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4. Siege of Jerusalem Symbolized

¹ “Now, son of man, take a block of clay, put it in front of you and draw the city of Jerusalem on it. ² Then lay siege to it: Erect siege works against it, build a ramp up to it, set up camps against it and put battering rams around it. ³ Then take an iron pan, place it as an iron wall between you and the city and turn your face toward it. It will be under siege, and you shall besiege it. This will be a sign to the people of Israel.

⁴ “Then lie on your left side and put the sin of the people of Israel upon yourself. Or upon your side You are to bear their sin for the number of days you lie on your side. ⁵ I have assigned you the same number of days as the years of their sin. So for 390 days you will bear the sin of the people of Israel.

⁶ “After you have finished this, lie down again, this time on your right side, and bear the sin of the people of Judah. I have assigned you 40 days, a day for each year. ⁷ Turn your face toward the siege of Jerusalem and with bared arm prophesy against her. ⁸ I will tie you up with ropes so that you cannot turn from one side to the other until you have finished the days of your siege.

⁹ “Take wheat and barley, beans and lentils, millet and spelt; put them in a storage jar and use them to make bread for yourself. You are to eat it during the 390 days you lie on your side. ¹⁰ Weigh out twenty shekels That is, about 8 ounces or about 230 grams of food to eat each day and eat it at set times. ¹¹ Also measure out a sixth of a hin That is, about 2/3 quart or about 0.6 liter of water and drink it at set times. ¹² Eat the food as you would a loaf of barley bread; bake it in the sight of the people, using human excrement for fuel.” ¹³ The LORD said, “In this way the people of Israel will eat defiled food among the nations where I will drive them.”

¹⁴ Then I said, “Not so, Sovereign LORD! I have never defiled myself. From my youth until now I have never eaten anything found dead or torn by wild animals. No impure meat has ever entered my mouth.”

¹⁵ “Very well,” he said, “I will let you bake your bread over cow dung instead of human excrement.”

¹⁶ He then said to me: “Son of man, I am about to cut off the food supply in Jerusalem. The people will eat rationed food in anxiety and drink rationed water in despair, ¹⁷ for food and water will be scarce. They will be appalled at the sight of each other and will waste away because of Or away in their sin.

God returns again to the citizens of Jerusalem, and announces that they should be so destroyed by famine, that they should be reduced to the last extremity, and all but consumed by want. But he places here two forms of punishment: he says, that he should break the staff of bread: then, that their abundance of bread should be small, because they would be compelled to eat their morsels by weight and fear, and to drink water by measure and astonishment. I said they were different forms, because even if bread was sufficient, God often breaks its staff, as he calls it. And this clearly appears from Leviticus 26:26, whence our Prophet has adopted this expression. For here Moses explains what it is to break the staff of bread; because, he says, ten women shall cook their bread in one dish, and then they must bona fide restore the quantity of meal given them; for the bread shall be weighed, and thou shalt eat and not be satisfied. There God had said, I will break the staff of bread: but a clearer explanation follows — namely, although wheat for cooking the bread should be sufficient, and the women should mutually observe each other that no theft should take place, but should return in weight what had been given out to them, yet its nourishment should be deficient. We see then that God breaks the staff of bread, when a sufficiently plentiful supply exists, but those who eat are not satisfied.

That this may appear more clearly, we muse assume the principle that men do not live by bread only, but by every word which proceedeth out of the mouth of God, (Deuteronomy 8:3,) for here God signifies that we are not nourished by virtue of the bread, properly speaking: for how can bread be life-giving when it wants both sense and vigor? We see then that there is no force in bread to nourish us which excludes the hidden grace of God, for we live by the word of God. The subject here is not the word of doctrine nor yet spiritual life; but Moses understands that we are sustained not by bread and wine and other food, or by any kind of drink, but by the secret virtue Of God whilst he inspires the bread with rigor for our nourishment. Bread then is our nourishment, but not by any peculiar or intrinsic virtue: this it has from another source, namely, the favor and ordination of God. As, therefore, a small portion of bread is sufficient; for us, so if any one gorge himself he will cry out sooner than be satisfied, unless God inspires the virtue. And for this reason Christ uses that passage against Satan: Man lives not by bread alone, (Matthew 4:4; Luke 4:4,) because he shows that the life of man was propped up by the secret virtue of God, and that God, whenever it pleases him, does not need these foreign assistances. God then can sustain us by himself: sometimes he uses bread, but only as an adventitious instrument; in the meantime he derogates nothing from his own virtue: hence a staff is taken metaphorically for a prop. For as old men already totter on their legs, and all their limbs being broken down by weakness, support themselves with a staff, so also bread is said to have a staff, because we are propped up by the nourishment. Our strength also becomes deficient, and hence he who takes nourishment is said to refresh himself with food. God, therefore, breaks the staff of bread when he renders men famished, even when they have a sufficient abundance of bread. Neither are they satisfied, how much soever they may gorge themselves, because the food loads instead of refreshes them.

This is the first punishment with which God threatens the Jews. Another also is added, namely, that they shall be destitute of bread. We see then that there is a double mode by which God punishes us by hunger. For although bread is sufficient, yet he breaks and destroys its staff, so that it cannot prop us up nor recall our lost vigor. At length he takes away our bread, because he either strikes our fruits with blight or hail, or makes us suffer under other calamities. Hence barrenness brings want, so that God will affect us with hunger both ways: for he says, behold! I will break the staff of bread in Jerusalem, and then he adds, they shall eat their bread by weight and in fear, they shall drink their water by measure and in astonishment, because in truth they shall be reduced to such straits that they shall scarcely dare to touch their bread, because while they look forward to the morrow they shall fear and be astonished. And he confirms this opinion in the next verse, that they shall be destitute of bread and water, and shall be astonished: for this explanation agrees better; therefore a man and his brother shall be astonished, that is, they shall look mutually on each other as if astonished. Thus those who are without wisdom and discern nothing but despair are accustomed to act: at length they shall pine away in their iniquity. Again God repeats that the Jews could not complain when he so grievously afflicts them, because they shall receive the reward of their own iniquity. Now follows —