Jeremiah 22:5

Jer 22:5 But if ye will not hear these words, I swear by myself, saith the LORD, that this house shall become a desolation.

Ver. 5. That this house shall become a desolation.] This stately edifice, the place of thy royal residence. Note here the prophet’s boldness, and learn that truth must be spoken, however it be taken.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Showing that there is none greater than he is, Heb. 6:13, and that he will most certainly perform his oath.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

I swear by myself-- (Heb 6:13, Heb 6:17). God swears because it seemed to them incredible that the family of David should be cast off.

this house--the king's, where Jeremiah spake (Jer 22:4).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

We explained yesterday the declaration of the Prophet, — that the kingdom would again be restored by the Lord, if the king and his servants and the whole people repented. He now introduces a commination, — that if they heard not, it was all over with the palace and the city. But the word house, or palace is often repeated; for though the defenses of the city gave courage to the people, yet what made them especially proud was the confidence they felt that the kingdom had been promised to be for ever. Hence, they thought, that the royal dignity could not possibly fall as long as the sun and moon continued in the heavens. (Psalm 89:38.) This false confidence is what the Prophet now meets, and he says, If ye will not hear these words, etc. He changes the number: he had said before this word, את הדבר הזה, at edeber eze; but he now says these words, את הדברים, at edeberim. But the singular number includes the whole of his doctrine; yet he now uses the plural number, because he had exhorted them to change their life.

And that they might not think that they were for no good reason terrified, he declares that God had sworn by himself We indeed know that when God makes an oath, either when he promises anything, or when he denounces punishment on sinners, it is done on account of men’s sloth and dullness. For our hearts through unbelief will hardly receive a simple truth, unless God removes the impediments; and this is the design of making an oath, when God does not only speak, but in order to render us more certain of our salvation, he confirms his promise by introducing his own name as a pledge. The reason is similar as to threatenings; for so great is the false security of sinners, that they are deaf until God, as it were, with force penetrates into their hearts. Hence he says, that God made an oath by himself; for it seemed incredible to the Jews, that the family which had been set apart by God from the world, would ever perish. It now follows:

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) I swear by myself.—The formula is an exceptionally rare one, but meets us in Gen_22:16. In Deu_32:40 the came thought is embodied in the language of the loftiest poetry. The principle in both cases is that on which the writer of the Epistle to the Hebrews dwells in Jer_6:13. Men swear by the greater, but God can swear by nothing greater than Himself.

This house.—The context determines the application of the word as meaning the king’s palace, not the Temple.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

5. I swear by myself] For comment on this as the most solemn and binding form of oath, see Heb_6:13-18. The form is repeated in Jer_49:13, and occurs besides in Gen_22:16; Isa_45:23, and a cognate expression is found Jer_51:14; Amo_6:8.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But if ye will not hear these words,.... Will give no attention, and yield no obedience to them:

I swear by myself, saith the Lord; and by a greater he cannot swear; and that is the reason why he swears by himself, Heb 6:13; and as, when he swears to a promise, it shows the immutability of it, the certainty of its performance, and that it is irreversible, and never repented of, nor revoked; so it is when he swears to a threatening. The Targum is,

"by my word I swear:''

that this house shall become a desolation; meaning not the temple, nor the city, but the king's palace.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Myself, having none greater, Hebrews vi. 13. Oaths evince the insincerity of men, who distrust each other; but when God condescends to use them, it shews men’s incredulity. --- House, the temple, or rather the palace, where the king was sitting at the gate, ver. 2. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By hearing the prophet meaneth hearkening to and obeying. God accounteth us to hear no more than we practise. If (saith the prophet) you will not execute judgment, &c., I give you the greatest assurance imaginable that this noble house of David shall become a desolation. The apostle saith that God, because he could swear by no greater, sware by himself. The end of an oath is, the confirmation of a thing where any doubt of the truth of it, or any have strife about it. Sinners finding in themselves a difficulty to believe God upon his word, revealing his will against the interests of their lusts, the Lord is brought in as swearing, not by a greater, (that is impossible,) but by himself, that the house of David, or the house of Israel, or his own house, the temple, (though the first seems most probable to be here meant, which seemeth to be the house mentioned Jer 22:4, through the gates of which kings should enter, riding in chariots and on horses,) should be made desolate.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. I swear by myself — See Heb_6:13; Heb_6:17. In this instance God is represented as swearing, as if to overcome the antecedent incredibility that the family of David should be cast off.

This house — The royal palace, where Jeremiah was then speaking.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

I swear by myself. "Because he could swear by no greater, he swore by himself". (Heb_6:13) A synonymous expression is, "As I live, saith Jehovah" (ver. 24).

Vers. 5, 7, 13, 14. Building in unrighteousness.

The building of a house, be it small or great, is always an interesting and suggestive process. It is a lengthened operation, expensive, and representing a great part of a man"s aims and efforts. Various purposes may be sought in it according to the character, circumstances, etc., of the builder mere shelter, comfort, splendor, protection. As these come into view the object in which they are to be realized becomes representative of the living personality and character with which it is associated. Jehoiakim was a despot, bent upon aggrandizement, and so he sought to build a magnificent palace with forced, unpaid labor. The ambitions of unspiritual men, the exclusive and absorbing projects of earthly life, resemble the palace-building of this Hebrew tyrant in

I THE UNION OF EXTRAVAGANT DESIRES AND DISHONEST, UNLAWFUL METHODS. Easy for Jehoiakim to "go in" for a splendid palace, as he is not in the habit of paying his employee. Are there not many in modern life who act on the same principle? The desire for self-advancement and aggrandizement overtops every other consideration.

1. Unlawful methods of securing these are employed. Speculation; getting on in business in order to get out of it; adulteration; insufficient wages; prices that do not admit of honest manufacture; clap-trap advertisements, etc.

2. Imagining that others exist for the sake of one"s self. This reverses the golden rule and the spirit of Christ"s life.

II ITS FUNDAMENTAL SIN. This is selfishness self-glorification, neglect of God and of human claims. The great principles of the Divine kingdom are contradicted; justice, mercy, brotherly sympathy, etc.

III ITS RESULTS.

1. The ruin of the building; i.e. the life-project the unhallowed aim.

2. The ruin of the builder for time, perhaps for eternity. M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.