Prayer of agreement

Prayer of agreement is presented as the book’s practical culmination of recognizing Satan as the real troublemaker. It transforms private accusation and spiritual authority into a shared act: when believers agree about a specific matter and ask together, the text says, supernatural power becomes available, God acts on their request, and the devil’s damage can be confronted with the expectation of restoration.

Definition and Biblical Basis

The practice is introduced after the reader has been instructed to identify Satan rather than God, circumstances, or other people as the source of trouble. The author calls agreement in prayer “one more bold step,” making it a deliberate movement from understanding to action. Its purpose is not merely emotional solidarity; it is described as a means by which two people bring a defined request before God and receive power for victory over the devil.

The stated biblical foundation is Jesus Christ’s promise in Matthew 18:19: “. . . if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.” Within the book’s argument, the verse supplies both the condition and the expected result. The participants must agree on earth concerning a particular matter, and their united request is linked to action by God in heaven. Agreement therefore functions as a relational and verbal form of faith rather than as an undefined wish.

A second scriptural support concerns the efficacy of prayer itself. The book cites James 5:16 in the Amplified rendering, which says, “... The earnest (heartfelt, continued) prayer of a righteous man makes tremendous power available....” This citation expands the practice beyond simple unanimity. Agreement must be earnest, heartfelt, and continued, while the prayer’s force is associated with righteousness and with power being made available through the act of praying.

Place in the Book’s Spiritual-Warfare Argument

Prayer of agreement belongs to a larger sequence. The reader is first told to accuse Satan as the real troublemaker, recognize that the struggle is “not against flesh and blood,” and take authority over the spiritual powers described in Ephesians 6:12. The practice of agreement then gives that authority a communal form. Instead of blaming God or visible people for the losses and troubles of life, believers are urged to name the enemy and ask God together for reversal.

The promised outcome is framed through the language of theft and repayment. The book asks whether the reader knows that God’s Word says the real thief must pay back what has been taken, then cites Exodus 22:7: “. . . if the thief be found, let him pay....” It follows this with Proverbs 6:31: “But if he [the thief] be found, he shall restore sevenfold; he shall give all the substance of his house.” These legal images are applied to Satan in the book’s spiritual interpretation. Agreement in prayer consequently becomes an appeal for total victory and for the restoration of things the devil has destroyed or stolen from believers and their loved ones.

This promise is reinforced by the book’s insistence that the reader should speak aloud. The proposed confession begins, “Satan, you are at the bottom of my trouble!” The command to say the accusation audibly makes recognition itself into a public or personal act of confrontation. Prayer of agreement follows the same logic at a wider scale: words do not simply describe the believer’s position but are treated as instruments through which authority is exercised, the enemy is confronted, and a request for recovery is placed before God.

Procedure and Rhetoric of Participation

The author presents agreement as a specific, bold, and intentional step rather than as a general atmosphere of religious fellowship. Participants are to come into agreement about “a specific matter,” ask concerning that matter, and rely on the biblical promise that the request will be done by God. The defined object of prayer matters because it gives the united appeal a concrete focus and connects it with the book’s recurring concern for identifiable losses, attacks, and forms of bondage.

The surrounding confession supplies the language and posture expected of participants. The believer is instructed to announce to the devil, “I put you on notice,” to stop blaming God, circumstances, or people, and to declare that the devil’s days of stealing are over. The confession then invokes the claim that the devil is under the believer’s feet and must return what has been stolen. It even extends the restoration metaphor into a demand for “seven hundred percent” interest, based on Proverbs 6:31’s sevenfold restoration. Agreement in prayer thus combines petition to God with accusation directed at Satan and a confident declaration of recovery.

The final declaration intensifies this posture: “Get ready, Devil. From this day on, I will be accusing you as the real troublemaker and taking total authority over you in the powerful Name of Jesus Christ!” The prayer practice is therefore authorized by the name of Jesus Christ, oriented toward God as the one who answers, and opposed to Satan as the identified thief. Its rhetoric moves through accusation, notice, authority, and expectation, turning the prayer gathering into a scene of spiritual litigation and command.

Intended Effects and Reader Application

The book attributes supernatural power to agreement. It does not describe that power as arising from the participants’ personalities or natural influence; the cited promise locates the answer with God, while the accompanying teaching says that united prayer makes power available. The practice is consequently portrayed as a channel through which believers participate in divine action while confronting Satan’s activity.

Its intended result is total victory over the devil. Earlier instruction says that the sooner believers learn to accuse Satan and take authority over him, the sooner the doors of total victory will open, and that the devil will then have to restore what he has destroyed or stolen from believers and their loved ones. The prayer of agreement gathers that expectation into a shared appeal. It joins personal loss, family concern, spiritual opposition, and promised restoration within one communal act.

The author then converts the teaching into a direct service offered to the reader. The reader is asked to take one more bold step by allowing the author to join in agreement for total victory over the devil. The book directs the reader to fill in a form at its end and mail it immediately so that the author can agree in prayer. This instruction makes the doctrine operational beyond the page: the printed teaching leads to a concrete exchange, in which the reader identifies a matter and requests the author’s participation in united prayer.

Significance

Prayer of agreement is significant because it completes the book’s movement from diagnosis to collective intervention. The diagnosis identifies Satan as the true source of trouble; the spiritual-warfare teaching tells believers to take authority; the restoration passages define the desired outcome; and agreement in prayer supplies the communal mechanism through which the request is presented to God. The practice therefore links interpretation, speech, relationship, and action in a single religious procedure.

Its power in the book also depends on a layered appeal to authority. Jesus Christ’s promise in Matthew 18:19 establishes the possibility of an answered united request, James 5:16 establishes prayer’s capacity to make tremendous power available, and the laws cited from Exodus and Proverbs support the expectation that a discovered thief must repay. The author’s invitation to pray with the reader then transfers those scriptural claims into an immediate pastoral action. What begins as biblical instruction ends as a request for participation: identify the enemy, name the matter, agree in prayer, and expect God to bring victory and restoration.