{"id":5635,"date":"2023-03-12T12:24:30","date_gmt":"2023-03-12T18:24:30","guid":{"rendered":"https:\/\/blogs.elca.org\/worldhunger\/?p=5635"},"modified":"2023-03-12T12:24:30","modified_gmt":"2023-03-12T18:24:30","slug":"40days2023-three","status":"publish","type":"post","link":"https:\/\/blogs.elca.org\/worldhunger\/40days2023-three\/","title":{"rendered":"40 Days of Giving 2023: Week Three"},"content":{"rendered":"

\"\"<\/a><\/h2>\n

Session 3 \u2014 Psalm 95<\/strong><\/h2>\n
\u201cFor the Lord is a great God, and a great King above all gods.\u201d \u2014Psalm 95:3<\/h5>\n

Let\u2019s get this out of the way: Psalm 95 is a weird psalm. It\u2019s so odd, in fact, that choosing a single verse to use as an epigram for this session was difficult. Yet even from its most perplexing language we might still be able to glean insights that help us better understand the work of God in the world.<\/p>\n

In The Social Visions of the Hebrew Bible: A Theological Introduction<\/em> (Louisville: Westminster John Knox, 2000), J. David Pleins describes how many of the psalms, including Psalm 95, appear to have been used as parts of liturgy during worship and festivals. This psalm, in particular, appears to be the first in a series (95-99) grouped together as \u201cpsalms of God as king.\u201d Each offers lofty praise of God, often in language that would have been used to praise a human king.<\/p>\n

Psalm 95 opens with praise of God as the creator of the \u201cdepths of the earth . . . the mountains . . . the sea . . . and the dry land\u201d (verses 4-5). The psalmist calls the people to \u201cworship and bow down\u201d before the Lord (verse 6). We might imagine the first half of the psalm being used to call the people to a worship ceremony celebrating the work of God the Creator and the majesty of God the King.<\/p>\n

What\u2019s perplexing about the psalm is that, right after these verses, the tone of the psalm changes abruptly. After this exuberant call to worship the Creator-King, the voice and theme shift. After verse 8, the speaker is no longer the psalmist but God, the tone not one of celebration and praise but of chastisement and threat. \u201cDo not harden your hearts,\u201d God says, or like your ancestors before you, you \u201cshall not enter my rest\u201d (verses 8, 11). The change is so abrupt that many scholars believe the psalm is two different pieces (verses 1-7 and 8-11) that got mashed together. The difference is so stark that one can hardly discern a single theme for the whole psalm.<\/p>\n

Regardless of why these two pieces might have been joined, some of the psalm\u2019s references tie it both to earlier Hebrew Scriptures and to later Christian Scriptures, such as Hebrews 3:1-4:11. One of the closest ties is its mention of the incident at Meribah or Massah, where, the psalm relates, \u201cthe people hardened their hearts against God, rupturing the relationship for forty years\u201d (verse 10).<\/p>\n

So, what happened there?<\/p>\n

The story of Meribah\/Massah is recounted in two places in the Bible: Exodus 17 and Numbers 20. Moses has led the people out of slavery in Egypt. In the first months, they reach the wilderness of Sin (Exodus 17:1) or Zin (Numbers 20:1), which was between Elim and Mount Sinai. From there, they journey and camp in stages. Upon arriving at one site (the Exodus and Numbers accounts differ), the people confront Moses and Aaron. They have been walking in the wilderness for weeks. They\u2019re tired and hungry, and now there is no water. \u201cWhy did you bring us out of Egypt, to kill us and our children and livestock with thirst?\u201d they complain to Moses (Exodus 17:3). Moses pleads with God, who instructs him to go ahead of the people with some of the elders of the community and, with his staff, to strike a rock, out of which water will flow.<\/p>\n

The Hebrews in the wilderness knew then what we know today: without water, there is no life, whether they were enslaved or free. We can imagine their desperation and frustration, perhaps even their anger. What is this new \u201clife\u201d that they are led to, without food or water?<\/p>\n

Scarcity of water affects nearly every aspect of a community\u2019s life. Without water, adequate food cannot be grown. Without water, food cannot be washed or handled safely, so there is an increased risk of disease. Without adequate water nearby, people \u2014 typically women and girls \u2014 must travel miles to get what they need each day. Without water, the threat of violent conflict increases as people fight over this scarce resource. The risks of hunger, poverty, disease, conflict and death all increase when people lack access to the water they need to live. That\u2019s one reason helping neighbors access clean, safe water is a core part of the work supported by ELCA World Hunger. We cannot end hunger without it. The complaint of the Hebrews is not unfounded.<\/p>\n

Yet, from the book of Exodus to Psalm 95 to the book of Hebrews, the incident is used as one more example of disobedience and faithlessness. Even the two names given to the place, Meribah and Massah, reflect this. \u201cMeribah\u201d means \u201ctest\u201d; \u201cMassah\u201d means \u201cquarrel.\u201d The names mark the place where the people tested and quarreled with God.<\/p>\n

Often this type of Bible story is used to argue that we should \u201chave more faith,\u201d trust more fully in God or pray harder. Faith and prayer are important, but neither is going to draw water from a rock. Would that it were otherwise, but prayer didn\u2019t even draw water from the rock for Moses.<\/p>\n

That\u2019s the crucial aspect of the story. It would be nonsensical to believe that none of the Hebrews prayed for water before complaining to Moses and Aaron. Anyone who has known the pangs of thirst or watched a loved one suffer the same knows that prayers for water would not have been far from the hearts and tongues of the people. The story reveals not that God will provide a miracle of water if we pray hard enough but that God will equip leaders to help the people access the resources they need to live. In response to the people\u2019s need, God instructed Moses to gather a team of elders and lead them to a place where water would flow. God even equipped Moses with the right instrument (a staff) and directions (\u201cstrike the rock\u201d) to make it happen. The lesson is not merely to trust that water will flow from a stone but to know that God has, first, provided enough resources through creation to meet our needs and, second, works miracles through the equipping of leaders to access those resources.<\/p>\n

We don\u2019t need to go back to the ancient Hebrews to see this dynamic at work when it comes to water. In Ghana, water scarcity threatens the lives and livelihoods of nearly 90% of the population. Even in urban areas, more than half the people lack access to clean, safe water. In developing countries such as Ghana, almost 80% of illnesses and deaths are caused by water-borne diseases, which in turn are driven by people needing to rely on unsafe water sources. Torgbui Agbeve, a community chief and a participant in a project of the Good News Theological Seminary in Ghana, reports, \u201cI used to go to the River Todzie with some of my people to beg them to grant us access to their river, but they would refuse.\u201d<\/p>\n

With support from ELCA World Hunger, the seminary is working with community leaders such as Torgbui to increase access to safe water. The work is part of a larger project that also creates jobs through a local cottage industry producing plant-based detergent and other products. Since the project began, more than 1,000 people from more than 80 communities have participated, and the seminary plans to expand the work to even more communities.<\/p>\n

\"\"<\/p>\n

The project is effective in large part because it focuses on equipping local leaders to work together to make change happen. It may not be as dramatic as Moses striking a rock, but the community\u2019s work is no less a sign of God working through individuals and communities to help them live and thrive. Torgbui Agbeve\u2019s story of begging at the river also reflects what we know about God\u2019s provision of water. Often there is enough to go around but access is denied or restricted to a few.<\/p>\n

That may be what connects the two parts of Psalm 95. Trusting in God\u2019s promise doesn\u2019t mean praying harder or being more obedient; it means knowing that God, who created the sea, the land and the mountains, creates abundantly, blessing the world with the resources we need to live. It means knowing that the same God will equip the leaders that communities need to thrive.<\/p>\n

Working toward the promised future of a time when we \u201cwill hunger no more and thirst no more\u201d (Revelation 7:16) does not necessarily mean praying for a miracle to come but rather bearing witness to \u2014 and investing in \u2014 the miraculous ways God is already working through leaders and communities to bring that promise to life.<\/p>\n

REFLECTION QUESTIONS<\/strong><\/p>\n

What does it mean to trust in God? When does that seem easy? When does it seem difficult?<\/p>\n

How can faith in God the Creator shape responses to hunger, poverty or water scarcity today?<\/p>\n

In what ways does your congregation equip new leaders to meet emerging needs?<\/p>\n

What is the difference between abundance and scarcity? How might focusing on abundance change how we view ourselves, our world and God?<\/p>\n

\"\"<\/p>\n

Sesi\u00f3n 3 \u2014 Salmo 95<\/strong><\/h2>\n
\u201cPorque el Se\u00f1or es el gran Dios, el gran Rey sobre todos los dioses\u201d. \u2014Salmo 95:3<\/h5>\n

Quit\u00e9monos esto de en medio: el Salmo 95 es un salmo extra\u00f1o. De hecho, es tan extra\u00f1o, que fue dif\u00edcil elegir un solo vers\u00edculo para usarlo como epigrama en esta sesi\u00f3n. Sin embargo, incluso de sus palabras m\u00e1s desconcertantes podr\u00edamos obtener ideas que nos ayuden a entender mejor la obra de Dios en el mundo.<\/p>\n

En The Social Visions of the Hebrew Bible: A Theological Introduction <\/em>[Las visiones sociales de la biblia hebrea: Una introducci\u00f3n teol\u00f3gica] (Louisville: Westminster John Knox, 2000), J. David Pleins dice cu\u00e1ntos de los salmos, incluido el Salmo 95, parecen haber sido utilizados como partes de la liturgia durante la adoraci\u00f3n y las fiestas. Este salmo, en particular, parece ser el primero de una serie (95-99), agrupados como \u201csalmos de Dios como rey\u201d. Cada uno ofrece una sublime alabanza a Dios, a menudo en un lenguaje que se habr\u00eda utilizado para alabar a un rey humano.<\/p>\n

El Salmo 95 comienza con alabanza a Dios como el creador de los \u201cabismos de la tierra… los montes… el mar… y la tierra firme\u201d (vers\u00edculos 4-5). El salmista llama al pueblo diciendo \u201cpostr\u00e9monos reverentes, doblemos la rodilla\u201d ante el Se\u00f1or (vers\u00edculo 6). Podr\u00edamos imaginar que la primera mitad del salmo se usa para llamar al pueblo a una ceremonia de adoraci\u00f3n que celebra la obra de Dios el Creador y la majestad de Dios el Rey.<\/p>\n

Lo desconcertante del salmo es que, justo despu\u00e9s de estos vers\u00edculos, su tono cambia abruptamente. Despu\u00e9s de este llamado jubiloso a adorar al Rey Creador, la voz y el tema cambian. Despu\u00e9s del vers\u00edculo 8, el orador ya no es el salmista sino Dios, el tono no es de celebraci\u00f3n y alabanza, sino de castigo y amenaza. Dios dice, \u201cno endurezcan el coraz\u00f3n\u201d, o, como les sucedi\u00f3 a sus antepasados que estuvieron antes que ustedes, \u201cjam\u00e1s entrar\u00e1n en mi reposo\u201d (vers\u00edculos 8, 11). El cambio es tan abrupto, que muchos eruditos creen que el salmo consiste en dos trozos diferentes (vers\u00edculos 1-7 y 8-11) que fueron combinados. La diferencia es tan marcada, que casi no se puede discernir un solo tema en todo el salmo.<\/p>\n

Independientemente de la raz\u00f3n por la que pudieron haberse juntado estos dos trozos, algunas de las referencias del salmo lo vinculan tanto a Escrituras Hebreas anteriores como a Escrituras cristianas posteriores, como Hebreos 3:1-4:11. Uno de los v\u00ednculos m\u00e1s estrechos es su menci\u00f3n del incidente en Merib\u00e1 o Mas\u00e1, donde, seg\u00fan relata el salmo, \u201ccuarenta a\u00f1os [Dios] estuv[o] enojado con aquella generaci\u00f3n, y dij[o]: \u2018Son un pueblo mal encaminado que no reconoce mis senderos\u2019 (vers\u00edculo 10).<\/p>\n

Entonces, \u00bfqu\u00e9 pas\u00f3 all\u00ed?<\/p>\n

La historia de Merib\u00e1 o Mas\u00e1 se narra en dos lugares en la Biblia: \u00c9xodo 17 y N\u00fameros 20. Mois\u00e9s hab\u00eda sacado al pueblo de la esclavitud en Egipto. En los primeros meses llegaron al desierto de Sin (\u00c9xodo 17:1) o Zin (N\u00fameros 20:1), que estaba entre Elim y el Monte Sina\u00ed. De ah\u00ed, viajan y acampan por etapas. Al llegar a cierto sitio (los relatos de \u00c9xodo y N\u00fameros difieren), el pueblo confronta a Mois\u00e9s y Aar\u00f3n. Han estado caminando en el desierto durante semanas. Est\u00e1n cansados y hambrientos, y ahora no hay agua. \u201c\u2014\u00bfPara qu\u00e9 nos sacaste de Egipto? \u2014reclamaban\u2014. \u00bfS\u00f3lo para matarnos de sed a nosotros, a nuestros hijos y a nuestro ganado?\u201d, se quejan ante Mois\u00e9s (\u00c9xodo 17:3). Mois\u00e9s le suplica a Dios, quien le instruye que vaya por delante del pueblo con algunos de los ancianos de la comunidad, y que con su vara golpee una roca, de la cual fluir\u00e1 agua.<\/p>\n

Los hebreos en el desierto sab\u00edan entonces lo que sabemos hoy: sin agua, no hay vida, ya sea que fuesen esclavos o libres. Podemos imaginar la desesperaci\u00f3n y frustraci\u00f3n de ellos, tal vez incluso su ira. \u00bfA qu\u00e9 nueva \u201cvida\u201d los llevan, sin comida ni agua?<\/p>\n

La escasez de agua afecta casi todo aspecto de la vida de una comunidad. Sin agua no se pueden cultivar alimentos adecuados. Sin agua los alimentos no se pueden lavar ni manipular de manera segura, por lo que existe un mayor riesgo de enfermedades. Sin agua potable cercana, las personas \u2014generalmente las mujeres y ni\u00f1as\u2014 deben viajar kil\u00f3metros para obtener el agua que necesitan cada d\u00eda. Sin agua aumenta el peligro de conflictos violentos en lo que las personas pelean por este recurso escaso. Los riesgos de hambre, pobreza, enfermedades, conflicto y muerte aumentan cuando las personas no tienen acceso al agua que necesitan para vivir. Esa es una de las razones por las que una parte fundamental del trabajo que apoya ELCA World Hunger es ayudar a los vecinos a tener acceso a agua limpia y potable. No podemos acabar con el hambre sin ella. La queja de los hebreos no es infundada.<\/p>\n

Sin embargo, desde el libro de \u00c9xodo, al Salmo 95, al libro de Hebreos, el incidente se usa como un ejemplo m\u00e1s de desobediencia y falta de fe. Incluso los dos nombres que se le dan al lugar, Merib\u00e1 y Mas\u00e1, reflejan esto. \u201cMerib\u00e1\u201d significa \u201cprueba\u201d; \u201cMas\u00e1\u201d significa \u201cpelea\u201d. Los nombres marcan el lugar donde el pueblo prob\u00f3 a Dios y pele\u00f3 con Dios.<\/p>\n

Con frecuencia este tipo de historia b\u00edblica se usa para alegar que debemos \u201ctener m\u00e1s fe\u201d, confiar m\u00e1s plenamente en Dios u orar m\u00e1s fervientemente. La fe y la oraci\u00f3n son importantes, pero ninguna de las dos va a hacer salir agua de una roca. Ojal\u00e1 fuera de otra manera, pero la oraci\u00f3n ni siquiera hizo salir agua de la roca para Mois\u00e9s.<\/p>\n

Ese es el aspecto crucial de la historia. Ser\u00eda absurdo creer que ninguno de los hebreos or\u00f3 por agua antes de quejarse ante Mois\u00e9s y Aar\u00f3n. Cualquiera que haya sido devorado por la sed o haya visto a un ser querido sufrir lo mismo sabe que las oraciones por agua no habr\u00edan estado lejos de los corazones y las lenguas del pueblo. Lo que la historia revela no es que Dios proveer\u00e1 un milagro de agua si oramos lo suficientemente fuerte, sino que Dios equipar\u00e1 a los l\u00edderes para ayudar a las personas a acceder los recursos que necesitan para vivir. En respuesta a la necesidad del pueblo, Dios orden\u00f3 a Mois\u00e9s que reuniera un grupo de ancianos y los guiara a un lugar donde fluir\u00eda el agua. Dios incluso equip\u00f3 a Mois\u00e9s con el instrumento correcto (una vara) y las instrucciones (\u201cgolpear la roca\u201d) para que esto sucediera. La lecci\u00f3n no es simplemente confiar en que el agua fluir\u00e1 de una piedra, sino saber que, primero, Dios ha provisto suficientes recursos a trav\u00e9s de la creaci\u00f3n para satisfacer nuestras necesidades y, segundo, Dios hace milagros a trav\u00e9s del equipamiento de l\u00edderes para acceder a esos recursos.<\/p>\n

En lo que al agua se refiere, no tenemos que volver a los antiguos hebreos para ver esta din\u00e1mica en funcionamiento. En Ghana, la escasez de agua amenaza la vida y los medios de subsistencia de casi el 90% de la poblaci\u00f3n. Incluso en las zonas urbanas, m\u00e1s de la mitad de la poblaci\u00f3n carece de acceso a agua limpia y potable. En pa\u00edses en desarrollo como Ghana, casi el 80% de las enfermedades y muertes son causadas por enfermedades transmitidas por el agua, que a su vez son impulsadas por personas que necesitan depender de fuentes de agua insalubres. Torgbui Agbeve, un cacique de la comunidad que participa en un proyecto de Good News Theological Seminary [Seminario Teol\u00f3gico Buenas Nuevas] en Ghana, relata: \u201cYo iba al r\u00edo Todzie con algunas personas de mi pueblo para rogarles que nos permitieran el acceso a su r\u00edo, pero se negaban\u201d.<\/p>\n

Con el apoyo de ELCA World Hunger, el seminario est\u00e1 trabajando con l\u00edderes comunitarios como Torgbui para facilitar el acceso a agua potable. El trabajo es parte de un proyecto m\u00e1s amplio que tambi\u00e9n crea empleos mediante una industria artesanal local que produce detergente a base de plantas y otros productos. Desde que comenz\u00f3 el proyecto, m\u00e1s de 1,000 personas de m\u00e1s de 80 comunidades han participado, y el seminario planea expandir la obra aun a m\u00e1s comunidades.<\/p>\n

El proyecto es efectivo en gran parte porque se concentra en equipar a los l\u00edderes locales a trabajar juntos para que ocurra el cambio. Puede que no sea tan dram\u00e1tico como cuando Mois\u00e9s golpe\u00f3 la roca, pero el trabajo de la comunidad no es menos signo de que Dios trabaja a trav\u00e9s de individuos y comunidades con el fin de ayudarlos a vivir y prosperar. La historia que relata Torgbui Agbeve de rogar en el r\u00edo tambi\u00e9n refleja lo que sabemos de la provisi\u00f3n de agua por parte de Dios. A menudo hay suficiente para todos, pero se les niega o restringe a algunos el acceso a ella.<\/p>\n

Eso puede ser lo que conecta las dos partes del Salmo 95. Confiar en la promesa de Dios no significa que hay que orar m\u00e1s fuerte o ser m\u00e1s obediente; significa saber que Dios, quien cre\u00f3 el mar, la tierra y los montes, crea en abundancia, bendiciendo al mundo con los recursos que necesitamos para vivir. Significa saber que el mismo Dios equipar\u00e1 a los l\u00edderes con lo que las comunidades necesitan para prosperar.<\/p>\n

Trabajamos por un tiempo en el que \u201cya no sufrir\u00e1n hambre ni sed\u201d. Trabajar por el futuro prometido de un tiempo en el que \u201cya no sufrir[emos] hambre ni sed\u201d (Apocalipsis 7:16) no significa necesariamente orar para que venga un milagro, sino m\u00e1s bien dar testimonio de las formas milagrosas en que Dios ya est\u00e1 trabajando a trav\u00e9s de l\u00edderes y comunidades para hacer realidad esa promesa, e invertir en ellas.<\/p>\n

PREGUNTAS DE REFLEXI\u00d3N<\/strong><\/p>\n

\u00bfQu\u00e9 significa confiar en Dios? \u00bfCu\u00e1ndo parece f\u00e1cil? \u00bfCu\u00e1ndo parece dif\u00edcil?<\/p>\n

\u00bfC\u00f3mo puede la fe en Dios el Creador dar forma a las respuestas al hambre, la pobreza o la escasez de agua hoy?<\/p>\n

\u00bfDe qu\u00e9 manera su congregaci\u00f3n equipa a los nuevos l\u00edderes para satisfacer las necesidades que surgen?<\/p>\n

\u00bfCu\u00e1l es la diferencia entre abundancia y escasez? \u00bfC\u00f3mo podr\u00eda el concentrarse en la abundancia cambiar la forma en que nos vemos a nosotros mismos, y en que vemos a nuestro mundo y a Dios?<\/p>\n","protected":false},"excerpt":{"rendered":"

Session 3 \u2014 Psalm 95 \u201cFor the Lord is a great God, and a great King above all gods.\u201d \u2014Psalm 95:3 Let\u2019s get this out of the way: Psalm 95 is a weird psalm. It\u2019s so odd, in fact, that choosing a single verse to use as an epigram for this session was difficult. Yet […]<\/p>\n","protected":false},"author":289,"featured_media":5637,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5635","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-post"],"acf":[],"yoast_head":"\n40 Days of Giving 2023: Week Three - ELCA World Hunger<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.elca.org\/worldhunger\/40days2023-three\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"40 Days of Giving 2023: Week Three - ELCA World Hunger\" \/>\n<meta property=\"og:description\" content=\"Session 3 \u2014 Psalm 95 \u201cFor the Lord is a great God, and a great King above all gods.\u201d \u2014Psalm 95:3 Let\u2019s get this out of the way: Psalm 95 is a weird psalm. 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