How to Pray in Times of Sudden Disaster

These natural disasters leave huge numbers of people displaced, homeless, and even killed. Property is destroyed. The loss of dollars is staggering to even fathom.

We are left to question, “Where is God when these hurricanes and natural disasters strike?”

I don’t have an easy answer for why God allows hurricanes and natural disasters to occur. We live in a world messed up by sin. God promises in the Bible that He hears and responds to our prayers. 

In 1 John 5:14 it says, “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us.” In James 5:16 it tells us, “Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.”

Let’s join together in praying these prayers for hurricane and natural disaster protection. We don’t fully understand how God works through our prayers, but we trust that He does.

For those of you who are or were directly in the hurricane, flood, wildfires, or other natural disaster’s path, please know we are praying for you.

If you have loved ones who are in harm’s way, we pray along with you and trust in God’s loving protection.

For those of us who are many miles away, this all feels a bit disconcerting, doesn’t it? Life continues as usual and that feels somehow a relief and wrong at the same time. God calls us to pray for and reach out to the vulnerable. Offer help in whatever ways you can, big or small.

After a hurricane, wildfire, or natural disaster, rebuilding and recovery takes years. Let’s continue to help and pray for those in need.

Pray for Those Directly in the Harm’s Path:  Jesus, we lift an urgent plea for those directly in the path of a hurricane, wildfire, or natural disaster. You calmed the Sea of Galilee with a couple words. You have the power to calm any storm in our lives. Protect people who are in harm’s way, provide ways out and safe places to stay while the storm rages. Keep loved ones, pets, and rescue workers safe from harm. In your saving name we pray, Amen.

Pray for Those Affected by Evacuating and Displaced:  Heavenly Father, we grieve for those who have lost their homes temporarily or permanently. Provide all who are displaced a safe place to rest tonight. Give people access to clean water, provisions for daily living, and security in where ever they reside now. Rest your loving hand on recovery efforts so that children can attend school, the vulnerable will be secure, and all people will connect with their community once again. Let all people find refuge in you. Amen

Pray for Rescue Workers:  Protect and guide all who serve as rescue workers. Give them endurance and direction as they seek to do your work of caring for those who need your healing, protection, and recovery. When they face danger, be their stronghold. We thank you for their efforts. Amen.

Pray for Ongoing Relief Efforts:  Lord God, we ask your wisdom for those who lead relief efforts in the wake of a natural disaster. We pray for our government, our churches, and our communities. May relief be fast. Give discernment to those who donate funds and keep every agency free from fraud. Open any closed doors so that people will receive shelter, clean water, and food. Bless our efforts as a nation as we care for those in need at this time. In your holy name we pray, Amen.

Pray for Rebuilding:  Father, Son, and Holy Spirit, you are our source of ultimate strength. Lift up those who have fallen. Sustain those who work to rebuild after a natural disaster. Fill us with hope and remind us that you make all things new. You are our rock and our redeemer. In the name of Jesus we pray, Amen.

In times of trouble, the first and best thing we can do is pray!

~Bits and Pieces of 5 Prayers for Hurricane and Natural Disaster Protection and Recovery 

The Book of Psalms - Inspirations of the Holy Spirit

The Book of Psalms is a compilation of several ancient collections of Hebrew songs and poems for use in congregational worship, as well as in private devotion. In some collections the ancient compilers gathered together mostly David’s superb songs. In others they drew from a variety of authors such as Moses, Asaph, Heman, the sons of Korah, Solomon, and Ethan. Many are from unnamed sources. Jewish scholars called these “orphan psalms.”

The Ugaritic texts, when contrasted with the more recent Dead Sea Scrolls, show that the imagery, style, and parallelisms of some of the psalms reflect a very ancient Canaanite style and vocabulary. The Book of Psalms, then, reflects the worship, devotional life, and religious sentiment of approximately one thousand years of Israel’s history.

The Hebrew title of this book, Sepher Tehillim, means “Book of Praises.” The Greek titles, Psalmoi or Psalterion, denote a poem that is to be accompanied by a stringed instrument. However, the Psalter contains more than temple songs and hymns of praise. It includes elegies, laments, personal and national prayers, petitions, meditations, instructions, historical anthems, and acrostic tributes to noble themes.

In its final form in our canon of Scripture, the Book of Psalms is subdivided into five smaller books. Each book is a compilation of several ancient collections of songs and poems. A fitting doxology has been placed at the end of each book by its editors. In Book One (Ps. 1—41) most of the songs are attributed to David. Book Two (Ps. 42—72) is a collection of songs by, of, or for David, the sons of Korah, Asaph, and Solomon, with four anonymously written. Book Three (Ps. 73—89) is marked by a large collection of Asaph’s songs. He was King David’s choirmaster (1 Chr. 16:4–7). Although most psalms in Book Four (Ps. 90—106) are without given authors, David and Moses are contributors. More of David’s songs are found in Book Five (Ps. 107—150). The series of songs called the Egyptian Hallel (Ps. 113—118) is found here as well. The final songs (Ps. 146—150) in Book Five are known as the “Great Hallel” series. Each song begins and ends with the Hebrew exclamation of praise, “Hallelujah!”

The word selah appears seventy-one times in the Psalms and has various translations. It comes from a root meaning “to lift up.” It might be a Hebrew equivalent of several more common musical terms. It may indicate an increase in volume, as in the musical notations “crescendo” or “forte.” It could also be the equivalent of a musical pause, rest, or interlude, suggesting a period of silence. The technical musical term, “rest,” calls for silence whereas the term “fermata” refers to a prolonged pitch. The use of selah in a psalm possibly signified a break in the singing for prostrations. Although we do not know the specific meaning of the term, the contexts seem to imply an instruction to pause for reflection on what has been said in preparation for what will follow. In Psalm 9:16, David seems to call the reader/hearer to both pause and meditate. He uses the terms higgaion and selah before continuing to the next section, which likewise concludes with another reflective directive, selah.

Instead of a rhyming of sounds, Hebrew poetry and song are marked by parallelism, or rhyming of thoughts. Most parallelisms are couplets that state synonymous thoughts in each line (36:5). Others are antithetic, where the second line states the negative of the preceding line (20:8). There are also constructive or synthetic couplets, which tend to add to, or build on to, a thought (19:8, 9). A few parallelisms are causal, revealing the justification for the first line (31:21). Sometimes parallelism involves three lines (1:1), four lines (33:2, 3), or more.

Also, throughout the centuries the Psalms have been a source of personal inspiration and spiritual strength. In the course of dealing with the adversities of life, people are often frustrated by not being able to express adequately their emotional pain or mental anguish. The Psalms release us from that frustration. With emotionally drenched complaints, humble confessions, desperate pleas, penitent prayers, or screams of pain, the writers of the Psalms skillfully expose and express the yearnings of our deepest thoughts. This use of the Psalms is often the first step toward our own deliverance. By song and Spirit they comfort the lonely, strengthen the weary, bind the brokenhearted, and turn the eyes of the downcast up toward their Creator. Hope returns, faith is renewed, and life again becomes bearable.

The first Christian churches comprised mainly Jewish people, so it was natural that they incorporate the singing of psalms, hymns, and spiritual songs into their worship (Col. 3:16). Throughout the centuries, in most of the major Christian denominations, hymnbooks composed mostly of psalms set to cultural music patterns have been used in congregational singing. In modern times, churches continue to draw from the Book of Psalms for songs of worship. The worship of the Christian church incorporates not only the lyrics and instruments of the Psalms, but involves clapping (47:1), lifting up hands (141:2), bowing (95:6), standing (134:1), shouting (47:1), and dancing (149:3).

Approximately half of the Old Testament references to the Messiah quoted by New Testament writers are from the Book of Psalms. The apostles saw prophetic reference in this book to Christ’s birth (Acts 13:33), His lineage (Matt. 22:42, 43), His zeal (John 2:17), His teaching by parables (Matt. 13:35), His rejection (Matt. 21:42), His priesthood (Heb. 5:6), His betrayal by Judas (John 13:18), His vicarious suffering (Rom. 15:3), His triumphant resurrection (Acts 2:25–28), ascension (Acts 2:34), and reign (1 Cor. 15:27), as well as many other aspects of His ministry.

Some of the prophetic references to Christ are typical, that is, symbolic shadows of future realities. Other references are direct prophetic statements. Either way, the interpretation of these psalms as messianic is verified by Jesus’ own words in Luke 24:44, where He declared that the Psalms spoke concerning Him.

The Book of Psalms, and the principles of worship they reflect, minister to the soul of man and to the heart of God because they are the product of the work of the Holy Spirit. David, the major contributor to the Book of Psalms, was anointed by the Holy Spirit (1 Sam. 16:13). Not only was this anointing for kingship, but it was for the office of a prophet (Acts 2:30); and the prophetic statements he recorded were by the power of the Holy Spirit (Luke 24:44; Acts 1:16). In fact, the lyrics of his songs were composed by the inspiration of the Spirit (2 Sam. 23:1, 2), as were his plans for appointing chief musicians and choirs with their accompanying orchestras (1 Chr. 28:12, 13).

Thus the Psalms are unique and vastly different from the works of secular composers. Both may reflect the depths of agony experienced by the tormented human spirit, with all its pathos, and express the rapturous joy of the freed soul, yet the Psalms move to a higher plane by the creative anointing of the Holy Spirit.

Specific statements show that the Holy Spirit is at work in creating life (104:30); that He faithfully accompanies the believer (139:7); that He guides and instructs (143:10); that He sustains the penitent (51:11, 12); and that He interacts with the rebellious (106:33).  ~NSFL PS 1-150

The Book of Judges - The Cycle of Rebellion

The Book of Judges illustrates the disastrous consequences of breaking fellowship with God through idolatrous worship. Sin separates from God. The Lord requires commitment from His people. When we commit sin, the Lord in His love chastises us until we come to full repentance. When we cry out to Him, the Lord faithfully responds to us. He forgives us, brings deliverance to us, and restores fellowship with us.

The main body of the book (3:7—16:31) illustrates this recurring pattern within Israel’s early history. The Israelites did evil in the sight of the Lord (apostasy); the Lord delivered them into the hands of enemies (oppression); the people of Israel cried out to the Lord (repentance); and in response to their cry, the Lord raised up deliverers whom He empowered with His Spirit (deliverance). Six individuals—Othniel, Ehud, Deborah, Gideon, Jephthah, and Samson—whose role as deliverers is related in some detail are classified as the “major” judges. Six others who are only briefly mentioned—Shamgar, Tola, Jair, Ibzan, Elon, and Abdon—are referred to as the “minor” judges. The thirteenth individual, Abimelech, is supplemental to the story of Gideon.

The Lord is our Judge—our Deliverer. He is able to do impossible things. Just as He appointed deliverers and empowered them with His Spirit to do exploits, He is able to endue us with His Holy Spirit and to use us to bring deliverance to those who are bound in sin and despair. He responds to the cry of a penitent heart. The Lord is faithful and His love is constant.

Humankind’s need of a divine deliverer or savior is emphasized in the Book of Judges. Throughout history, God’s people have sinned. God as the Lord of history has always delivered His people from oppression when they repented and turned their hearts toward Him. In the fullness of time, God in His love sent forth His Son Jesus Christ as our Deliverer, our Savior, to redeem us from the bondage of sin and death. Our Lord is a righteous Judge (2 Tim. 4:8) who will one day “judge the world in righteousness” (Acts 17:31).

The activity of the Spirit of the Lord in the Book of Judges is clearly portrayed in the charismatic leadership of the period. The following heroic deeds of Othniel, Gideon, Jephthah, and Samson are attributed to the Spirit of the Lord: 

1. The Spirit of the Lord came upon Othniel (3:10) and enabled him to deliver the Israelites from the hand of Cushan-Rishathaim, king of Mesopotamia. 

2. Through the personal presence of the Spirit of the Lord, Gideon (6:34) delivered God’s people from the oppression of the Midianites. Literally, the Spirit of the Lord clothed Himself with Gideon. The Spirit empowered this divinely appointed leader and acted through him to accomplish the Lord’s saving act on behalf of His people.

3. The Spirit of the Lord equipped Jephthah (11:29) with leadership skills in his military pursuit against the Ammonites. Jephthah’s victory over the Ammonites was the Lord’s act of deliverance on behalf of Israel.

4. The Spirit of the Lord empowered Samson to perform extraordinary deeds. He began to stir Samson (13:25). The Spirit of the Lord came mightily upon him on several occasions. He tore a lion apart with his bare hands (14:6). At one time he killed thirty Philistines (14:19) and at another time he freed himself from ropes that bound his hands and killed a thousand Philistines with the jawbone of a donkey (15:14, 15).

The same Holy Spirit who enabled these deliverers to do exploits and fulfill the Lord’s plans and purposes is at work today. He desires to move upon His people so that they too can do impossible things. The Lord wants to bring deliverance to His people, and He is looking for consecrated men and women whom He can empower with His Holy Spirit. ~NSFL