John Calvin Commentary Jeremiah 39:5

"But the army of the Chaldeans pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadrezzar king of Babylon to Riblah in the land of Hamath; and he gave judgment upon him." — Jeremiah 39:5 (ASV)

The Chaldeans pursued the fugitive king, no doubt, through a hidden impulse from above. It is, indeed, probable that he was betrayed by his own people, as often happens in a disturbed state of affairs. However, he might have escaped if he had not been given up by the hand of God.

These events are therefore narrated so that we may know that the ungodly, by their evasions, gain nothing else than to truly acknowledge that God is true in His threatenings as well as in His promises. They do not believe His word; therefore, it is necessary for them to be convinced by actual experience. Zedekiah, then, is set before us here as an example, so that we may know that as soon as God announces any calamity, we ought to tremble and humble ourselves under His mighty hand. For He holds us completely shut up on every side, so that even if hiding places and refuges are open before us, they still can avail us nothing.

The Prophet then tells us that he was taken in the deserts of Jericho. This circumstance is also important, for he had gone out beyond the sight of men, even into solitude. That plain was not fertile enough to support many inhabitants, but it was, as it were, a desert. It is a wonder, then, how the Chaldeans found him in that solitude, for they had God, as it were, as their guide. Thus it was, then, that Zedekiah fell into the hands of the Chaldean army.

The Prophet adds that they brought him to Riblah, which is thought to have been Antioch. It is also called Hemath, but this name designated the country and not the city. And yet, in Amos 6:2, it means the city, when it is said:

“Go to Calneh, go to Hemath the great.”

But it may be that the dignity of the city was the reason the country was so called. And no doubt Pliny, in his fifth book, calls that part of Syria Antiochean. As for what he says shortly before—that Antioch was that part of Syria toward Cilicia—that passage seems to me to have been corrupted.

I prefer to read it as follows: that it was a part of Syria, for, as I have said, he calls it Antiochean. And it was not unsuitable for the city to be called Hemath and Riblah, and for the name of the city to be given to the country. Interpreters, indeed, agree that Riblah was Antioch.

Jerome says that in his day, the first station towards Chaldea still retained its ancient name, though, by changing some letters, they called it Emmaus. But he does not doubt that it was Antioch, which was formerly called Epidaphne and also had the name of Hemath. There, then, Zedekiah was brought to Nebuchadnezzar, who spoke judgments with him; that is, Nebuchadnezzar brought him as a criminal before his tribunal so that he might pronounce sentence upon him. For “to speak judgments” means the same as to administer justice or to pass judgment.

Now this was very inconsistent with royal dignity. For though, as a conqueror, Nebuchadnezzar was angry with his enemy, he might still have been content with his death alone. Kings are not accustomed to deal in this way with other kings, for they respect themselves and are not inclined to degrade royal dignity.

But Jeremiah says that Zedekiah was by no means treated royally, for he was forced to plead guilty and was condemned by a solemn sentence. Thus, “to speak judgments” is the same as what is called in French former proces criminel.

This indignity increased the weight of his calamity and punishment. For Zedekiah not only had to bear many reproaches while the king of Babylon expostulated with him, but he was also brought to judgment, so that punishment was allotted to him according to common practice. Nebuchadnezzar had made him king and imposed tribute on him; therefore, he condemned him as guilty of perfidy and perjury. This is the degradation that the Prophet points out when he says that Nebuchadnezzar “spoke judgments with him,” or acted towards him judicially. The Prophet repeats the same expression in the last chapter of his book.