Here God begins to speak more openly by means of his servant, and not to speak only, but to signify by an outward symbol what he wishes to be uttered by his mouth.

We must first consider the scope of this prophecy, and we shall then discuss more conveniently its separate parts. It is not doubtful that God wished to oppose the pride of the people, for they thought themselves punished more severely than they deserved.

It is added, and towards the siege of Jerusalem thou shalt set or establish thy face Either meaning may be received; either directing and ordering, or establishing and strengthening; although the word directing or ordering pleases me better in this place.

It is by no means doubtful, that this verse applies to the siege, because God signifies that the city would then suffer famine, but a little afterwards he adds another vision, from which we gather, that the subject is not only the siege of Jerusalem, but the general vengeance of God against all the…

This confirms what I have said, namely, that the want should be such, that the Prophet dared not eat even that bread to satiety: you shall eat, says he, bread by weight, viz, twenty shekels. These are not complete rounds, so that the sense is, that God commanded his Prophet to live sparingly.

This vision properly belongs to the ten tribes, and, for this reason, I have said that God’s vengeance is not to be considered as to the siege of the city alone, but to be extended longer.

The Prophet here inserts the answer which he received to his request that God would relax his severe command: for it was abominable to eat flesh cooked with human dung, not only on account of the stench, but because religion forbade it: though the Prophet did not regard the taste of his palate, but…

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.