DEEP Prayer Book Discipleship Course · Dr. Steve Foss

Final Exam

The Mighty End-Time Witnesses & Hidden Together

Chapters 17-18 · Cumulative Review of the Entire Course · 45 Questions · 75 Points · Dr. Steve Foss

Student Name

Date

About This Test

Chapter 17 - The Mighty End-Time Witnesses: the great multitude of Revelation 7; the measuring of the temple and the inner/outer court; Israel's irrevocable calling; Jew and Gentile as one new man; the Sackcloth Spirit and the golden bowls of accumulated prayer.
Chapter 18 - Hidden Together: Zechariah 4:6 and the sons of oil; the consistent pattern of the power of two throughout Scripture and revival history - Nash and Clary, the Smith sisters, Ulster, Sialkot, Uganda, Wales, Nairobi; the book's final call, "Here am I, Lord, send me."
Cumulative Synthesis: this exam also asks you to trace how these final two chapters gather up and fulfill what every earlier chapter planted - the Prayer Strike Force Team of Chapter 1, the costly agape of Chapter 8, the unity of Chapters 9-10, and the fourfold weapon of Chapters 13-16.

This is a concept test, not a memorization test - and it is longer than the section tests before it, because this is the final exam for the entire eighteen-chapter course. Every question asks you to apply what you understood, and several ask you to connect this course's final chapters back to everything you have already studied. A closing, non-graded Commissioning section follows the exam itself - because this course was never meant to end with a score. Click Submit & Grade My Exam for instant feedback on every question.

Part A

Multiple Choice - 30 Questions · 2 pts each · 60 pts

Chapter 17 - The Mighty End-Time Witnesses

Question 1

Revelation 7:9 and 14 describe a "great multitude which no one could number, of all nations, tribes, peoples, and tongues… These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb." According to Chapter 17, who is this multitude?

A. A vast, uncountable multitude from every nation who came through the great tribulation, washed in the blood of the Lamb - distinct from, and in addition to, the 144,000 sealed servants mentioned earlier in the same chapter. B. Only the 144,000 sealed servants named earlier in Revelation 7, described a second time using different language. C. A purely symbolic image with no reference to any actual redeemed people, Jewish or Gentile. D. Exclusively Jewish believers, with Gentile believers excluded from this vision entirely.

Question 2

In Revelation 11:1-2, John is told to measure the temple, the altar, and those who worship there, but to leave the outer court unmeasured. According to Chapter 17, what does this act of measuring signify?

A. A literal architectural survey conducted for historical record-keeping purposes, with no spiritual significance. B. Divine ownership and protection - "This is Mine" - God marking, shielding, and separating a faithful inner remnant defined by the intensity and purity of devotion to Jesus, not denomination or attendance. C. A denominational boundary separating specific church affiliations from one another. D. Confirmation that the physical temple would never again hold any spiritual significance for believers.

Question 3

Paul writes in Romans 11:28-29 that concerning election, Israel is beloved for the fathers' sake, "for the gifts and the calling of God are irrevocable." According to Chapter 17, what does this mean for Israel's ongoing role?

A. Israel's calling ended permanently at the cross and has no further significance in God's end-time purposes. B. Israel's calling was fully transferred to the Church, which now serves as a complete replacement. C. Israel's calling as God's witness is not subject to reversal - not diminishment, but restoration is in view, as Isaiah foresaw a nation born in a single day, fulfilled on May 14, 1948. D. The word "irrevocable" is a mistranslation and does not appear in the most reliable manuscripts.

Question 4

Ephesians 2:14-15 says Christ "made both one… to create in Himself one new man from the two, thus making peace." According to Chapter 17, what did the cross actually produce regarding Jew and Gentile?

A. Two separate spiritual communities running parallel tracks, each with its own distinct covenant program going forward. B. The complete replacement of Israel's covenant identity by a new, Gentile-only Church with no ongoing connection to Israel. C. No meaningful change at all in the relationship between Jewish and Gentile believers. D. One new humanity where the dividing wall has been torn down - Jew and Gentile as one olive tree, not two separate programs - whose fullest expression will be the most powerful witness to Jesus Christ the world has ever seen.

Question 5

According to Chapter 17, the character of the end-time witness is defined by what it calls "the Sackcloth Spirit" - illustrated by Nehemiah's weeping, Daniel's confession, and Joel's cry for the priests to weep between the porch and the altar. What does the chapter say this authority actually comes from?

A. Costly communion with God - brokenness, mourning, and repentance - not impressive credentials, public prominence, or spiritual performance. B. Formal theological training and academic credentials recognized by established religious institutions. C. Large platforms, visible influence, and public recognition among other believers. D. A literal clothing requirement that all end-time believers must observe as a matter of religious law.

Question 6

Ezekiel 37 describes the valley of dry bones as a two-stage process: first bones come together with flesh and sinew, then the breath of God enters. According to Chapter 17, how does this pattern map onto Israel's modern history?

A. Both stages were fully completed simultaneously in 1948, with nothing further remaining to happen. B. The physical restoration (flesh and sinew) was fulfilled in 1948 with Israel's rebirth as a nation, while the spiritual awakening (the breath of God) is still coming. C. The entire prophecy remains completely unfulfilled to this day, with no connection to any historical event. D. The prophecy refers exclusively to a future physical resurrection of individual believers, with no national application to Israel at all.

Question 7

Romans 11:11 says that through Israel's stumbling, salvation has come to the Gentiles, "to provoke them to jealousy." According to Chapter 17, what role does the Gentile witness play in this dynamic?

A. The Gentile witness has no connection whatsoever to Israel's future response to the Gospel. B. The Gentile witness is intended to permanently discourage Israel from ever turning to Messiah. C. The Gentile witness provokes Israel to jealousy, accelerating Israel's return to Messiah, until, as Paul says, "all Israel will be saved" after the fullness of the Gentiles has come in. D. The Gentile witness exists to permanently replace Israel's role as a witness nation altogether.

Question 8

Chapter 17 describes Revelation 8:3-5, where fire from the altar is hurled to the earth in direct response to the accumulated intercession of God's people, and states that the prayers of Moses, Elijah, and Daniel were never lost. What point does the chapter draw from this?

A. Only prayers offered by prophets with a specific, named calling like Moses or Elijah are actually preserved by God. B. Prayers that do not receive an immediate, visible answer are simply lost and have no lasting effect. C. The golden bowls in Revelation 8 are a purely literary device with no connection to actual prayers offered by believers. D. All of it ascended, all of it was kept - the bowls containing the accumulated prayers of the saints are being filled right now, and when full, they release the judgments and purposes of God set in motion by that intercession.

Question 9

In 2025, Steve stood atop Gibraltar over a cave once called the "Gate of Hades" and prophesied from Isaiah 13:2-3, later learning this overlapped with Aliyah, the Hebrew word for the prophesied return of Jews to Israel. According to Chapter 17, how does this account function within the chapter's larger argument?

A. It is presented as a personal, prophetic confirmation of the same restoration of Israel the chapter traces through Isaiah 66:8 and the events of 1948 - a present-day sign of Israel's irrevocable, ongoing calling. B. It is offered as an isolated travel story with no connection to the chapter's teaching on Israel's calling or restoration. C. It proves that the physical restoration of Israel in 1948 was actually a misinterpretation of Scripture. D. It is used to argue that believers should avoid engaging with any prophecy related to modern Israel.

Question 10

Chapter 17 opens by noting that sincere believers hold different views on the timing and sequence of end-time events, and that this chapter will not turn secondary prophetic debate into a wall between believers who love Jesus. According to the chapter, what does Steve hold with full conviction regardless of that disagreement?

A. That every believer must adopt his exact view of the timing and sequence of end-time events or be considered theologically unsound. B. That God is raising up a unified, praying remnant of Jewish and Gentile believers in the last days, whose divinely energized witness and intercession will participate in releasing heaven's final purposes on earth. C. That prophetic study is ultimately unimportant and should be avoided by believers altogether. D. That only one specific denomination holds the correct understanding of end-time prophecy.

Chapter 18 - Hidden Together

Question 11

Zerubbabel's temple lay unfinished for sixteen years due to opposition and weariness, until God spoke: "Not by might nor by power, but by My Spirit" (Zech. 4:6). According to Chapter 18, why do the "sons of oil" finally finish the work?

A. They finish the work because they are stronger and more extraordinary than the opposition they face. B. They finish the work only after receiving additional funding and resources from outside sources. C. They finish the work not because they are strongest, but because they will not let go of the oil - the mountain submits because it was never a match for those who refuse to let go. D. They finish the work because God replaces them with a stronger, more capable leader partway through.

Question 12

According to Chapter 18, God's pattern for releasing His greatest power throughout Scripture and revival history - Moses and Aaron, Joshua and Caleb, David and Jonathan, Elijah and Elisha, Barnabas and Paul - is almost always through what?

A. Isolated, individual prayer warriors working entirely alone, without any human partnership. B. Large, organized denominational programs with extensive institutional structure. C. Famous, widely recognized preachers operating independently of any smaller partnership. D. Two people in genuine covenant agreement - because power did not flow as strongly through isolated individuals as through pairs bound together, which is why Jesus sent His disciples out two by two.

Question 13

Matthew 18:19-20 promises that if two agree concerning anything they ask, it will be done for them by the Father, and where two or three are gathered in His name, He is in their midst. According to Chapter 18, who does this promise actually describe?

A. This promise is not for isolated individuals, but for two who agree in genuine covenant harmony - who have washed each other's feet, honored the covenant at the table, and prayed in the Spirit together until their hearts are aligned. B. Any two people who happen to be standing physically near each other, regardless of the depth of their relationship. C. Only ordained ministers who hold an official title within a recognized church structure. D. A minimum requirement of exactly three people, since two people alone are described as insufficient for this promise.

Question 14

In 1949, two elderly Scottish sisters, Peggy (eighty-four, blind) and Christine Smith (eighty-two, arthritic), knelt in their unheated cottage twice a week until three or four in the morning, refusing to accept spiritual drought as final. According to Chapter 18, what did this partnership produce?

A. Nothing of lasting significance, since their physical limitations prevented any meaningful spiritual impact. B. The entire Hebrides Revival traces back to that cottage - illustrating that physical limitation was no obstacle to becoming a generator of genuine breakthrough. C. A small, private blessing limited entirely to their own household with no wider effect. D. A revival that was later discredited as historically inaccurate by subsequent researchers.

Question 15

In 2016, Steve declared in Nairobi that the spiritual drought was over, only to learn that Bishop Evans Kariuki had received the identical word independently in America months earlier, having never spoken to Steve. According to Chapter 18, what does the chapter call this event?

A. A coincidence with no real spiritual significance worth noting in the chapter. B. Proof that prophetic words are unreliable unless verified by multiple independent sources in advance. C. "The golden bowl principle made visible in human experience" - when two intercessors locked together in the spirit of prayer, independently carrying the same word, the breakthrough that followed shook an entire city. D. An isolated event unrelated to the chapter's larger teaching on the power of two.

Question 16

Four young men in Kells, Northern Ireland met every Friday for six months with no visible results before the first soul was saved, eventually producing the Ulster Awakening of 1859 and an estimated one hundred thousand conversions. According to Chapter 18, what does this account illustrate?

A. That six months without visible results proves a prayer effort has failed and should be abandoned. B. That only professional, trained ministers can expect this kind of outcome from sustained prayer. C. That the Ulster Awakening was entirely unrelated to the prayer meetings held by these four young men. D. That genuine, sustained intercession can persist through an extended season of no visible fruit before producing extraordinary, lasting breakthrough - the same pattern seen throughout the chapter's revival testimonies.

Question 17

In 1904 Punjab, John Hyde and R. McCheyne Paterson committed to thirty continuous days of prayer, with eyewitnesses describing Hyde as "bowed down with sore travail of soul," missing meals and lying "as in great agony." According to Chapter 18, how does this account connect to earlier teaching in the course?

A. Hyde's agonized intensity, joined to sustained partnership, echoes the agonia and ektenos pattern of Gethsemane taught earlier in the course, launching the Sialkot Convention's decades of revival influence across India. B. This account has no meaningful connection to any teaching presented earlier in the course. C. Hyde's intensity is presented as an example of unhealthy, excessive religious behavior the chapter warns readers to avoid. D. The chapter uses this account to argue that thirty-day prayer commitments are required of every believer before revival can occur.

Question 18

In 1929 Uganda, brothers Simeon Nsibambi and Blasio Kigozi met to seek God together, confessing sin and crying out for cleansing, launching the East African Revival across four nations. According to Chapter 18, what pattern does this account reinforce?

A. That revival typically begins with a single, extraordinary individual working entirely without any human partnership. B. That the power of two - here, two brothers seeking God together in genuine agreement - is the consistently demonstrated engine behind history's great revivals, not isolated effort. C. That family relationships are a disqualifying factor for effective spiritual partnership in prayer. D. That this particular revival's effects were short-lived and left no lasting impact beyond its own generation.

Question 19

At the close of Chapter 18, the final chapter of the course, the call is made direct: "Here am I, Lord, send me." According to the chapter, what is God searching the earth for in this hour?

A. Believers who possess exceptional natural talent or unusual public prominence, distinct from ordinary intercessors. B. A small, specially designated group of professional clergy to carry this anointing on behalf of everyone else. C. The next Joshua and Caleb, the next Finney and Nash, the next four young men on a mountain - those who will receive and walk in this Divinely Energized End-Time Prayer anointing, individually and in covenant partnership with another. D. Nothing further, since the chapter presents this anointing as something already fully received by all believers everywhere without any further response required.

Question 20

Chapter 1 introduced Travis and Steve's partnership as their two-person "Prayer Strike Force Team," explicitly promising this would return as the book's closing revelation. How does Chapter 18 fulfill that promise?

A. Chapter 18 abandons the Travis partnership entirely in favor of an exclusively individual model of prayer. B. Chapter 18 reveals that the Travis partnership was actually a distraction from the deeper individual anointing the book has been building toward. C. Chapter 18 makes no reference back to the Travis partnership introduced in Chapter 1. D. Chapter 18 recognizes the same architecture in Steve and Travis's partnership as in Nash and Clary, Peggy and Christine, and every other revival pair - two sons of oil holding the pipe together, fulfilling Chapter 1's seed with the full teaching on the power of two.

Cumulative Synthesis - The Whole Course Converges

Question 21

Chapter 8 defined agape as a deliberate, costly choice of the will to act in another's best interest regardless of the cost - its "hardest edge" being a life laid down for others. How does this concept illuminate the hidden intercessors of Chapter 18, such as Father Nash or the Smith sisters?

A. The hidden intercessors of Chapter 18 are examples of the same costly agape from Chapter 8 lived out practically - people who laid down comfort, recognition, and ease for hours of unseen, physically demanding prayer, asking nothing in return. B. Agape as defined in Chapter 8 has no real connection to the hidden, costly intercession described in Chapter 18's revival accounts. C. Chapter 18's intercessors are presented as motivated primarily by a desire for public recognition, in contrast to Chapter 8's definition of agape. D. Agape, as defined in Chapter 8, applies only to relationships between believers who already know each other personally, unlike the Nairobi account in Chapter 18.

Question 22

Chapters 9-10 taught that symphoneo (genuine agreement) - not volume, reputation, or identical opinions - is what activates the governing authority of Matthew 18's binding and loosing. How does Chapter 18 build directly on this earlier teaching?

A. Chapter 18 replaces the symphoneo teaching entirely with a completely different, unrelated basis for spiritual authority. B. Chapter 18 quotes Matthew 18:19-20 again, applying the same principle of genuine covenant agreement between two people specifically to the power of two in revival history - the unity taught abstractly in Chapters 9-10 becomes the concrete engine of every revival account in this chapter. C. Chapter 18 argues that unity between believers is actually unnecessary for this kind of prayer authority to operate. D. Chapter 18 limits the application of Matthew 18:19-20 exclusively to formal church council settings.

Question 23

Chapters 13-16 built a triad-plus-intensity: the sword taken by means of prayer, the prayer language of tongues, high praise, and taking the kingdom by force. According to Chapter 18, how do the hidden revival partnerships (Nash and Clary, the Smith sisters, John Hyde) relate to this earlier teaching?

A. These partnerships operated using an entirely different, unrelated set of spiritual practices from the sword, tongues, praise, and force described earlier in the course. B. Chapter 18 suggests that the sword, tongues, and high praise described earlier were only ever meant for public, visible ministry settings. C. The partnerships prayed with agonized intensity (echoing Chapter 16's agonia and ektenos) in extended, costly, sustained prayer - the very fourfold weapon of Chapters 13-16 being wielded in obscurity, unseen by any audience, exactly where Chapter 18 says the greatest power has always been released. D. The hidden partnerships in Chapter 18 achieved breakthrough specifically by avoiding intense, sustained prayer altogether.

Question 24

Chapters 3-4 taught pisteuo (continual submitted loyalty) and genuine alignment (wanting what God wants, not mere compliance). How does the Nairobi 2016 testimony in Chapter 18 depend on these earlier concepts?

A. The Nairobi testimony has no real connection to the earlier teaching on pisteuo or alignment from Chapters 3 and 4. B. The Nairobi convergence occurred entirely apart from either man's personal relationship with God, as a random coincidence. C. Alignment and pisteuo, as taught in Chapters 3 and 4, apply only to individual obedience and have no bearing on how two separate people might receive the same word. D. Steve and Bishop Kariuki's independent reception of the identical rhema word depended on each having abided closely enough, in continual submitted loyalty and alignment with the Father's will, to hear and recognize the same specific word without any human coordination between them.

Question 25

Chapter 2 taught that the limiting factor for Elijah-level prayer authority is not natural exceptionalism but whether someone has entered the energeo dimension through yielding - since Elijah was "a man with a nature like ours." How does this connect to Chapter 18's claim that the end-time witnesses are not powerful because they are extraordinary?

A. Chapter 18 directly echoes Chapter 2's principle: just as Elijah's ordinary nature was not the obstacle to his prayer authority, the sons of oil in Chapter 18 are powerful not because they are extraordinary, but because they will not let go - the same energeo principle of yielding over natural talent. B. Chapter 18 contradicts Chapter 2 by teaching that only genuinely extraordinary, gifted individuals can carry the end-time anointing. C. Chapter 2's teaching on Elijah has no meaningful connection to Chapter 18's teaching on the sons of oil. D. Chapter 18 argues that natural exceptionalism, not yielding, is ultimately what qualifies someone for this end-time calling.

Question 26

Chapter 17's distinction between the inner court (wholly surrendered, Spirit-filled worshipers) and the outer court (near the temple but not fully given over) echoes which earlier teaching in the course?

A. Chapter 5's teaching on counterfeit spiritual power, which the chapter treats as identical to the inner/outer court distinction. B. Chapter 11's teaching that the D.E.E.P. anointing flows through low vessels, not weak ones - here applied at an end-time scale, where the inner court is marked by the intensity and purity of devotion, not denomination, status, or attendance. C. Chapter 6's teaching on the seventh "I Am" statement, which the chapter presents as the direct basis for the inner/outer court division. D. Chapter 17's inner/outer court teaching is entirely unprecedented and has no connection to any earlier chapter in the course.

Question 27

Chapter 12 taught that the Lord's Table renews two covenants: the vertical covenant with Christ and the largely forgotten horizontal covenant with one another. How do the two-person partnerships of Chapter 18, such as the Nsibambi brothers or Nash and Clary, embody this earlier teaching?

A. Chapter 12's teaching on the two covenants has no meaningful application to the partnerships described in Chapter 18. B. Chapter 18 presents these partnerships as evidence that the horizontal covenant taught in Chapter 12 is unnecessary for genuine spiritual breakthrough. C. These partnerships embody the horizontal covenant of Chapter 12 in practice - two people bound in mutual, self-denying commitment to seek God together, living out communion's forgotten covenant dimension in ordinary rooms rather than only at the Table. D. The horizontal covenant from Chapter 12 applies only to formal communion services and cannot be lived out anywhere else, according to the course.

Question 28

Across the entire course, from Chapter 2's energeo prayer to Chapter 13's statement that this anointing is "not the experience of a spiritual elite," a consistent claim reappears. According to Chapter 18's closing testimonies, how is that claim reinforced one final time?

A. Chapter 18 reverses this claim by showing that only famous, publicly recognized ministers actually produced lasting revival. B. Chapter 18 has no bearing on this recurring claim from earlier in the course, since its testimonies are unrelated to the question of who can carry this anointing. C. The claim is reinforced only for male intercessors, since the female examples in Chapter 18 are treated differently from the male ones. D. Every account in Chapter 18 - elderly, physically limited sisters; teenage coal miners; ordinary brothers; a man who died in the posture of prayer - is ordinary and unnoticed, reinforcing across the whole book that this anointing is available to any yielded believer, not reserved for the spiritually exceptional.

Question 29

Chapter 18 closes the entire course with the words "Here am I, Lord, send me," explicitly stating that the sword, prayer language, high praise, taking it by force, the end-time witnesses, and the power of two "are not six separate lessons." What does the chapter say they actually are?

A. One anointing, the D.E.E.P. prayer anointing, now given to the reader to carry forward - a direct, personal call to respond, not merely a summary of information studied. B. Six entirely separate and unrelated anointings that happen to be described in the same book without any unifying thread. C. A historical record of what previous generations experienced, with no expectation that present-day readers would walk in the same anointing. D. A set of optional practices that believers may choose to adopt individually, with no connection to one another.

Question 30

Chapter 9 traced three great historical fractures (Chalcedon, the Great Schism, the Reformation) to pride and the fight for power, teaching that Psalm 133's oil of unity is blocked wherever love is replaced by pride. How does Chapter 18's teaching on the power of two answer this earlier warning about division?

A. Chapter 18 argues that the divisions described in Chapter 9 were ultimately unimportant and had no real effect on the Church's spiritual power. B. Chapter 18 shows the positive counterpart to Chapter 9's warning: where Chapter 9 traced how pride fractures the Body and blocks the oil, Chapter 18 traces how genuine covenant unity between just two people, marked by humility and mutual submission, releases the oil and becomes the engine of revival. C. Chapter 18 teaches that unity between exactly two people is actually less important than unity across an entire denomination or movement. D. Chapter 18 has no thematic connection to Chapter 9's teaching on historical division and the blocked oil of Psalm 133.

Part B

True or False - 15 Statements · 1 pt each · 15 pts

Chapter 17 - The Mighty End-Time Witnesses

1. According to Chapter 17, the chapter claims to resolve every debate about the timing of the rapture and tribulation with total, final certainty for all believers.

TRUE FALSE

2. According to Chapter 17, Paul states in Romans 11:28-29 that God's gifts and calling toward Israel are irrevocable, not subject to reversal.

TRUE FALSE

3. According to Chapter 17, the Church has fully replaced Israel, and Israel's calling as a witness nation has permanently ended.

TRUE FALSE

4. According to Chapter 17, the character of the end-time witness is defined by a "Sackcloth Spirit" of brokenness and costly communion with God, not by public prominence or performance.

TRUE FALSE

5. According to Chapter 17, Revelation 8:3-5 connects the accumulated, unlost prayers of God's people directly to the judgments and purposes of God being set in motion on the earth.

TRUE FALSE

Chapter 18 - Hidden Together

6. According to Chapter 18, God's greatest works throughout Scripture and revival history are shown to flow primarily through isolated individuals working entirely alone.

TRUE FALSE

7. According to Chapter 18, Peggy and Christine Smith, two elderly and physically limited sisters, are credited as the origin of the entire Hebrides Revival of 1949.

TRUE FALSE

8. According to Chapter 18, the four young men who sparked the Ulster Awakening of 1859 saw immediate, visible results within the first weeks of their prayer meetings.

TRUE FALSE

9. According to Chapter 18, Steve and Bishop Evans Kariuki independently received the identical prophetic word about Nairobi's spiritual drought being over, without having spoken to each other beforehand.

TRUE FALSE

10. According to Chapter 18, the book's final call, "Here am I, Lord, send me," is presented as a direct, personal invitation for the reader to respond, not merely a historical summary of the course.

TRUE FALSE

Cumulative Synthesis - The Whole Course Converges

11. The cumulative teaching of this course suggests that the Divinely Energized End-Time Prayer anointing is reserved for spiritually exceptional individuals with unusual natural gifting.

TRUE FALSE

12. Chapter 1's introduction of Travis and Steve's two-person Prayer Strike Force Team is directly fulfilled by Chapter 18's teaching on the power of two.

TRUE FALSE

13. The costly agape love defined in Chapter 8 as a deliberate choice of the will, regardless of cost, has no meaningful connection to the hidden, self-denying intercessors described in Chapter 18.

TRUE FALSE

14. The unity taught in Chapters 9 and 10 through the Greek word symphoneo (genuine agreement, not volume or reputation) becomes, in Chapter 18, the literal historical engine behind revival after revival through two-person covenant partnerships.

TRUE FALSE

15. Taken together, this course teaches that the fourfold weapon of the sword, the prayer language, high praise, and taking it by force (Chapters 13-16) was being wielded, largely unseen, by the hidden intercessors described in Chapter 18.

TRUE FALSE

0 / 75

Part A - Multiple Choice (30 questions × 2 pts)

Part B - True or False (15 questions × 1 pt)

Total

Part C

The Commissioning - Not Graded, But Not Optional

You have now studied all eighteen chapters of this course. The sword taken up by means of prayer. The prayer language. High praise. Taking it by force. The mighty end-time witnesses. The power of two. Chapter 18 said it plainly: these are not separate lessons. They are one anointing - and it is now yours to carry forward.

1. Name Your Partnership

God's greatest works have almost never come through one person alone - Moses and Aaron, David and Jonathan, Nash and Clary, the Smith sisters, Steve and Travis. Is there a specific person God has already brought to mind - a spouse, a friend, a fellow believer - to seek Him with in this way? Write their name below, even if you have never said this out loud to them yet.

The person I sense God highlighting as a prayer partner:

2. Declare Your Strike Force

Steve and Travis called themselves a Divinely Energized End-Time Prayer Strike Force Team - two people who took up the sword, the tongues, the high praise, and the force of holy violence together, on purpose, by name. This is not a title you need permission for. It is a decision.

Write your own Strike Force declaration below (for example: "[Your name] and [partner's name], a Prayer Strike Force Team, sent to [a place, a person, a nation God has laid on your heart]"):

3. Take Up the Fourfold Weapon

Chapters 13 through 16 gave you the sword taken by means of prayer, the prayer language, high praise, and taking it by force. Which of these four have you least actually practiced, compared to how well you can explain it? Be honest - this course was never meant to end in your head.

The sword of the Spirit, taken up by means of prayer (Ch. 13) The prayer language (Ch. 14) High praise as spiritual warfare (Ch. 15) Taking it by force - holy violence in prayer (Ch. 16)

Check the one (or more) you are committing to actually practice this week, not just study:

4. Answer the Call

Chapter 18 closed with Isaiah's own words, offered to you directly: "Here am I, Lord, send me." Not as a historical quotation. As your own. Write it as your own prayer of commissioning below - naming what you are asking God to send you into, individually and together with whoever you named above.

This section is not graded because it cannot be. No score measures whether you actually take up the oil and refuse to let it go. That part is between you, the partner God has shown you, and Him.

"Here am I, Lord, send me. Two sons of oil, holding the pipe together, taking it by force - until the atmosphere shifts and the fire falls wherever He sends you."

- Dr. Steve Foss, Chapters 17-18 · Zechariah 4:6 · Isaiah 6:8

Final Exam

The Mighty End-Time Witnesses & Hidden Together

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