1419、“使你的名为大”表示荣耀。这是显而易见的，无需解释。就外在意义而言，“成名”和“荣耀”表示某种世俗事物；但就内在意义而言，则表示某种天堂事物。这种天堂特征不在于寻求成为最大的，而在于通过服务所有人而成为最小的，如主自己在马太福音中所说的：
只是在你们中间不可这样。你们中间谁愿为大，就必作你们的用人；谁愿为首，就必作你们的仆人。正如人子来，不是要受服事，乃是要服事人，并且要舍命，作多人的赎价。（马太福音20:26-28；马可福音10:43-45）
这爱的天堂或属天实体不愿为自己、而是愿为所有人存在，因而愿将自己的一切给予他人。天堂之爱的本质就在于此。主因是爱本身，也就是天上所有人的爱之本质和生命，所以愿将祂的一切给予人类；这就是祂说“人子来要舍命，作多人的赎价”所表示的。由此清楚可知，“名”和“荣耀”的内在意义完全不同于其外在意义。因此，在天堂，凡渴望成为大的和最大的之人，都会被逐出，因为这种渴望违背来自主的天堂之爱的本质和生命。也正因如此，再没有什么比自我之爱更违背天堂之爱的了。关于这些问题，可参看前面通过经历所讲述的（450，452，952节）。
New Century Edition
Cooper(2008,2013)
[NCE]1419. The symbolism of and make your name great as glory can be seen without an explanation.
On the surface, making a name implies something worldly, as does glory, but in an inner sense it implies something heavenly. The heavenly equivalent is not the effort to become greatest but to become least, the servant of all, as the Lord said in Matthew:
It shall not be this way among you, but anyone among you who wants to become great will have to be your attendant. And anyone who wants to be first will have to be your slave. Just as the Son of Humankind{*1} did not come to be served but to serve others, and to give his soul as a ransom for many. (Matthew 20:26-27, 28; Mark 10:43, 44, 45)
[2] What makes love heavenly is not the desire to have anything for ourselves but to share with everybody; so it is the desire to give everything that is ours to others. This is the essence of heavenly love. Because the Lord is love itself, or the essence and living power of the love that everyone in heaven has, he wants to give everything that is his to the human race. That is what is symbolized by his declaration that the Son of Humankind had come to give his soul as a ransom for many people.
This demonstrates that the inner meaning of a name and glory is something entirely different from the surface meaning. Anyone in heaven who is obsessed with becoming big and important is rejected, because this goes against the essence and vitality of heavenly love, as given by the Lord.
From this it also follows that nothing is more opposed to heavenly love than self-love. See more on this, from experience, in 搂搂450, 452, 952.
Footnotes:
{*1} The Latin words here translated "Son of Humankind" (Filius Hominis) have traditionally been rendered "Son of Man." On this term see note 1 in 搂39. For a different translation in a different context, see 搂1151:2 and note 1 in 搂1151. [Editors]
Potts(1905-1910) 1419
1419. And I will make thy name great. That this signifies glory, is evident without explication. In the external sense, by "making a name," and by "glory," there is signified something worldly; but in the internal sense, something celestial. This celestial is not to strive to be the greatest, but to be the least, by serving all; as the Lord Himself said in Matthew:
It shall not be so among you; but whosoever would be great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give His life a ransom for many (Matt. 20:26-28; Mark 10:44-45). It is the celestial of love not to desire to be one's own, but to belong to all; so that we desire to give others all that is our own; in this consists the essence of celestial love. The Lord, being love itself, or the essence and life of the love of all in the heavens, wills to give to the human race all things that are His; which is signified by His saying that the Son of man came to give His life a ransom for many. From this it is evident that in the internal sense "name" and "glory" are altogether different from what they are in the external sense. In heaven therefore all are rejected who desire to become great and the greatest; because this is contrary to the essence and life of heavenly love, which are from the Lord. Hence also it is that nothing is more contrary to heavenly love than the love of self. Concerning these things see what is related from experience above (n. 450, 452, 952).
Elliott(1983-1999) 1419
1419. 'And I will make your name greet' means glory. This becomes clear without explanation. In the external sense 'making a name' and 'glory' mean something worldly, but in the internal sense something heavenly. This heavenly feature does not consist in seeking to be the greatest but, by serving all others, to be the least, as the Lord Himself has stated in Matthew,
It shall not be so among you, but whoever has the wish to become great among you must be your minister, and whoever has the wish to become first must be your servant, even as the Son of Man came not to be ministered to but to minister, and to give His lifea as a redemption for many. Matt 20:26- 28; Mark 10:43-45.
This heavenly or celestial entity of love does not wish to exist for itself but for all, thus to impart all that is its own to others. It is in this that heavenly love essentially consists. Since the Lord is love itself, that is, the very essence and life of everyone's love in heaven, He wishes to impart to the human race everything that is His, which is what He meant when He spoke about the Son of Man coming to give His life as a redemption for many. From this it is clear that 'name' and 'glory' mean something altogether different in the internal sense from what they do in the external sense. All in heaven therefore who desire to become great and the greatest are cast out, for such desire is contrary to the essence and life of heavenly love which come from the Lord. For that reason also nothing is more contrary to heavenly love than self-love. For these matters, see what has been mentioned from experience in 450, 452, 952.
Latin(1748-1756) 1419
1419. 'Et magnum faciam nomen tuum': quod significet gloriam, constare potest absque explicatione: in sensu externo per 'facere nomen' et per 'gloriam' significatur mundanum quoddam, sed in sensu interno caeleste; caeleste hoc non est ut maximus ambiat esse sed ut minimus, omnibus serviendo, sicut Dominus Ipse dixit apud Matthaeum, Non sic erit inter vos, sed quisquis voluerit inter vos magnus fieri, esse debebit vester minister: et quisquis voluerit esse primus, esse debebit vester servus: sicut Filius Hominis non venit ut Ipsi ministretur, sed ut ministret, et det animam suam redemptionem pro multis, xx 26-28; Marc. x 44, 45. Caeleste amoris id est ut non velit esse sui sed omnium, sic ut dare velit omnia quae sua aliis; essentia amoris caelestis in eo consistit; Dominus quia est ipse Amor, seu essentia et vita amoris omnium in caelis, omnia quae Ipsius sunt, dare vult generi humano, quod significatur per illa quae dixit Dominus quod 'Filius Hominis venerit ut det animam suam redemptionem pro multis': inde constat quod nomen et gloria in sensu interno prorsus aliud sit quam in sensu externo; quare omnes in caelo qui magni et maximi fieri cupiunt, rejiciuntur, quia est contra essentiam et vitam amoris caelestis quae a Domino: inde etiam est quod nihil magis contrarium amori caelesti sit quam amor sui; de quibus videantur quae ab experientia, n. 450: 452, 952.