Ezekiel 21:20

KJV

Appoint a way, that the sword may come to Rabbath of the Ammonites, and to Judah in Jerusalem the defenced.

KJV (with Strong's)

Appoint {H7760} a way {H1870}, that the sword {H2719} may come {H935} to Rabbath {H7237} of the Ammonites {H1121}{H5983}, and to Judah {H3063} in Jerusalem {H3389} the defenced {H1219}.

Complete Jewish Bible

Make a road, so that the sword can come to Rabbah of the people of 'Amon and to Y'hudah in fortified Yerushalayim.

Berean Standard Bible

Mark out one road for the sword to come against Rabbah of the Ammonites, and another against Judah into fortified Jerusalem.

American Standard Version

Thou shalt appoint a way for the sword to come to Rabbah of the children of Ammon, and to Judah in Jerusalem the fortified.

Commentary

### SUMMARY
Ezekiel 21:20 is a pivotal verse within a prophetic oracle concerning God's impending judgment, delivered through the instrument of the Babylonian army. It specifically details the divine directive for the "sword" of judgment to be appointed a path, targeting both Rabbath of the Ammonites and Jerusalem in Judah. This verse underscores the sovereign control of Yahweh over the movements of nations and armies, revealing His impartial justice that extends to both His covenant people and surrounding gentile nations, holding all accountable for their sin.

### CONTEXT
* **Literary Context:** Ezekiel 21:20 is situated within a dramatic prophetic oracle often referred to as "The Sword of the Lord," which begins in [Ezekiel 21:1](/ezekiel/21 "Ezekiel 21 - The Sword of the Lord"). The preceding verses ([Ezekiel 21:18-19](/ezekiel/21-18 "Ezekiel 21:18-19 - The King of Babylon at the Crossroads")) vividly depict the King of Babylon standing at a crossroads, employing divination (arrows, teraphim, liver inspection) to determine which path to take for his invasion. The choice is presented as being between attacking Rabbath of the Ammonites or Jerusalem. Verse 20, therefore, reveals God's sovereign intervention in this decision-making process, making it clear that the ultimate destination of the "sword" is not left to chance or pagan divination, but is divinely ordained to strike both targets. This sets the stage for the subsequent detailed prophecies against Jerusalem and Ammon.

* **Historical & Cultural Context:** The prophecy in Ezekiel 21 was delivered during the Babylonian exile, likely after the first deportation of Judah's elite in 597 BC, but before the final destruction of Jerusalem in 586 BC. Nebuchadnezzar II of Babylon was the dominant regional power, and his military campaigns were a constant threat to Judah and its neighbors. The Ammonites, a people descended from Lot ([Genesis 19:38](/genesis/19-38 "Genesis 19:38 - Origin of the Ammonites")), were a long-standing enemy and rival of Israel, often engaging in border disputes and military conflicts. Their capital, Rabbath (modern Amman), was a significant city. The practice of divination mentioned in [Ezekiel 21:21](/ezekiel/21-21 "Ezekiel 21:21 - Nebuchadnezzar's Divination") was common among ancient Near Eastern peoples, where kings would consult various omens before embarking on military campaigns. God's declaration in verse 20 emphasizes that even these pagan practices are ultimately subservient to His divine will and overarching plan for judgment.

* **Key Themes:** This verse powerfully contributes to several key themes prevalent in Ezekiel and the broader prophetic literature. Foremost is the theme of **Divine Sovereignty**, demonstrating that God is the ultimate director of history, even using pagan empires like Babylon as instruments of His judgment ([Isaiah 10:5-6](/isaiah/10-5 "Isaiah 10:5-6 - Assyria as God's Rod")). It also highlights the **Impartiality of God's Justice**, as the "sword" is directed not only against Judah, God's covenant people who had persistently rebelled, but also against the Ammonites, a gentile nation known for its hostility towards Israel and its own wickedness ([Ezekiel 25:1-7](/ezekiel/25-1 "Ezekiel 25:1-7 - Prophecy Against Ammon")). The recurring motif of the **"Sword" as an Instrument of Judgment** is central to this chapter, symbolizing the devastating and unavoidable nature of God's wrath and military conquest, a theme found throughout the book of Ezekiel ([Ezekiel 14:17](/ezekiel/14-17 "Ezekiel 14:17 - God Sends the Sword")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Appoint (Hebrew, _sûwm'_):** From H7760, meaning "to put (used in a great variety of applications, literal, figurative, inferentially, and elliptically); appoint, bring, call (a name), care, cast in, change, charge, commit, consider, convey, determine, disguise, dispose, do, get, give, heap up, hold, impute, lay (down, up), leave, look, make (out), mark, name, on, ordain, order, paint, place, preserve, purpose, put (on), regard, rehearse, reward, (cause to) set (on, up), shew, stedfastly, take, tell, tread down, (over-)turn, wholly, work." In this context, "appoint" signifies God's active, deliberate, and sovereign decree. It is not a passive observation but an authoritative act of setting or determining the path of the sword.
* **way (Hebrew, _derek'_):** From H1870, meaning "a road (as trodden); figuratively, a course of life or mode of action, often adverb; along, away, because of, by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever)." Here, "way" refers to the specific route or course of action that the invading army will take, emphasizing that even the logistical movements of human armies are under divine orchestration.
* **sword (Hebrew, _chereb'_):** From H2719, meaning "drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement; axe, dagger, knife, mattock, sword, tool." In the context of Ezekiel 21, "sword" is a powerful and pervasive symbol, representing not merely a physical weapon, but the devastating force of war, divine judgment, and military conquest. Its destructive effect is central to its symbolic meaning.
* **defenced (Hebrew, _bâtsar'_):** From H1219, meaning "to clip off; specifically (as denominative from בָּצִיר); to gather grapes; also to be isolated (i.e. inaccessible by height or fortification); cut off, (de-) fenced, fortify, (grape) gather(-er), mighty things, restrain, strong, wall (up), withhold." Applied to Jerusalem, "defenced" highlights its fortifications and perceived impregnability. The irony is that despite its defenses, Jerusalem will not be able to withstand the divinely appointed "sword."

#### Verse Breakdown
* **"Appoint a way,"**: This opening imperative underscores God's absolute sovereignty. It is Yahweh who issues the command, actively determining the course of events. The "way" is not left to chance, human strategy, or pagan divination, but is specifically ordained by the Almighty.
* **"that the sword may come to Rabbath of the Ammonites,"**: The first designated target of the "sword" of judgment is Rabbath, the capital of the Ammonites. This demonstrates that God's justice is not confined to His covenant people but extends to all nations, holding them accountable for their actions and idolatry. The Ammonites, long-time adversaries of Israel, are not exempt from divine reckoning.
* **"and to Judah in Jerusalem the defenced."**: The second, and perhaps primary, target is Judah, specifically its capital, Jerusalem. The phrase "the defenced" highlights Jerusalem's reputation as a fortified, seemingly impenetrable city. This emphasizes the shocking nature of its impending destruction, showing that no human strength or defense can withstand God's determined judgment against sin, even for His chosen people who have strayed.

#### Literary Devices
Ezekiel 21:20 employs several potent literary devices. **Personification** is evident in the "sword" being given a "way" to come, almost as if it is an independent agent directed by God, emphasizing its unstoppable nature. The repeated mention of the "sword" throughout the chapter serves as a powerful **Symbol** of divine judgment, war, and destruction, creating a vivid and terrifying image of God's wrath. The phrase "Jerusalem the defenced" uses **Irony**, as the city's fortifications, which should offer protection, will prove utterly useless against the divinely appointed invasion, highlighting the futility of human strength in the face of God's decree. The entire oracle is a dramatic **Prophecy**, foretelling future events with divine certainty, reinforcing God's omnipotence and foreknowledge.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Ezekiel 21:20 is a profound declaration of God's absolute sovereignty over human history and the movements of nations. It reveals that even the seemingly independent decisions of pagan kings and the paths of invading armies are ultimately orchestrated by Yahweh to fulfill His righteous purposes of judgment. This impartiality, striking both the gentile Ammonites and the covenant people of Judah, underscores that God's justice is universal and unwavering, holding all accountable for their sin. It serves as a stark reminder that no nation, regardless of its status or perceived strength, is immune to divine reckoning when it persists in rebellion against God's moral order.

* [Jeremiah 25:9](/jeremiah/25-9 "Jeremiah 25:9 - Nebuchadnezzar as God's Servant")
* [Habakkuk 1:6](/habakkuk/1-6 "Habakkuk 1:6 - The Raising of the Chaldeans")
* [Romans 2:11](/romans/2-11 "Romans 2:11 - God Shows No Partiality")

### REFLECTION AND APPLICATION
Ezekiel 21:20 offers a sobering yet ultimately reassuring truth: God is sovereign over all things, even the chaos and destruction of war. For us today, this means that even in a world filled with geopolitical instability, conflict, and seemingly random acts of violence, God's hand is not absent. He is actively working His purposes, and nothing, not even the most powerful human armies or the most fortified cities, can thwart His ultimate will. This should foster both a profound sense of awe at His power and a deep trust in His overarching plan. Furthermore, the impartiality of God's judgment, striking both covenant people and gentile nations, serves as a powerful call to self-examination. It reminds us that sin, whether individual or corporate, has consequences, and God's justice is not swayed by privilege or status. This should lead to humility, repentance, and a renewed commitment to living in accordance with His righteous standards, knowing that true security is found not in human defenses but in faithful obedience to the Lord.

#### Questions for Reflection
* **How does the concept of God's sovereignty over the "sword" challenge or affirm your understanding of His control in current global events?**
* **In what ways might we, like ancient Judah, rely on our "defences" (e.g., wealth, status, human wisdom) rather than on God's protection and guidance?**
* **What does God's impartial judgment against both Ammon and Judah teach us about the universal nature of sin and accountability?**
* **How can understanding God's judgment motivate us towards deeper repentance and a more earnest pursuit of righteousness in our own lives?**

### FAQ
**Was Nebuchadnezzar aware that God was directing his army's path?**

Answer: The text of [Ezekiel 21](/ezekiel/21 "Ezekiel 21 - The Sword of the Lord") suggests that Nebuchadnezzar, as a pagan king, was likely employing his own methods of divination (as described in [Ezekiel 21:21](/ezekiel/21-21 "Ezekiel 21:21 - Nebuchadnezzar's Divination")) to determine his military strategy. He would have attributed his success to his gods or his own military prowess. However, Ezekiel's prophecy reveals that from God's perspective, Nebuchadnezzar was merely an unwitting instrument in the divine plan. God was "appointing a way" for the sword, sovereignly guiding the Babylonian king's decisions and movements to fulfill His purposes of judgment against both Judah and the Ammonites, regardless of Nebuchadnezzar's personal awareness or beliefs. This highlights a key theological principle: God can use even ungodly rulers and nations to accomplish His will ([Isaiah 10:5-7](/isaiah/10-5 "Isaiah 10:5-7 - Assyria as God's Instrument")).

### CHRIST-CENTERED FULFILLMENT
While Ezekiel 21:20 speaks of a literal sword of judgment against nations, its deeper theological currents find profound Christ-centered fulfillment. The "sword" here represents God's righteous judgment against sin, a judgment that ultimately fell upon Christ. Just as the sword was "appointed a way" to strike both Judah and the gentiles (Ammon), signifying universal accountability, so too did God's ultimate judgment for sin fall upon Jesus, the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), who bore the sins of both Jew and Gentile on the cross ([Romans 3:23-26](/romans/3-23 "Romans 3:23-26 - Righteousness Through Faith")). The fortified Jerusalem, unable to withstand God's judgment, foreshadows the futility of any human defense or righteousness against divine holiness. In Christ, however, we find a perfect and impenetrable "defense" – not through walls of stone, but through His atoning sacrifice and resurrection, which provides true peace and reconciliation with God ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). The sovereign God who directed the Babylonian sword is the same God who, in His perfect wisdom, "appointed a way" for His Son to suffer and die, thereby disarming the spiritual "sword" of judgment for all who believe ([Colossians 2:13-15](/colossians/2-13 "Colossians 2:13-15 - Triumph Over Powers")). Thus, the terrifying judgment of Ezekiel's sword points forward to the ultimate, saving work of Christ.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Amos 1:14

But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:

Jeremiah 49:2

Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.

Deuteronomy 3:11

For only Og king of Bashan remained of the remnant of giants; behold, his bedstead [was] a bedstead of iron; [is] it not in Rabbath of the children of Ammon? nine cubits [was] the length thereof, and four cubits the breadth of it, after the cubit of a man.

Ezekiel 25:5

And I will make Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I [am] the LORD.

Psalms 48:12

Walk about Zion, and go round about her: tell the towers thereof.

Psalms 48:13

Mark ye well her bulwarks, consider her palaces; that ye may tell [it] to the generation following.

Psalms 125:1

¶ A Song of degrees. They that trust in the LORD [shall be] as mount Zion, [which] cannot be removed, [but] abideth for ever.