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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ezekiel 39:1–7.
This prophecy begins as that before (Eze 38:3, Eze 38:4, I am against thee, and I will turn thee back); for there is need of line upon line, both for the conviction of Israel's enemies and the comfort of Israel's friends. Here, as there, it is foretold that God will bring this enemy from the north parts, as formerly the Chaldeans were fetched from the north, Jer 1:14 (Omne malum ab aquilone - Every evil comes from the north), and, long after, the Roman empire was overrun by the northern nations, that he will bring him upon the mountains of Israel (Eze 39:2), first as a place of temptation, where the measures of his iniquity shall be filled up, and then as a place of execution, where his ruin shall be completed. And that is it which is here enlarged upon. 1. His soldiers shall be disarmed and so disabled to carry on their enterprise. Though the men of might may find their hands, yet to what purpose, when they find it is put out of their power to do mischief, when God shall smite their bow out of their left hand and their arrow out of their right? Eze 39:3. Note, The weapons formed against Zion shall not prosper. 2. He and the greatest part of his army shall be slain in the field of battle (Eze 39:4): Thou shalt fall upon the mountains of Israel; there they sinned, and there they shall perish, even upon the holy mountains of Israel, for there broke he the arrows of the bow, Psa 76:3. The mountains of Israel shall be moistened, and fattened, and made fruitful, with the blood of the enemies. "Thou shalt fall upon the open field (Eze 39:5) and shalt not be able even there to make thy escape." Even upon the mountains he shall not find a pass that he shall be able to maintain, and upon the open field he shall not find a road that he shall be able to make his escape by. He and his bands; his regular troops, and the people that are with him that follow the camp to share in the plunder, shall all fall with him. Note, Those that cast in their lot among wicked people (Pro 1:14), that they may have one purse with them, must expect to take their lot with them, and fare as they fare, taking the worse with the better. There shall be such a general slaughter made that but a sixth part shall be left (Eze 39:2), the other five shall all be cut off. Never was army so totally routed as this. And, for its greater infamy and reproach, their bodies shall be a feast to the birds of prey, Eze 39:4. Compare Eze 39:17, Thou shalt fall, for I have spoken it. Note, Rather shall the most illustrious princes (Antiochus was called Epiphanes - the illustrious) and the most numerous armies fall to the ground than any word of God; for he that has spoken will make it good. 3. His country also shall be made desolate: I will send a fire on Magog (Eze 39:6) and among those that dwell carelessly, or confidently, in the isles, that is, the nations of the Gentiles. He designed to destroy the land of Israel, but shall not only be defeated in that design, but shall have his own destroyed by some fire, some consuming judgment or other. Note, Those who invade other people's rights justly lose their own. 4. God will by all this advance the honour of his own name, (1.) Among his people Israel; they shall hereby know more of God's name, of his power and goodness, his care of them, his faithfulness to them. His providence concerning them shall lead them into a better acquaintance with him; every providence should do so, as well as every ordinance: I will make my holy name known in the midst of my people. In Judah is God known; but those that know much of God should know more of him; we should especially increase in the knowledge of his name as a holy name. They shall know him as a God of perfect purity and rectitude and that hates all sin, and then it follows, I will not let them pollute my holy name any more. Note, Those that rightly know God's holy name will not dare to profane it; for it is through ignorance of it that men make light of it and make bold with it. And this is God's method of dealing with men, first to enlighten their understandings, and by that means to influence the whole man; he first makes us to know his holy name, and so keeps us from polluting it and engages us to honour it. And this is here the blessed effect of God's glorious appearances on the behalf of his people. Thus he completes his favours, thus he sanctifies them, thus he makes them blessings indeed; by them he instructs his people and reforms them. When the Almighty scattered kings for her she was white as snow in Salmon, Psa 68:14. (2.) Among the heathen; those that never knew it, or would not own it, shall know that I am the Lord, the Holy One in Israel. They shall be made to know by dear bought experience that he is a God of power, and his people's God and Saviour; and it is in vain for the greatest potentates to contend with him; none ever hardened their heart against him and prospered.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Chapter 39, Verse 1 onwards) \"But you, son of man, prophesy against Gog and say: 'This is what the Sovereign Lord says: I am against you, O Gog, chief prince of Meshek and Tubal. I will turn you around and drag you along. I will bring you from the far north and send you against the mountains of Israel. Then I will strike your bow from your left hand and make your arrows drop from your right hand. On the mountains of Israel you will fall, you and all your troops and the nations with you.' I have given you as food to the wild animals, birds, and all flying creatures, and to the animals of the earth. You will fall on the face of the field (or the plain): for I have spoken, says the Lord God. And I will send fire on Magog, and on those who dwell securely on the islands (or the coastlands): and they will know that I am the Lord. And I will make my holy name known in the midst of my people Israel, and I will not allow my holy name to be profaned (or polluted) anymore; and the nations will know that I am the holy Lord of Israel. Behold, it comes, and it will happen (or you will know that it will be), says the Lord (Vulgate adds God): this is the day of which I spoke. And the inhabitants of the cities (Vulgate: of the cities) of Israel will go out and burn weapons, shields, spears (or bucklers and thrusting spears), bows and arrows, staffs of the hands (Vulgate: of the hands), and spears (or lances): and they will set them on fire for seven years. And they will not gather (or take) wood from the fields (or the plains), nor cut down from the forests: for they will burn the weapons with fire, and those who had been their plunder will plunder them; and they will loot their looters, says the Lord God. And it shall come to pass in that day, that I will give to Gog a place for burial in Israel, the valley of the travelers east of the sea, which will cause those passing by to marvel. (Or the πολυάνδριον of those who come to the sea, and they will build around the mouth of the valley; and there Gog and all his multitude will be buried; and the valley (or Ge ) will be called the multitude of Gog. And the house of Israel will bury them there, to cleanse the land (or so that the land will be cleansed) for seven months. But the whole population of the earth will bury them (Vulg. they are silent) and there will be a day named for them, in which I have been glorified, says the Lord God. And they will continuously appoint men, traversing (or encircling) the earth, who will bury and seek out those who remain (Vulg. remained) upon the face of the earth, to cleanse it. But after seven months they will begin to search. And they will go around exploring the earth: and when they see the bone of a man, they will set up a marker next to it, until the embalmers in the Valley (or Ge ) of the multitude of Gog bury it. The name of the city is Amona (or Polyandrion): and the earth will be cleansed (or will be cleansed). And these are the heirs of the Jewish tradition and the disciples of endless fables, who contend that after a thousand years of reign, Gog, the prince of Ros, Mosoch, and Thubal will be killed in the borders of Israel; and they will be devoured by all the birds and beasts: and the inhabitants of the cities of Israel will not use wood for seven years, but instead will use the weapons of Gog, namely shields and spears, arrows and clubs or poles: but Gog himself will be buried in a valley called Ge in Hebrew, and his tomb will be called polyandrion; where, indeed, a multitude of men will be buried. But he must be buried for seven months from the house of Israel, so that the land may be cleansed. And a glorious day will come when Gog is killed, and those who diligently search for and bury the bones must be appointed, so that nothing remains unburied on the land. After the months have passed, or rather after seven months have passed, a great expanse of land must be traversed; and wherever they see a human bone, they must mark it with a nearby sign, so that it can be buried later by those in charge of this task. And the city must be named Amona, which is called πολυάνδριον in Greek, meaning a multitude of buried men; and thus the land will be cleansed. They said this to him. But we, starting the explanation, will discuss each thing that we proposed, keeping the meaning. Gog himself has his own Trinity: Ros, Mosoch, and Thubal; head, namely, and insanity, and everything; so that there is no vice that does not consist in the possession of Gog. This [person] will be educated, whether revolving or being touched, and whether suckled or caressed: so that, hoping for victory, he may be led to battle to be killed. And he will ascend from the sides, or from the farthest parts of the North, from where evil is ignited upon all the earth (Jeremiah 1). And he shall be led by the same over the mountains of Israel, whom we must understand to be the apostles and apostolic men and ecclesiastics, so that after he has been led to the mountains of Israel, the bow in his left hand and the arrows held in his right hand may be struck. And he himself, in order to kill those whom he has deceived, imitates having weapons in both his left and right hands, through good and bad reputation. These are the arrows and javelins of which the Psalmist speaks: For behold sinners have bent the bow, they have prepared their arrows in a quiver, to shoot in the dark at the upright of heart (Psalm 10:2). The fiery darts of the devil must be extinguished by the shield of faith (Ephesians 6). Moreover, Gog, who had ascended over the mountains of Israel, will fall and be cast down on those same mountains with all his army and all his troops. And he will be food for the wild beasts, birds, and all the flying creatures and beasts of the earth, namely the adversarial powers that devour the seed along the way and the bloodthirsty beasts. For just as it is written about the dragon, 'You have given him as food to the peoples of Ethiopia' (Psalm 73:14), so those deceived by heretics are food for demons. But Gog, whether in the breadth of the field or in the cultivated land, which is cared for by the farmers of God. For it cannot be that the words of the Lord are in vain. Then fire will be sent upon Magog, that is, upon those who have accepted the teachings of Gog, and upon those who are beaten by the waves of the world like the likeness of islands, and think that they should be secure. That fire of which the Lord speaks: I came to send fire upon the earth; and how I wish that it should burn! (Luke XII, 49); that all may know and understand that I am the Lord, and that the name of my holiness may be made known among my people, who are in no way deceived by the authority of Gog: nor is my name defiled in heretics by the occasion of false knowledge; and that the nations, which are around, may know that I am the Lord. But what follows is said about the judgment of Christ: Behold, he is coming, and it shall be done, the Lord says: He who is coming will come, and he will not delay (Hab. 2:3). And this is the day of punishment and vengeance, of which the Lord spoke through all the prophets. And the inhabitants of the cities of Israel will go out, the people who believe: but by the cities of Israel we understand the Churches of the right faith. And they will set on fire and burn the weapons, of which it is also written in another place: He will break the bow, and shatter the weapons, and burn the shields and spears with fire (Ps. 43:10), shields and spears, bows and arrows, staves of their hands, with which they celebrated the perverted Passover: lances or poles, with which they inflicted wide and incurable wounds of false doctrines: shields, bows and arrows, of which it has been said above. And what follows: And seven years later they will perish by fire, as is explained in Exodus and Leviticus (Exod. XXI; Levit. XXV), in which the Law prescribes that in the seventh year of release, when freedom is restored to the Hebrew slaves and all debts are paid, and the ancient possession is returned to the masters, and rest is given to the land, and all produce is forgiven to the poor, so that in the sacred and perfect number of seven years the armor of the heretics may disappear, and the men of the Church may not cut wood from the fields and regions, and the forests and woods of the nations, which they most desire to save rather than to destroy; but from the heretics whom they have conquered, with shields, spears, arrows, staves, and lances. For they also have various weapons to attack the Church of Christ, which must be ignited by learned men with the fire of the Holy Spirit; namely, the ecclesiastical word, which whoever possesses can say: Was not our heart burning within us while He was opening the Scriptures to us? (Luke 24:32) We cannot have full peace and confidence of habitation unless we plunder all the belongings of our adversaries, so that all may perish and be turned to ashes; and let us plunder those who had previously plundered us, and let us devastate those who had previously devastated the Church. In Hebrw, in the clear light of preaching, he says, 'I will give Gog a named place, a tomb in Israel; according to the Hebrew, a valley of travelers to the east of the sea, which astonishes passers-by. The meaning of this statement is that the tomb of Gog will not be in the mountains, but in the low valleys and in rugged places, which are called Ge in Hebrew. The heretics, although they are in the West, claim that these places are in the East, in order to deceive travelers, namely those who pass through this world and are not residents but strangers, saying that prophetic verse: I am a stranger and a sojourner, like all my fathers (Ps. 38:12).' For who among those passing by, of whom it is written: 'And those who pass by did not say, the blessing of the Lord be upon you' (Ps. 128:8), does not marvel and stand amazed when he sees the valley of travelers, which appears as a valley to travelers but as a mountain to its inhabitants? This is according to the Hebrew. However, the Septuagint translated it as the polyandrion of those who come to the sea; and they shall build around the entrance of the valley. For it is the labor of those who go out from the cities of Israel to close and enclose every entrance and exit of heretical corruption from those who come to the sea, and they delighted in its bitterness, and with the crashing waves and the cruelty of shipwreck, they shall close and enclose, and bury in the depths of the earth, so that they may no longer go out and deceive others with their deceit. Therefore, there they will bury Gog and his entire multitude, which always delights the heretics. And the name of that valley where Gog is buried will be called the Valley of the Multitude, or πολυάνδριον, that is, the tomb of a very large multitude. And as we said above, the weapons of the adversaries will be burned for seven years: thus, for seven months, the land will be cleansed of the filth of the heretics. For from the first month, when we celebrate the Passover of the Lord and avoid the destroyer of Egypt, the lamb with the blood on our doorposts, until the end of the year, that is, until the seventh month when we pitch our tents and are protected among the other branches of palm trees, in order to demonstrate a complete victory against the enemies. We fulfill all the festivals among the people: not only the teachers, but also the entire population will do this eagerly, to bury Gog and cover the land, and by no means allow the free air to be shared. But after the killing and destruction, or the burial of Gog, Ecclesiastical men shall be chosen, who have this study, so that nothing of the former impurities remains in the land of Israel, nor anything of death. They shall search the land, and seek the dead, and bury them, so that the land of the Church may be cleansed. But if, after seven months, when everything should be cleansed, those who go through and surround the land find in any place the bone of a man, that is, the hardness of heretical corruption, or anything of the previous doctrine of death, they shall place it beside that, or they shall build a monument: so that once those who are of this kind have been marked, then they shall either be cleansed or buried with Gog, and cast into the tomb ((or crowd)) of his burial. The name of the city, where the victory of the Lord's servants is, and the adversaries lie down, and the whole multitude of its enemies is prostrated, will be called Amona, or Polyandrion, so that it may be the end of all things, the restoration of purity. Finally, it follows: And they shall cleanse the earth; no doubt those of whom it is written above will begin to seek, and will go around the earth.
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Summary
Ezekiel 39:7 serves as a climactic declaration within the prophecy against Gog, articulating God's unwavering purpose to reveal and vindicate His holy character and authority. Through the decisive defeat of Israel's enemies, the Lord pledges to re-establish His sacred reputation among His people, ensuring they no longer profane His name, and simultaneously compelling the Gentile nations to acknowledge Him as the singular, sovereign God, the Holy One uniquely present in Israel.
Context
Literary Context
This verse is strategically positioned at the culmination of the detailed prophecy against Gog of Magog in Ezekiel 38-39. Following the vivid description of Gog's massive invasion and God's spectacular, supernatural intervention to utterly annihilate the invading forces on the mountains of Israel, verse 7 articulates the profound theological purpose behind this cataclysmic event. It shifts the focus from the how of the judgment to the why, revealing that the entire episode is orchestrated by God not merely for Israel's deliverance, but primarily for the vindication and glorification of His own name. This declaration sets the stage for the subsequent chapters, which detail the restoration and spiritual renewal of Israel, emphasizing that their future purity is intrinsically linked to God's commitment to His own holiness. The divine rationale for the judgment on Gog directly parallels God's stated purpose for Israel's restoration in earlier chapters, such as when He declares, "I will not profane my holy name anymore" in Ezekiel 20:39.
Historical & Cultural Context
Ezekiel prophesied during the Babylonian exile, a period of profound national humiliation for Israel. The exile itself was seen as a consequence of Israel's persistent sin and idolatry, which had, in the eyes of surrounding nations, brought disrepute upon the God of Israel. The concept of God's "name" in the ancient Near East was not merely a label but encompassed His entire character, reputation, authority, and presence. When Israel sinned, particularly by engaging in idolatry or injustice, it was perceived as "profaning" or "polluting" God's name among the Gentiles, who would mockingly question the power of a God whose people were in exile (as seen in Ezekiel 36:20-23). Thus, God's declaration in Ezekiel 39:7 is a powerful counter-narrative, promising a future act of divine power that would definitively restore His honor and demonstrate His unique sovereignty, not only to Israel but to a watching world that had doubted His might. This divine vindication was crucial for a people whose identity and relationship with their God had been severely challenged by their circumstances.
Key Themes
Ezekiel 39:7 encapsulates several pivotal themes central to the book of Ezekiel and broader biblical theology. The primary theme is Divine Vindication and Self-Revelation, where God's actions are driven by His desire to make His "holy name known," demonstrating His true character and power to both His people and the nations. This directly addresses the historical profanation of His name by Israel's disobedience (Ezekiel 20:9). Closely related is the theme of God's Absolute Holiness and Sovereignty, emphasized by the repeated mention of "my holy name" and the title "the Holy One in Israel." This underscores His moral purity, transcendence, and His ultimate control over all historical events, orchestrating them for His divine purposes. Furthermore, the verse highlights the Cleansing and Restoration of Israel, promising an end to the spiritual pollution that marred their past relationship with God, leading to a renewed and pure covenant relationship, a promise echoed in Ezekiel 36:25-27). Finally, it powerfully conveys the theme of Universal Knowledge of God, asserting that the "heathen shall know that I am the LORD," indicating that God's redemptive and judgmental acts will compel even those outside the covenant to acknowledge His supreme identity as Yahweh, the one true God, fulfilling a broader prophetic vision of His global recognition (Isaiah 45:23).
Exposition and Analysis
Key Word Analysis
This primitive root signifies more than mere intellectual apprehension; it denotes a deep, experiential, and often relational knowledge. It implies recognition, understanding, and even intimate acquaintance. When God declares He will "make my holy name known," it means He will actively demonstrate His character and power in such a way that both Israel and the nations will come to truly perceive and acknowledge who He is, not just intellectually, but through undeniable experience. This knowledge leads to worship and submission.
This root carries the primary sense of "to bore" or "to wound," but figuratively it means "to profane," "to defile," or "to violate." It implies stripping something of its sacredness, making it common or unholy. In this context, Israel's past disobedience and idolatry had caused God's holy name to be treated as common or dishonored among the nations. God's promise "I will not let them pollute my holy name any more" signifies an end to this desecration through a future act of purification and renewed covenant faithfulness, where His people will live in a manner that upholds His sanctity.
More than a mere label, "name" in Hebrew thought encapsulates the entire character, reputation, authority, and essence of a person. God's "holy name" therefore refers to His entire being as distinct, pure, set apart, and utterly transcendent. It embodies His divine attributes, His covenant faithfulness, and His unique identity as the sovereign LORD. When God acts for His name's sake, He acts to uphold His own reputation, manifest His inherent holiness, and demonstrate His unique identity as the sovereign LORD, ensuring His glory is fully displayed.
Verse Breakdown
"So will I make my holy name known in the midst of my people Israel;"
This opening clause declares God's primary motivation and immediate audience. The divine actions, particularly the defeat of Gog, are designed to reveal God's true character, power, and inherent holiness to His own covenant people. After periods of spiritual wandering, national humiliation, and the perception of divine weakness by the Gentiles, Israel will come to a renewed and profound experiential knowledge of God's faithfulness and His unblemished sanctity. This act of self-revelation is foundational to their spiritual restoration.
"and I will not [let them] pollute my holy name any more:"
This is a direct consequence of God's self-revelation and a promise of future spiritual purity for Israel. In the past, Israel's sin, idolatry, and unfaithfulness had caused God's name to be dishonored and treated as common among the nations, bringing reproach upon Him. God declares an end to this cycle of profanation, implying a future state where His people will live in such a way that His name is honored and hallowed, reflecting His own holiness and the transformed nature of their covenant relationship. This is not merely a cessation of sin, but an active, divinely-enabled sanctification.
"and the heathen shall know that I [am] the LORD, the Holy One in Israel."
The scope of God's redemptive and judgmental acts extends beyond Israel to the Gentile nations. The "heathen," who previously did not acknowledge Yahweh or scoffed at His power due to Israel's plight, will be compelled by God's manifest power and justice to recognize His supreme authority and unique identity. The title "the LORD" (YHWH) emphasizes His covenant faithfulness, His self-existent nature, and His absolute sovereignty, while "the Holy One in Israel" underscores His unique relationship with His chosen people, even as His glory is revealed universally. This recognition is a forced acknowledgment of His divine reality.
Literary Devices
Ezekiel 39:7 employs several powerful literary devices that enhance its theological impact. Repetition is evident in the repeated phrase "my holy name," appearing twice, emphasizing the centrality of God's character and reputation as the driving force behind His actions. This repetition functions as a form of Emphasis, drawing the reader's attention to the divine motivation and the unblemished nature of God's being. The verse is a direct Divine Oracle or Prophetic Declaration, spoken by God Himself, lending it absolute authority, certainty, and an unchallengeable decree. The phrase "the heathen shall know that I am the LORD" is a classic example of a Recognition Formula, a recurring motif throughout Ezekiel where God's acts of judgment or salvation lead to the acknowledgment of His identity as Yahweh by both Israel and the nations. This formula serves as a powerful statement of Theophany, where God reveals Himself through His mighty deeds, making His presence and power undeniable. Furthermore, the contrast between Israel's past "pollution" of God's name and God's future prevention of it highlights a strong Antithesis, underscoring the radical transformation God intends for His people and His own ultimate vindication.
Theological and Thematic Connections
Ezekiel 39:7 stands as a cornerstone for understanding God's ultimate purpose in all of history: the glorification and vindication of His own holy name. This verse reveals that God's actions, whether in judgment or salvation, are not primarily for humanity's sake, but for His own honor. It underscores His absolute sovereignty, demonstrating that no human sin or national rebellion can ultimately thwart His plan to reveal His unique identity as the one true God. The promise that Israel will no longer pollute His name points to a future spiritual transformation, aligning their lives with His holiness. This divine commitment to His name ensures that His character will be fully displayed to all creation, compelling both His people and the nations to acknowledge Him as the supreme and only God.
Reflection and Application
Ezekiel 39:7 offers profound and enduring lessons for believers today. It calls us to recognize that God's glory and the honor of His name are paramount in all things. As those who bear the name of Christ, we are entrusted with the weighty responsibility of living lives that consistently reflect His holiness and bring Him honor. This means striving for purity in thought, word, and deed, ensuring that our conduct does not cause His name to be maligned or misrepresented in the world. In a world often marked by chaos and uncertainty, this verse instills confidence in God's unwavering sovereignty; He is actively working out His purposes, and ultimately, every knee will bow and every tongue confess His supreme identity. Our lives, transformed by His grace, become a living testimony to His power and character, enabling the "heathen" around us to encounter and acknowledge the one true LORD, thereby participating in God's grand plan of self-revelation.
Questions for Reflection
FAQ
What does it mean for God to "make His holy name known"?
For God to "make His holy name known" means He will reveal His true character, power, and authority in an undeniable way. It's not just about intellectual understanding, but about experiential recognition. Through His mighty acts, such as the defeat of Gog in Ezekiel, God demonstrates His unique identity as the sovereign LORD, distinct from all false gods. This revelation forces both His people and the nations to acknowledge His holiness and supreme power, fulfilling His ultimate purpose to be glorified (see Ezekiel 36:23).
How did Israel "pollute" God's name in the past, and how will this stop?
Israel "polluted" God's name primarily through their disobedience, idolatry, and unfaithfulness to His covenant. When they engaged in sinful practices, especially in the sight of the Gentile nations, it caused God's name to be blasphemed and His power questioned (as referenced in Romans 2:24). God declares in Ezekiel 39:7 that He will "not let them pollute my holy name any more," signifying a future spiritual transformation and purification of His people. This transformation, often linked to the outpouring of His Spirit and the establishment of a new covenant, will enable Israel to live in holiness, thereby honoring God's name rather than defiling it (see Ezekiel 36:26-27).
How do the "heathen" come to know the LORD according to this verse?
According to Ezekiel 39:7, the "heathen" (Gentile nations) will come to know the LORD through His decisive and public acts of judgment and salvation. The spectacular defeat of Gog and his vast army serves as an undeniable demonstration of God's power and sovereignty. This divine intervention is so overwhelming and clear that it compels even those who previously did not acknowledge Him to recognize Him as the one true God, "the Holy One in Israel." This recognition is not necessarily salvific for all, but it is an undeniable acknowledgment of His supreme authority and unique identity, a theme echoed in other prophetic books (compare with Isaiah 49:26).
Christ-Centered Fulfillment
Ezekiel 39:7, with its profound declaration of God's commitment to making His holy name known and preventing its pollution, finds its ultimate and most glorious fulfillment in Jesus Christ. Jesus is the supreme revelation of God's name and character; as He Himself declared, "He that hath seen me hath seen the Father" (John 14:9). Through His perfect life, atoning death, and glorious resurrection, Christ perfectly upheld and glorified God's name, demonstrating His holiness and power in a way that no act of judgment or deliverance ever could. Furthermore, Christ's sacrifice provides the definitive solution to humanity's pollution of God's name. By His blood, believers are cleansed from sin, receiving a new heart and spirit that enables them to live in a manner that honors God, thereby fulfilling the promise that God's people will no longer profane His name (Hebrews 9:14). Finally, the universal scope of God's desire for the "heathen" to know Him is realized through the Great Commission, where the gospel of Jesus Christ is proclaimed to all nations, inviting them to acknowledge Him as Lord and Savior (Matthew 28:19-20). Ultimately, the day will come when "every knee should bow... and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11), perfectly fulfilling the divine purpose for all to know the LORD.