Project – Faith, Prayer and Divine Intervention in Times of Crisis: A Biblical Examination of Selected Old and New Testament Narratives

CHAPTER ONE

INTRODUCTION

1.1 Background of the Study

Human existence is characterized by moments of uncertainty, difficulty and crisis. Individuals, families, communities and nations encounter situations such as illness, bereavement, financial hardship, persecution, conflict, natural disasters, displacement, relational breakdown and threats to personal security. Such experiences often challenge established assumptions about life and compel people to seek sources of strength, meaning and hope. Within the Christian faith, crisis is not understood merely as a psychological or social experience; it can also become a context in which faith is tested, prayer becomes more urgent and believers seek divine intervention. The biblical tradition contains numerous narratives in which individuals and communities encounter severe crises and respond by trusting God, praying for help and experiencing, expecting or interpreting divine action.

Faith occupies a central place in the biblical understanding of the relationship between God and humanity. In the Old Testament, faith is repeatedly associated with trusting God despite circumstances that appear threatening or uncertain. Abraham’s response to God’s call provides an early example of trust, as he departed from his homeland without initially knowing the destination God would reveal to him (Gen. 12:1–4). Later, Abraham’s trust was tested when God commanded him to offer Isaac (Gen. 22:1–14). The narrative presents faith not as the absence of difficulty but as confidence in God’s character and promises in the midst of uncertainty.

The Exodus narrative provides another major biblical example of faith during crisis. Israel was confronted by the Egyptian army at the Red Sea, apparently leaving the people without a means of escape (Exod. 14:10–14). Moses instructed the people not to fear but to stand firm and observe the Lord’s deliverance. The subsequent crossing of the sea became one of the foundational narratives of divine intervention in the Old Testament. The event demonstrates the biblical pattern in which human beings encounter circumstances beyond their capacity to resolve and respond by trusting God.

The Old Testament also portrays prayer as a significant response to crisis. Hannah’s prayer in 1 Samuel 1 emerges from prolonged emotional distress and social difficulty. Her prayer demonstrates that biblical prayer may include lament, petition, tears and the presentation of deeply personal concerns before God. Hannah’s experience eventually results in the birth of Samuel, and her response in 1 Samuel 2 becomes an expression of worship and thanksgiving. The narrative therefore connects crisis, prayer, divine response and renewed worship.

David’s experiences provide another extensive body of biblical material concerning faith and prayer in times of danger. The Psalms frequently portray individuals crying to God from situations of fear, persecution, illness, injustice and distress. Psalm 34, for example, presents testimony concerning God’s deliverance of those who seek Him, while Psalm 46 portrays God as a refuge and strength in the midst of upheaval. Psalm 50:15 explicitly calls God’s people to call upon Him in trouble, promising divine deliverance. These texts establish prayer not merely as a religious ceremony but as a means through which God’s people express dependence upon Him during adversity.

The prophet Elijah’s experience during the drought and subsequent confrontation with the prophets of Baal further illustrates the relationship between faith, prayer and divine intervention. In 1 Kings 17, Elijah announces a drought, experiences God’s provision through the ravens and later witnesses the restoration of the widow’s son. In 1 Kings 18, Elijah prays for rain after the prolonged drought, and the narrative presents the return of rain as an answer to his prayer. The account emphasizes confidence in God’s power while also showing that divine intervention occurs within a larger theological context involving Israel’s covenant relationship with God.

The narrative of Hezekiah also provides an important example of crisis and prayer. When Jerusalem faced the threat of Assyrian invasion, Hezekiah responded by seeking God and presenting the threatening message before the Lord (2 Kings 19:14–19). The crisis was political, military and existential. Yet the king’s response was theological: he turned to God rather than relying solely upon military calculations. The narrative subsequently describes divine action against the Assyrian threat (2 Kings 19:32–37). This account demonstrates the biblical conviction that prayer can become a response to circumstances that exceed human capacity.

The book of Daniel provides another significant perspective on faith under pressure. Daniel and his companions lived within a foreign imperial environment and encountered political and religious pressures. Daniel 3 presents Shadrach, Meshach and Abednego facing the threat of death in the fiery furnace because of their refusal to worship the image established by Nebuchadnezzar. Their response is particularly important because their faith does not depend upon a guaranteed outcome. They affirm God’s ability to deliver them while also declaring that they will remain faithful even if deliverance does not occur (Dan. 3:16–18). The narrative therefore presents mature faith as confidence in God that remains steadfast even when the desired intervention cannot be presumed.

Daniel 6 similarly portrays prayer in the context of political crisis. Daniel continues his established practice of praying despite a royal decree prohibiting such activity. His prayer results in his arrest and placement in the lions’ den, but the narrative subsequently portrays God’s intervention and Daniel’s preservation (Dan. 6:10–23). The account illustrates that biblical faith does not necessarily prevent believers from entering crisis; rather, faith may determine how believers respond when crisis occurs.

The book of Esther provides another important perspective, although divine intervention is portrayed differently. The narrative does not explicitly describe prayer in the same manner as some other biblical narratives, nor does it repeatedly name God. Nevertheless, the crisis facing the Jewish community generates fasting, solidarity, courage and decisive action (Esth. 4:15–16). Esther’s response demonstrates that faith in a crisis can involve both dependence upon God and courageous human responsibility. The narrative therefore cautions against understanding divine intervention as a substitute for human action.

The book of Job presents perhaps one of the most profound biblical treatments of faith during prolonged crisis. Job loses his possessions, children and health and struggles to understand the reason for his suffering (Job 1–2). His experience raises difficult questions about divine justice, suffering and the apparent absence of intervention. Job’s friends attempt to explain his suffering through simplistic assumptions concerning sin and punishment, but the book ultimately challenges such explanations. Walter Brueggemann’s Theology of the Old Testament: Testimony, Dispute, Advocacy emphasizes the richness and complexity of Israel’s theological testimony, including the diverse voices through which Israel speaks about God, suffering, justice and human experience (Brueggemann, 1997). Brueggemann’s work is a major contribution to Old Testament theology and was published by Fortress Press.

The New Testament continues and develops these themes. Jesus’ ministry frequently takes place within contexts of human crisis. The Gospels contain narratives involving sickness, bereavement, demonic oppression, hunger, storms, social exclusion and fear. In many of these accounts, people respond to Jesus with faith, petition or desperate appeals for help. The healing of the woman with the issue of blood, for example, occurs within a context of prolonged suffering (Mark 5:25–34). Jairus approaches Jesus because his daughter is critically ill, while the disciples encounter a life-threatening storm on the Sea of Galilee (Mark 4:35–41). These narratives demonstrate that the Gospel accounts understand divine intervention not merely as an abstract doctrine but as something encountered within concrete human crises.

The raising of Lazarus provides a particularly significant example. Lazarus dies before Jesus arrives in Bethany, and both Martha and Mary express their disappointment that Jesus had not arrived earlier (John 11:21, 32). Jesus responds to the situation with compassion, theological teaching and divine action. The narrative climaxes with Lazarus being called from the tomb (John 11:38–44). The account connects faith, grief, prayer, divine glory and intervention while also acknowledging the emotional reality of human suffering.

Jesus’ own prayer life is central to the New Testament understanding of prayer. The Gospels repeatedly portray Jesus withdrawing to pray (Mark 1:35; Luke 5:16; Luke 6:12). In Gethsemane, Jesus prays in the face of impending suffering and death (Matt. 26:36–46; Mark 14:32–42; Luke 22:39–46). His prayer demonstrates both honest expression of distress and submission to the Father’s will. The Gethsemane narrative is especially important because it prevents Christian teaching about prayer from being reduced to the assumption that faithful prayer always produces immediate escape from suffering. Jesus prays for the cup to be removed, yet He submits to the Father’s will.

The Apostle Paul likewise presents prayer and faith within contexts of suffering. Paul experienced imprisonment, persecution, physical hardship, opposition and uncertainty (2 Cor. 11:23–28). In 2 Corinthians 1:8–11, he describes severe affliction in Asia and acknowledges that he and his companions felt unable to survive. Yet he connects their experience with dependence upon God and the prayers of other believers. The passage therefore demonstrates that prayer may operate through communal intercession as well as individual petition.

Paul’s teaching in Philippians is also important. Writing from a context of imprisonment, Paul encourages believers to respond to anxiety through prayer, petition and thanksgiving (Phil. 4:6–7). The result described is not necessarily an immediate change in external circumstances but the peace of God guarding the hearts and minds of believers. This is a significant theological dimension of divine intervention: God’s response may involve transformation of the believer’s inner condition even when the external crisis remains.

James 5:13–18 explicitly connects suffering, prayer, illness and faith. James asks whether anyone is suffering and directs such a person to pray. He also discusses prayer for the sick and refers to Elijah as an example of effective prayer. This passage demonstrates the importance of prayer within the early Christian community and reinforces the expectation that God hears and responds to prayer.

The relationship between faith and prayer is also evident in Jesus’ teaching. In Mark 11:22–24, Jesus teaches His disciples to have faith in God and presents prayer within the framework of trust. Yet this teaching must be interpreted alongside other New Testament passages concerning God’s will, perseverance, wisdom and submission. Prayer is not presented as a mechanism by which human beings control God. Rather, Christian prayer is fundamentally relational: believers approach God in trust, dependence and submission.

Gordon D. Fee’s theological work on Paul’s writings emphasizes the centrality of God’s Spirit and the life of the Christian community. In God’s Empowering Presence, Fee examines the role of the Spirit throughout Paul’s letters and demonstrates how the Spirit is integral to Christian existence and communal life (Fee, 1994). His broader treatment of Pauline theology is useful for understanding prayer and faith within the context of life in Christ rather than as isolated religious practices.

The biblical concept of divine intervention also requires careful definition. Divine intervention refers broadly to God’s active involvement in human circumstances, particularly where biblical narratives portray God as acting to deliver, protect, heal, provide, judge, redirect or otherwise accomplish His purposes. However, the Bible does not present divine intervention as predictable or controllable. God intervenes according to His character and purposes, and the narratives themselves reveal different forms of response. Sometimes deliverance occurs immediately; at other times believers endure prolonged suffering; and in some cases the desired outcome does not occur.

This distinction is particularly important because Christians may sometimes assume that strong faith guarantees a particular material outcome. Such an assumption can produce disappointment or spiritual confusion when a person prays sincerely but does not receive the expected healing, financial breakthrough, deliverance or restoration. The biblical narratives challenge simplistic explanations. The three Hebrew men in Daniel 3 demonstrate faith that remains committed to God even if deliverance does not occur. Jesus in Gethsemane submits to the Father’s will despite praying for the cup to pass. Paul prays concerning his “thorn in the flesh,” yet the answer he receives emphasizes God’s sufficient grace rather than the removal of the affliction (2 Cor. 12:7–10).

Consequently, biblical faith should not be understood merely as confidence that God will perform whatever the believer requests. Faith involves trust in God’s character, power, wisdom and faithfulness. Hebrews 11 presents faith as confidence in what is hoped for and conviction concerning what is not seen (Heb. 11:1), while the narratives throughout the chapter demonstrate both deliverance and suffering. Some obtained remarkable victories, while others endured persecution and death (Heb. 11:32–38). The chapter therefore provides a balanced theology in which faith is compatible with both divine deliverance and faithful endurance.

The relationship between prayer and divine sovereignty is equally important. Christian prayer assumes that God is sovereign while also affirming that prayer matters. The biblical narratives repeatedly portray people praying and God responding. Abraham intercedes for Sodom (Gen. 18:22–33), Moses intercedes for Israel (Exod. 32:30–35), Hannah prays for a child (1 Sam. 1:9–20), Hezekiah prays during national crisis (2 Kings 19:14–19), Elijah prays during drought (1 Kings 18:36–39), the early church prays for Peter (Acts 12:5), and Jesus prays for His disciples (John 17). These narratives demonstrate that divine sovereignty does not eliminate the biblical significance of prayer.

The early church provides important New Testament examples of communal prayer during crisis. Acts 4:23–31 records the believers praying after Peter and John experienced opposition from religious authorities. Their prayer does not primarily request an easier environment; rather, they ask for boldness to continue speaking God’s word. The response involves divine empowerment, and the place where they were gathered is described as shaken. The narrative demonstrates that prayer can transform the church’s response to crisis even when external opposition remains.

Acts 12 provides another striking example. Peter is imprisoned by Herod and faces execution, while the church prays earnestly for him (Acts 12:5). The narrative subsequently describes Peter’s miraculous release from prison through angelic intervention (Acts 12:6–11). This account is particularly relevant to the present study because it explicitly connects a community crisis, persistent prayer and divine intervention.

The biblical narratives therefore present crisis as a significant theological context. Crisis exposes human limitations, challenges faith, creates opportunities for prayer and can reveal dimensions of God’s character. At the same time, Scripture refuses to reduce crisis to a simple formula. The faithful may experience deliverance, delay, endurance, suffering or death. The theological task is consequently to examine the narratives carefully rather than impose a predetermined formula upon them.

This subject has continuing relevance for contemporary Christians. Believers encounter personal and communal crises that raise questions about God’s presence and activity. When a family member becomes seriously ill, when a person loses employment, when a marriage faces severe difficulties, when a community experiences violence, or when individuals face financial and existential uncertainty, Christians often turn to prayer and faith. Yet the outcome of such prayers may differ considerably. Some testify to remarkable deliverance, while others continue to live with unanswered questions.

A biblical examination of selected narratives can therefore help Christians develop a more mature understanding of faith and prayer. Such an understanding recognizes God’s ability to intervene without assuming that divine intervention can be demanded or predicted. It recognizes the power of prayer without treating prayer as a technique for manipulating God. It affirms faith without defining faith as certainty about a particular outcome. It also acknowledges lament, waiting, endurance and submission as legitimate dimensions of biblical spirituality.

The study is particularly significant within Christian theology because the subject brings together several major doctrines: the nature and character of God, divine sovereignty, human faith, prayer, suffering, providence, divine intervention and the believer’s response to crisis. The biblical narratives provide a rich foundation for examining these themes together. Rather than treating faith, prayer and intervention as isolated concepts, the study examines how they function within actual narratives of crisis.

1.2 Statement of the Problem

Crisis is an unavoidable dimension of human existence, yet Christians often struggle to understand how faith and prayer should function when they encounter severe difficulties. Although the Bible contains numerous narratives of people who turned to God in times of crisis, contemporary Christian responses to suffering and uncertainty can sometimes be characterized by confusion, unrealistic expectations and inadequate biblical understanding.

One major problem is the assumption that strong faith necessarily produces immediate divine intervention. Some Christian teachings may suggest that if a person believes strongly enough and prays correctly, God must provide the desired outcome. Such an understanding can create serious theological and pastoral difficulties. When a faithful Christian prays for healing and the person remains sick, when someone prays for employment but remains unemployed, or when a family prays for restoration but experiences loss, the individual may conclude that the problem is insufficient faith. Such conclusions are difficult to reconcile with biblical narratives in which faithful people experience prolonged suffering despite their trust in God.

The narrative of Job presents a direct challenge to simplistic explanations of suffering. Job’s friends attempt to explain his suffering through assumptions about sin and divine punishment, but the book ultimately rejects their simplistic reasoning. Job’s experience demonstrates that suffering cannot always be interpreted as evidence of personal failure or inadequate faith. The book therefore provides an important corrective to approaches that attempt to explain every crisis through a simple cause-and-effect relationship.

A second problem concerns misunderstanding the purpose of prayer. Prayer is sometimes presented primarily as a means of obtaining material or physical benefits from God. While biblical prayer certainly includes petition and requests for intervention, Scripture also portrays prayer as worship, lament, confession, thanksgiving, intercession and communion with God. Jesus’ prayer in Gethsemane demonstrates that prayer can involve deep anguish and yet culminate in submission to God’s will. Paul’s prayer concerning his affliction similarly demonstrates that divine response may involve grace sufficient for endurance rather than removal of the problem.

A third problem is the tendency to interpret divine intervention as always spectacular or miraculous. Biblical narratives contain miracles, but divine action is not limited to dramatic supernatural events. God may work through ordinary means, human relationships, wisdom, courage, provision, communal support and gradual processes. Esther’s story, for example, demonstrates how courageous human action can be integrated with a larger providential purpose. Therefore, a narrow definition of intervention may prevent Christians from recognizing the diverse ways in which divine providence is portrayed in Scripture.

Another problem concerns the interpretation of unanswered prayer. Christians may struggle to reconcile their belief in God’s goodness and power with situations in which sincere prayers appear to remain unanswered. This problem becomes particularly acute when believers have been taught that every prayer will receive a positive answer if sufficient faith is exercised. The biblical witness, however, includes examples of prayers that do not receive the requested outcome. Jesus prays for the cup to pass from Him, Paul asks for the removal of his affliction, and many Psalms contain cries that appear to arise from prolonged experiences of divine silence.

There is also a problem of selective use of biblical narratives. Christians may focus heavily on stories of miraculous deliverance while giving less attention to narratives of suffering, waiting and faithful endurance. This selective approach can create an incomplete theology of crisis. Hebrews 11 is instructive because its catalogue of faith includes people who experienced remarkable deliverance as well as people who suffered persecution, imprisonment and death. A balanced biblical theology must therefore account for both categories.

Another problem is the separation of faith from responsible human action. Some approaches to divine intervention may encourage passivity, as though prayer eliminates the need for practical action. Yet biblical narratives frequently demonstrate cooperation between prayer, faith and human responsibility. Esther prayed and fasted but also acted courageously. Nehemiah prayed and organized the rebuilding of Jerusalem. The early church prayed for Peter while remaining active as a community. Therefore, biblical faith should not be interpreted as inactivity.

A further problem is the influence of cultural and contemporary religious assumptions on interpretations of biblical intervention. Christians may bring assumptions about prosperity, success, healing, suffering or divine blessing to the biblical text and subsequently interpret Scripture through those assumptions. This can lead to the selection of narratives that support a desired theology while ignoring passages that present a more complex picture. A careful biblical examination is therefore necessary to allow the narratives themselves to inform Christian understanding.

The problem is also pastoral. When Christians experience crisis and do not receive the expected divine intervention, they may experience guilt, disappointment, anger or spiritual confusion. Some may conclude that God has abandoned them; others may blame themselves for lacking faith; still others may lose confidence in prayer. A more balanced understanding of the biblical relationship between faith, prayer and divine intervention can provide a stronger theological foundation for responding to such experiences.

The central problem addressed by this study is therefore the need for a biblically balanced understanding of how faith and prayer relate to divine intervention during periods of crisis. Although Scripture contains numerous narratives in which God intervenes in response to faith and prayer, it also contains accounts in which God’s people experience delay, suffering, unanswered petitions and endurance. The challenge is to understand these narratives together and identify the theological principles they provide for Christian responses to crisis.

This study consequently examines selected Old and New Testament narratives in order to determine how faith, prayer and divine intervention are portrayed in contexts of crisis. It seeks to move beyond simplistic claims that either deny God’s intervention or guarantee a particular outcome for every prayer. By examining the biblical narratives within their literary and theological contexts, the study seeks to establish a mature framework for understanding God’s activity, human faith and prayer in times of crisis.

1.3 Purpose of the Study

The general purpose of this study is to examine the relationship between faith, prayer and divine intervention in times of crisis through a biblical examination of selected Old and New Testament narratives.

Specifically, the study seeks to:

1. examine the biblical meaning and significance of faith in times of crisis;
2. investigate the role of prayer in selected Old Testament crisis narratives;
3. examine the role of prayer and faith in selected New Testament crisis narratives;
4. analyze the different ways divine intervention is portrayed in the selected narratives;

1.4 Research Questions

The study will be guided by the following research questions:

1. What is the biblical understanding of faith in times of crisis?
2. What role does prayer play in selected Old Testament narratives of crisis?
3. What role do faith and prayer play in selected New Testament narratives of crisis?
4. In what ways is divine intervention portrayed in the selected biblical narratives?

1.5 Significance of the Study

This study will be significant to Christians because it will provide a biblical framework for understanding faith and prayer when facing difficult circumstances. It will demonstrate that biblical faith is not simply confidence that a particular desired outcome will occur but trust in God’s character, power and purposes.

The study will also be useful to pastors and Christian ministers. Ministers frequently counsel people experiencing illness, bereavement, financial difficulties, marital problems, persecution and other forms of crisis. A balanced understanding of biblical narratives can help ministers avoid simplistic explanations and provide more biblically responsible pastoral care.

The study will be valuable to theological and Bible school students because it brings together biblical narratives and theological themes concerning faith, prayer, suffering and divine intervention. It can provide a foundation for further studies in biblical theology, Christian spirituality and pastoral theology.

Church leaders may also benefit from the study when teaching congregations about prayer and faith. It can help churches develop a theology of prayer that emphasizes trust, persistence, thanksgiving, intercession, submission and dependence upon God rather than presenting prayer as a formula for obtaining predetermined results.

The study is also significant for Christians who struggle with unanswered prayer. By examining narratives such as Job, Daniel, Gethsemane and Paul’s experience in 2 Corinthians 12, the study can demonstrate that the absence of the expected outcome does not automatically prove the absence of God or the failure of faith.

Furthermore, the study will contribute to biblical studies by examining Old and New Testament narratives together. Such comparison can reveal continuities and developments in the biblical understanding of crisis, prayer and divine action.

1.6 Scope of the Study

The study is limited to a biblical examination of faith, prayer and divine intervention in times of crisis. It will focus on selected Old and New Testament narratives rather than attempting to examine every biblical reference to these subjects.

The major Old Testament narratives to be considered include Abraham and the testing of faith (Genesis 12 and 22), the Exodus and the Red Sea crisis (Exodus 14), Hannah’s prayer (1 Samuel 1–2), Elijah and the drought (1 Kings 17–18), Hezekiah and the Assyrian threat (2 Kings 18–19), Daniel’s companions in the fiery furnace (Daniel 3), Daniel in the lions’ den (Daniel 6), and Job’s experience of suffering (Job 1–42).

The New Testament narratives will include Jesus and the storm (Mark 4:35–41), Jairus and his daughter (Mark 5:21–43), Jesus’ prayer in Gethsemane (Matthew 26:36–46), Lazarus and his death (John 11), Paul’s suffering and prayer (2 Corinthians 1:8–11; 12:7–10), the early church’s prayer for Peter (Acts 12:1–17), and other relevant passages.

The study will focus on the theological significance of these narratives, particularly the relationship between faith, prayer, human responsibility, suffering and divine intervention. It will not attempt to provide an exhaustive treatment of systematic doctrines such as the entire doctrine of providence, theodicy or the philosophy of miracles, although these subjects may be discussed where directly relevant.

1.7 Methodological Orientation

The study will adopt a qualitative biblical-theological approach. Selected Old and New Testament narratives will be examined through close reading of their literary and theological contexts. Attention will be given to the circumstances of crisis, the response of the biblical characters, the nature of their faith, the content and purpose of their prayers, the manner of divine response and the theological implications of each narrative.

The study will also engage relevant scholarly literature in biblical theology and Christian theology. Brueggemann’s Theology of the Old Testament will provide an important framework for considering the diverse theological testimony of the Old Testament, while Fee’s theological work will contribute to understanding prayer, faith and divine activity within New Testament Christianity. Brueggemann’s work was published by Fortress Press in 1997 and has received substantial scholarly engagement.

The study is not an empirical investigation and therefore will not employ questionnaires, interviews, statistical analysis or research hypotheses. No hypothesis will be formulated, in accordance with the theological and biblical nature of the study.

1.8 Operational Definition of Terms

Faith: In this study, faith refers to confident trust and dependence upon God, His character, promises and purposes, particularly in circumstances where the desired outcome is not visible.

Prayer: Prayer refers to communication with God that includes petition, intercession, thanksgiving, confession, lament, worship and submission.

Divine Intervention: Divine intervention refers to God’s active involvement in human circumstances in ways portrayed by Scripture as accomplishing His purposes, including deliverance, healing, provision, protection, judgment, guidance or empowerment.

Crisis: A crisis is a situation of serious difficulty, danger, suffering, uncertainty or disruption that exceeds or significantly challenges an individual’s or community’s normal capacity to cope.

Biblical Narrative: A biblical narrative refers to a story recorded in Scripture that communicates theological meaning through characters, events, dialogue, conflict, resolution and divine action.

Divine Deliverance: Divine deliverance refers to God’s act of rescuing or preserving individuals or communities from danger, suffering, oppression or destruction.

Unanswered Prayer: The term refers to circumstances in which the outcome requested by a person or community in prayer is not immediately or apparently granted. The term does not necessarily imply that God has literally failed to respond, since biblical theology recognizes forms of divine response that may differ from the petitioner’s desired outcome.

Biblical Faith: Biblical faith refers to trust in God that produces perseverance, obedience and dependence, rather than merely intellectual agreement or positive expectation.

1.9 Organization of the Study

The study will be organized into five chapters.

Chapter One presents the introduction, background of the study, statement of the problem, purpose of the study, research questions, significance of the study, scope, methodological orientation, operational definition of terms and organization of the study.

Chapter Two will review relevant literature and biblical-theological perspectives on faith, prayer, crisis, divine intervention, suffering, providence and selected Old and New Testament narratives.

Chapter Three will present the methodology and interpretive approach adopted for the biblical study, including the principles used in selecting and analyzing the biblical narratives.

Chapter Four will present the biblical analysis and discussion of the selected Old and New Testament narratives, focusing on faith, prayer, crisis and divine intervention.

Chapter Five will provide the summary, conclusion and recommendations arising from the study.

Project – Faith, Prayer and Divine Intervention in Times of Crisis: A Biblical Examination of Selected Old and New Testament Narratives