn and sword fighting off predators. Daniel 7, which Revelation 4-5 draws upon, portrays beasts with horns locked in fierce battle
The seven eyes—or seven spirits of God—also trace back to Isaiah 11. There, the “Spirit of the LORD shall rest upon [the Root of Jesse], the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and the fear of the LORD.”
But, again, the book of Revelation is not about an unknowable future, but a revealing of a person we can know, trust, and have a secure hope in—the Lamb who is worthy. Amazingly, the Lamb not only rescues the exiles of Israel but ransoms people from “every tribe and language and people and nation.” Who is this King, this Lion and this Lamb? In Revelation 5:11-14, the elders and angels worship the Lamb with the same worship given to God Almighty on the throne.
John 21:1–19. Acts 2:5-11 states that pilgrims came to Jerusalem from all over the ancient world—from both the Roman and Parthian empires. The Ethiopian official that Philip met in Acts 8 was likely visiting for a pilgrim festival. Mishnah Ta’anit 1.3 mentions people travelling from as far as the Euphrates during the festival of Sukkot. Philo states that the Jews of Rome, former slaves who were now Roman citizens, sent a delegation to Jerusalem every year to bring their first fruit offerings.[21] Many of these visitors may well have stayed in Jerusalem for a full two months to attend both the Passover and Shavuot festivals. Pirkei Avot 5.5 states that one of the miracles surrounding the Temple was that “no man said to his fellow: the place is too congested for me to lodge overnight in Jerusalem.” Certainly we know that Jesus often lodged overnight on the Mount of Olives when visiting, despite having disciples and close friends in the area.[22] Almost certainly hundreds and thousands of other pilgrims would have done the same.[23] However, the disciples of Jesus were almost all local, from Judea and the Galilee.
After the resurrection, between the feasts of Passover and Shavuot, a number of the disciples returned to their homes and work. Luke does state that the disciples were to remain in Jerusalem “until you are clothed with power from on high” (Luke 24:49; Acts 1:4) at the time of the ascension of Jesus—this would happen on the fiftieth day after Passover, Shavuot. But the angel’s message in Matthew 28:7 (and Mark 16:7) that Jesus would meet the disciples in the Galilee comes on the day of the resurrection. Even with John recording the disciples as still in Jerusalem on the eighth day (John 20:26), this month-long span would have given them ample time to travel north to Galilee—and resume their fishing and meet with Jesus—before returning to Jerusalem in time for the ascension of Jesus on the fortieth day of the Counting of the Omer and the outpouring of the Holy Spirit ten days later during Shavuot.
In a parallel to the day that Jesus called Simon Peter, the disciples are toiling hard all night but catch nothing.[24] Jesus calls out to them and, upon learning that their work has been in vain, tells them to cast the net on the other side of the boat. As the disciples recognize that this must be Jesus, Simon throws himself into the sea to swim to shore. While he doesn’t walk on the water, his desire to be with Jesus—betrayed by his actions—is arguably an even greater testimony of Simon’s faith.
Jesus once again serves the disciples, not from the miraculous, but from His own effort of building a fire and cooking fish. The author of John is almost certainly present, seeing Jesus alive—resurrected—for the third time.[25] But the last time Jesus took bread and gave it to someone was in John 13:26 where He took bread and gave it to Judas.[26] Now Jesus is going to ask Simon, who He gave the bread to, if he loves Him.
Many pastors and commentaries will place a special emphasis on Jesus asking Simon if he loves (αγαπας, agapas) Him and Simon’s response that he does, in fact, love (φιλω, philo) Jesus. Apape love is, supposedly, a greater form of love than phileo love. For instance, in John 3:16 it states that “God so loved (ηγαπησεν, egapesen) the world…”. Αγαπαω (agapao) and φιλεω (phileo) do have slightly different meanings and the Septuagint definitely prefers using agapao when referring to the love of God towards His people.
However, John 16:27 also states “for the Father Himself loves (φιλει, philei) you”. There is little evidence that agape love was a higher form of love than phileo love. Beyond that, the conversation between Jesus and Simon almost certainly took place in Hebrew, where a single word, “אוהב” (ohev, love) is the equivalent of both Greek words. As mentioned before, the translators of the Septuagint had the unenviable task of trying to convey the breath of meaning that ohev can have in the Hebrew into only one of several words that can be used in the Greek.[27] Meanwhile, the author of John seems to use the two Greek words (among other pairings) in parallel and somewhat interchangeably,[28] very similar to stylistic Hebrew Poetry.
With the author’s rich understanding of Hebraic literary devices and history, it shouldn’t be a surprise that he chose to include this conversation of sheep and shepherds. Jesus’ mention of sheep should pull the hearer to the rich calling of Shepherds in the histories and prophets of the Scriptures.[29] Is Simon like the shepherds who have no understanding? Only looking to their own gain and devouring all that they come across?[30] Certainly, if Jesus is acting in the same way with the bread towards Simon that He did towards Judas on the night of His betrayal, this would be an apt comparison. John 21:20 also highlights this comparison, going back to the day that Jesus prophesied that the one He took bread and offered it to would betray Him. Was it only Judas that Jesus gave bread to? And was it only Judas that betrayed Jesus? Three times Jesus asks Simon if he loves Him—just as Simon denied Jesus three times.
In the end, Jesus tells Simon that he too must become a good shepherd. He doesn’t comfort him, He simply tells Simon to feed His sheep. What would be the reward for feeding the sheep? That night that Judas betrayed Jesus, Simon Peter declared, “I will lay down my life for you.” After betraying Jesus, Simon lived, even as he hid in abject fear and wept bitterly. Now Simon would literally have to take up his own cross and die, even as he would soon speak of the grace, peace, life, and godliness of God and of Jesus, along with the “precious and very great promises”,[31] before his departure from his body.[32]
Hebraic Context. The early church was known by several names. First, of course, they were considered to be Jewish. Suetonius in Divus Claudius 25 states that “He banished from Rome all the Jews, who were continually making disturbances at the instigation of one Chrestus.” Seutonius doesn’t elaborate, but many scholars think that this “Chrestus” is a romanization of Christ into a Latin name. In all the Roman empire, it was the Jews (and Christians) who refused to worship idols and obeyed a master that was higher than the ceasars. Famously, the early church became known as “Christians” in Antioch, a name that has continued to describe the faith of those who follow Jesus as the Messiah.[33]
We are called to be disciples of Jesus. A disciple is to become like their master, following in his footsteps, acting as he acts, being molded in his image. Jesus told His disciples to love one another as He loved them. We are to be merciful as God is merciful; we are to feed the hungry as God feeds the hungry; we are to serve as Jesus served. Even as the disciples of Jesus were called Christians, the early church was also called “The Way”. Whether as disciples, Christians, or people of The Way, we are not called to simply know the Messiah exists but to walk in this world as our Messiah walked.
The way, οδου (hodou), is a very common word that Luke uses in both the common parlance and (more rarely) as a description, or title, of the followers of Jesus. It is probably a translation of הדרך (ha’derekh, the way). Jesus speaks of the narrow way (οδος, hodos) that leads to life.[34] The way we walk (halachah) out our faith was incredibly important in 1st century Jewish theology. It is seen in the writings of Luke right from the beginning, “and they were both righteous before God, walking blamelessly in all the commandments and statutes of the Lord.”
Paul uses the concept of halachah extensively in his letters, admonishing us to “walk in a manner worthy of the Lord, fully pleasing Him, bearing fruit in every good work and increasing in the knowledge of God; being strengthened with all power, according to His glorious might, for all endurance and patience with joy; giving thanks to the Father, who has qualified you to share in the inheritance of the saints in light.”[35] John and James also use the idea of halachah in their writings.
The active walk of faith as halachah can also be found in contemporary writings such as the book of Enoch and the Dead Sea community writings along with later writings in the Mishnah and Talmud. While both οδου and הדרך were very common words rather than a description of people, that is actually part of the importance of their use in theology. We are called to endure, to keep walking, to stay on the path every single day—from this very moment until the day we die.
ACNA Readings
Psalm 33.[36] The Psalm does not start with the many things God has done but rather simply states that the correct thing for us to do is praise, give thanks, and sing a new song to God. Only afterwards does it start to relay the reasons we are to sing a new song.
“Sing to Him a new song” does not mean we have to sit down and write out a new melody, harmonies, and lyrics each day. Nor does it mean that we can’t sing the hymns, psalms, and worship songs that are so precious to us.[37] Indeed, although God was merciful to us yesterday, last week, and the decade before, the mercies of God are new every morning.
Psalm 33 reminds the worshipper that the whole earth receives the goodness of God, not just the land or people of Israel. The greatness of God is expressed in all the wonder of His creation. Paul alludes to this in Romans 1:20 when he says, “For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse.” The mystery and majesty of creation is as obvious to Gentiles as it is to the Jewish people.
God has chosen a nation as His heritage and if He is their God and they are His people they are truly blessed. But God’s righteousness, justice, and His creative power is over all nations. All the earth should fear God. And not only the nations, but the hearts of all men, for He “sees all the children of man” and “the eye of the LORD is on those who fear Him”.
And so, while the prophets often focus on the necessity of Israel to fear and obey God (along with His chastisement against them when they fail to do so), Psalm 33:6-19 is a reminder that God is a judge beyond the borders of Israel. There is a clear reference back to Genesis 1 in Psalm 33:6-7 but the specific words the author chose is much closer to Exodus 15:8, “At the blast of your nostrils the waters piled up; the flood stood up in a heap; the deeps congealed in the heart of the sea.” All the might of Egypt—the king, the horsemen, the chariots, and the army—could not stand against God when they chose to fight against Him and His people.
Many of the Psalms (and all Hebraic parables) aren’t only for Israel but open to any who hear. God is the creator of all and, as we remember God’s constant provision of food through the earth, He blesses all with rain and all that gives life. Beyond even that, God’s desire to redeem, as shown in His historical activity (though much of it is in and through Israel), isn’t limited to Israel. God is intimately involved with people at the individual level as well as with creation and nations. So let us sing a new song every morning as His steadfast love is on us.
Endnotes
[1] Jaroslav Pelikan
[2] Leviticus 16:21
[3] Leviticus 1:3-5, 4:13-15
[4] Leviticus 24:14-16
[5] Numbers 27:18-23
[6] See also I Timothy 4:14
[7] Luke 24:49; Acts 1:4-8
[8] Acts 2:1-4, 10:44-48
[9] Acts 8:14-17, 19:1-6
[10] Also in Exodus 29:10-12 when Aaron and his sons were consecrated.
[11] Mark 10:16
[12] I Kings 17:21; II Kings 4:34
[13] Luke 3:23-38 clearly shows the lineage of Jesus as part of the family of David.
[14] Acts 5:33-39
[15] See Hebraic Perspective
[16] Acts 10-11
[17] Isaiah 59:7, which goes on to promise fulfillment of Deuteronomy 28:28-29 in verses 9-10, “Therefore justice is far from us, and righteousness does not overtake us; we hope for light, and behold, darkness, and for brightness, but we walk in gloom. We grope for the wall like the blind; we grope like those who have no eyes; we stumble at noon as in the twilight.”
[18] Psalm 88
[19] Some commentators read this as a prophetic understanding of the resurrection but, in context, David is reflecting on the present and near future event of the dedication of the Temple (or possibly even more present dedication of his own house). Those places where there is mention of the dead praising the Lord doesn’t seem to be a commentary about heaven, rather that God had physically saved someone from death and they could continue to praise the Lord in life. Death was a very real and, seemingly, permanent enemy that was opposite to the God of life. Yet neither should we diminish that the Psalm ends with a reference to David praising the LORD his God forever.
[20] ACNA includes Revelation 5:1-10
[21] Philo On the Embassy to Gaius XXIII.155-156
[22] Luke 21:37
[23] Judas had to lead the guards to the precise spot where Jesus was. When they arrived, they were unsure which of the many pilgrims was the one they sought. Jesus had to tell them that He was the one they sought (in John) while Judas showed them which was the person through a kiss (in the synoptics).
[24] Luke 5:1-10
[25] John 21:20-25, along with eye-witness details, such as the 153 fish and Peter’s clothing of himself to meet Jesus, are the direct testimony of the author’s familiarity and first-hand knowledge that Jesus had died, was buried, and physically rose from the dead.
[26] Many later Greek variants use the exact same words, “λαμβάνει” (lambanei, take or receive) and “δίδωσιν” (didosin, gave) in John 13:26 and John 21:13.
[27] Just as the Greeks took the phrase “You shall love the LORD your God with all your heart and with all your soul and with all your might” and translated it into “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind” in order that the full meaning of the Hebrew words would be conveyed—not because they wished to add a word.
[28] Such as when Jesus was told that the one “whom you love (φιλεις) is ill”. This disciple who Jesus loved (ηγαπα) was Lazarus, (along with Martha and Mary).
[29] Next week, Good Shepherd Sunday, this topic will be discussed at some length.
[30] Isaiah 56:9-12
[31] II Peter 1:2-4
[32] Peter uses the same terminology in II Peter 1:15, εξοδον (exodon, or exodus), that Jesus, Moses, and Elijah discussed before His departure to Jerusalem and death on a cross.
[33] Acts 11:26
[34] Matthew 7:14
[35] See also Romans 6:4, 8:4, 13:13; II Corinthians 5:7; Galatians 5:16; Ephesians 2:10; Ephesians 4:1-5, 4:17-5:16; Philippians 3:17-18; Colossians 1:10, 2:6, 4:5; I Thessalonians 2:11-12, 4:1-12; II Thessalonians 3:6-11
[36] Psalm 33 is one of 34 Psalms that do not bear a title or superscription in the Hebrew, although many of these do start with hallelujah as a prelude to the rest of the Psalm. The Septuagint attributes Psalm 33 to David (as only 17 Psalms are without superscription in the LXX).
[37] When we pray the Lord’s Prayer, we never pray the same prayer we prayed the day or week before but rather we pray it completely anew. Just as when we tell our loved ones that we do, in fact, love them we are not repeating something old but declaring something new. Reading Psalm 23 or singing Amazing Grace should remind me of God’s amazing providence, grace, and mercy and, as I direct my adoration towards God in response, it is a new song.