HOLY SCRIPTURES
THE GOD OF THE OATH
GOD is the one GOD of the oath.
A covenant or oath confirmed and handed down by a people is not merely disposable political paper. Even where it is a covenant of men, once confirmed it is not simply disannulled.
A national declaration, constitution, oath, covenant, or inherited sworn order is treated here as part of the holy covenantal record of that people under this ministry’s theological framework.
When a people carry GOD’s name in oath, covenant, declaration, or sworn duty, that invokes GOD as witness and judge. When they depart from what they swore, the issue is not merely politics; this ministry’s argument is that they are dealing with their own oath before GOD.
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National — 1 GOD
National declarations, constitutions, and sworn covenants, examined as oath before GOD.
On This Page
THE OATH SHALL BE PERFORMED
“If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth.”
HER VOW — IT SHALL STAND
“If a woman also vow a vow unto the LORD, and bind herself by a bond, being in her father’s house in her youth; And her father hear her vow, and her bond wherewith she hath bound her soul, and her father shall hold his peace at her: then all her vows shall stand, and every bond wherewith she hath bound her soul shall stand. But if her father disallow her in the day that he heareth; not any of her vows, or of her bonds wherewith she hath bound her soul, shall stand: and the LORD shall forgive her, because her father disallowed her.”
“And if she had at all an husband, when she vowed, or uttered ought out of her lips, wherewith she bound her soul; And her husband heard it, and held his peace at her in the day that he heard it: then her vows shall stand, and her bonds wherewith she bound her soul shall stand. But if her husband disallowed her on the day that he heard it; then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect: and the LORD shall forgive her.”
“But every vow of a widow, and of her that is divorced, wherewith they have bound their souls, shall stand against her. … These are the statutes, which the LORD commanded Moses, between a man and his wife, between the father and his daughter, being yet in her youth in her father’s house.”
THE PILLARS SHALL STAND
“The earth and all the inhabitants thereof are dissolved: I bear up the pillars of it. Selah.”
HER VOW SHALL STAND — then THE EARTH AND ITS INHABITANTS DISSOLVE, while THE LORD BEARS UP THE PILLARS.
REMEMBER LOT’S WIFE
THE PILLAR, THE SALT, THE LIFE
“But his wife looked back from behind him, and she became a pillar of salt.”
“Of whose wickedness even to this day the waste land that smoketh is a testimony, and plants bearing fruit that never come to ripeness: and a standing pillar of salt is a monument of an unbelieving soul.”
“Remember Lot’s wife.”
“Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.”
“Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”
The inhabitants dissolve. The pillar remains. The pillar becomes salt. Remember Lot’s wife — lose life, or preserve it.
LEAVE / CLEAVE / DO NOT TURN BACK
“Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.”
“And said, For this cause shall a man leave father and mother, and shall cleave to his wife: and they twain shall be one flesh?”
“For this cause shall a man leave his father and mother, and cleave to his wife; And they twain shall be one flesh: so then they are no more twain, but one flesh.”
Lot’s account may be read in contrast with Adam’s: Lot acts under a command to leave, while Jesus commands remembrance of Lot’s wife — and Luke immediately joins that remembrance with losing life in order to preserve it. This ministry does not claim Scripture itself states that Lot “saved his wife by doing the opposite of Adam”; that reading is offered here as ministry application, not as the wording of the text.
HOPE FOR WHAT IS NOT SEEN
“For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.”
Trusting the command rather than the visible thing behind you.
PAY THY VOWS
“When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.”
“When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay. Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?”
Read alongside the Torah texts above: “pay thy vows unto the most High” (Ps 50:14) and “vow, and pay unto the LORD your God” (Ps 76:11).
“Thou shalt make thy prayer unto him, and he shall hear thee, and thou shalt pay thy vows.”
THE GOD OF THE OATH
“That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes.”
The Hebrew behind “the God of truth” here is associated with the God of Amen — noted here as a reference/commentary observation on the Hebrew, not a retranslation of the KJV text above.
“Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.”
“For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us.”
“But as God is true, our word toward you was not yea and nay. For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in him was yea. For all the promises of God in him are yea, and in him Amen, unto the glory of God by us.”
There is not yea and nay in the oath before GOD; the covenant stands under Yea and Amen.
TO THE LAW AND TO THE TESTIMONY
“To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.”
When examining a claimed oath or covenant, compare conduct and claim against the law and the testimony.
THE RAISED HAND
“And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth,”
“For I lift up my hand to heaven, and say, I live for ever.”
“And say unto them, Thus saith the Lord GOD; In the day when I chose Israel, and lifted up mine hand unto the seed of the house of Jacob, and made myself known unto them in the land of Egypt, when I lifted up mine hand unto them, saying, I am the LORD your God; In the day that I lifted up mine hand unto them, to bring them forth of the land of Egypt into a land that I had espied for them, flowing with milk and honey, which is the glory of all lands:”
“Yet also I lifted up my hand unto them in the wilderness, that I would not bring them into the land which I had given them, flowing with milk and honey, which is the glory of all lands;”
“I lifted up mine hand unto them also in the wilderness, that I would scatter them among the heathen, and disperse them through the countries;”
“And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:”
“And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword.”
To lift the hand in oath is to call GOD as witness and judge.
Ministry application, not the literal wording of Genesis 14, Deuteronomy 32, Ezekiel, Revelation, or Exodus: to raise the hand in oath is to call GOD down from the throne, the king out, and Satan up; it is to invoke judgment concerning all who take part in the oath and then fail to do what they swore.
THE NAME CARRIED IN THE OATH
“Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain.”
“And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD.”
Wrongful oath-bearing in THE LORD’s name concerns carrying or taking his name falsely and invoking him as witness to falsehood or covenant-breaking — read from, not beyond, the two texts above.
HIS HAND IS STRETCHED OUT STILL
“The Syrians before, and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still.”
“Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows: for every one is an hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still.”
“Manasseh, Ephraim; and Ephraim, Manasseh: and they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still.”
“Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still.”
THE LORD’s upraised, stretched-out hand — in anger, in judgment, toward oath-breaking and the wrongful carrying of his name.
THE WORD DIVIDES
“Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household.”
“Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.”
“For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
Nation, state, city, community, church, family, individual — the Gospel divides all the way down to soul and spirit, joints and marrow, the thoughts and intents of the heart, exposing the true covenantal intent of every level down to the individual heart.
THEY DID NOT BEGIN WITH “REPENT, SINNERS”
“Repent ye: for the kingdom of heaven is at hand.”
“Repent: for the kingdom of heaven is at hand.”
Neither opening proclamation says “sinners.” This is not a claim that John or Jesus did not preach repentance from sin — both plainly did. The point is narrower: the word “sinners” is not part of these two opening proclamations as recorded.
Reserved for ministry argument concerning oath, holy covenant, fathers handing covenant down, inherited duty, repentance as a return to what was commanded or sworn, and covenant order versus merely imposed personal rule. This argument is not yet written out in full here.
COVENANT TREACHERY AGAINST THE DAUGHTER
“Yet ye say, Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet is she thy companion, and the wife of thy covenant. And did not he make one? Yet had he the residue of the spirit. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, and let none deal treacherously against the wife of his youth. For the LORD, the God of Israel, saith that he hateth putting away: for one covereth violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.”
“Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered.”
Read alongside the oath text at the top of this page: the man’s own word, once sworn, he shall perform.
A man who takes an oath in THE LORD’s name and then adds blood-pains, sorrows, dishonesty, or treacherous dealing toward the daughter or wife has violated covenant duty. This ministry’s position is that such a man cannot claim faithful covenant power while behaving as an unbelieving or treacherous covenant partner. This is ministry argument, not a direct quotation of either text above.
POWER TO BECOME THE SONS OF GOD
“But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:”
“Power” here translates the Greek exousia (authority/right) — a different word from dynamis (power/virtue/might) used elsewhere in the New Testament (e.g. of the virtue that went out from Christ). This ministry connects power, virtue, covenant conduct, covering, daughter, wife, handmaid, and life theologically, but does not claim exousia and dynamis are the same Greek word.
Reserved for ministry argument concerning his life as covering, hers as life, the good holy gift, daughter, wife, handmaid, and righteous covenant dealing. This argument is not yet written out in full here.
Read alongside Lot’s departure from Sodom (Genesis 19 in full) and Christ’s own instruction not to turn back (Luke 17:31–33, above): leave, cleave, depart, and do not turn back — a connected concept, not a claim that the English words “leave” and “cleave” share a proven etymology. They do not, unless shown otherwise; this is a theological and literary connection only.