6887.“这是我的名，直到永远”表神性人身是神性本身的品质。这从“神的名”的含义清楚可知，“神的名”是指用来敬拜神的整体上的一切事物，因而是指祂的品质（参看2724，3006，6674节）。但神性本身无法被敬拜，因为它无法通过信或爱来接近，在一切观念或理解之上，正如主在约翰福音中所说的，即：
从来没有人看见神，只有在父怀里的独生子将祂表明出来。（约翰福音1:18）
又：
你们从来没有听见祂的声音，也没有看见祂的形状。（约翰福音5:37）
因此，“神的名”因是神性本身的品质，故是能被靠近和敬拜的神性人身。
神性人身是“耶和华的名”，这一点明显可见于约翰福音：
耶稣说，父啊，愿你荣耀你的名。当时就有声音从天上来，我已经荣耀了，还要再荣耀。（约翰福音12:28）
此处就神性人身而言，主自称“父的名”。以赛亚书：
我耶和华凭公义召你，必拉你的手，保守你，使你作人民的约，作外邦人的光；开瞎子的眼，领被囚的出牢狱，领坐黑暗的出监牢。我是耶和华，这是我的名。我必不将我的荣耀归给别人。（以赛亚书42:6-8）
以赛亚书这一章的上述几节和前面几节经文明显论述主；“耶和华的名”所指的，正是祂；这一点可从以下事实看出来：经上说“我必不将我的荣耀归给别人”；这些话在论述主时，表示将荣耀归给祂自己，因为祂和耶和华为一。
摩西五经：
看哪！我差遣使者在你前面，在路上保护你，领你到我所预备的地方去。
你们要在祂面前谨慎，听从祂的声音，因为祂必不容忍你们的过犯；因为我的名在祂中间。（出埃及记23:20-21）
“耶和华的使者”在此表示神性人身方面的主（参看6831节）；由于神性人身是神性本身的品质，故经上说“耶和华的名在祂中间”。主祷文中的这句话，即“我们在天上的父，愿人都尊您的名为圣”（马太福音6:9）表示神性人身方面的主，以及整体上藉以敬拜祂的一切。
Potts(1905-1910) 6887
6887. This is My name forever. That this signifies that the Divine Human is the quality of the Divine Itself is evident from the signification of the name "God" as being all in one complex whereby God is worshiped, thus His quality (see n. 2724, 3006, 6674); and as the Divine Itself cannot be worshiped, because it cannot be approached either by faith or by love, being above every idea, according to the Lord's words in John, "No man hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth" (John 1:18), and again, "Ye have neither heard His voice at any time, nor seen His shape" (John 5:37), therefore it is the Divine Human, because the quality of the Divine Itself, which can be approached and worshiped. [2] That the Divine Human is the "name of Jehovah" is plain in John:
Jesus said, Father, glorify Thy name; then came there a voice from heaven, I have both glorified, and will glorify again (John 12:28);
here the Lord as to the Divine Human calls Himself the "name of the Father." In Isaiah:
I Jehovah have called Thee in righteousness, and I will take hold of Thy hand, because I will keep thee, and give Thee for a covenant to the people, for a light of the Gentiles; to open the blind eyes, to bring out the bound from the prison, and them that sit in darkness out of the prison house. I am Jehovah; this is My name; and My glory will I not give to another (Isa. 42:6-8);
here and in the preceding verses of the chapter, the Lord is openly treated of; that He it is who is meant by the "name of Jehovah" is plain from the fact that it is said, "My glory will I not give to another"; which words when spoken of the Lord mean giving glory to Himself, because they are one. [3] And in Moses:
Behold I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Take heed of his faces and hear his voice, for he will not endure your transgression; for My name is in the midst of him (Exod. 23:20-21);
that by the "angel of Jehovah" is here meant the Lord as to the Divine Human, see n. 6831; and as the Divine Human is the quality of the Divine Itself, therefore it is said that "the name of Jehovah is in the midst of him." In the Lord's Prayer also, by Our Father in the heavens; hallowed be Thy name (Matt. 6:9) is meant the Lord as to the Divine Human; and also all in one complex whereby He is to be worshiped.
Elliott(1983-1999) 6887
6887. 'This is My name forever' means that the Divine Human has the essential nature of the Divine itself. This is clear from the meaning of 'the name of God' as everything in its entirety by which God is worshipped, thus His essential nature, dealt with in 2724, 3006, 6674. But the Divine itself cannot be worshipped because the Divine itself cannot be approached either in faith or in love, being - according to the Lord's words in John - entirely above comprehension, Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.
And elsewhere in the same gospel,
You have never heard His voice nor seen His shape. John 5:37.
Therefore 'the name of God', being the essential nature of the Divine itself, is the Divine Human that can be approached and worshipped.
[2] The fact that the Divine Human is 'the name of God' is evident in John,
Jesus said, Father, glorify Your name. A voice therefore came from heaven, I have both glorified it, and will glorify it again. John 12:28.
With respect to the Divine Human the Lord here calls Himself 'the Father's name'. In Isaiah,
I Jehovah have called You in righteousness, and I will hold Your hand, because I will guard You, and give You to be a covenant of the people,a a light of the nations, to open the blind eyes, to bring the bound out of prison, out of the dungeon-house those who sit in darkness. I am Jehovah, that is My name; and My glory I will not give to another. Isa 42:6-8.
These and the previous verses of this chapter in Isaiah plainly refer to the Lord. He it is who is meant by 'the name of Jehovah', as is evident from the declaration that He will not give His glory to another, which means - since it has reference to the Lord - to Himself, seeing that He and Jehovah are one.
[3] In Moses,
Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. Take notice of His face, and hear His voice; for He will not tolerate your transgression, since My name is within Him. Exod 23:20, 21.
'The angel of Jehovah' here is used to mean the Lord in respect of His Divine Human, see 6831. And since the Divine Human has the essential nature of the Divine itself, it says that Jehovah's name is within Him. Also in the Lord's Prayer the words 'Our Father in heaven, may Your name be kept holy' are used to mean the Lord in respect of His Divine Human, as well as everything in its entirety by which one should worship Him.
Latin(1748-1756) 6887
6887. `Hoc nomen Meum in aeternum': quod significet quod Divinum Humanum sit quale Ipsius Divini, constat ex significatione `nominis Dei' quod sit omne in uno complexu per quod colitur Deus, ita quale, de qua n. 2724, 3006, 6674; et quoniam coli non potest Ipsum Divinum quia adiri nec fide nec amore potest, est enim supra omnem ideam, secundum Domini verba apud Johannem, Deum nemo vidit unquam; Unigenitus Filius, Qui in sinu Patris est, Ille exposuit, i 18:et alibi apud eundem, Neque vocem Ipsius audivistis unquam, neque speciem Ipsius vidistis, v 37;
idcirco est Divinum Humanum, quia quale Ipsius Divini quod adiri potest et coli. 2 Quod Divinum Humanum sit `nomen Jehovae,' patet apud Johannem, Jesus dixit, Pater, glorifica nomen Tuum; exiit igitur vox e caelo, Et glorificavi, et rursum glorificabo, xii 28;
ibi Dominus quoad Divinum Humanum Se vocat `nomen Patris': apud Esaiam, Ego Jehovah vocavi Te in justitia, et apprehendam manum Tuam, quia custodiam Te, et dabo Te in foedus populo, in lucem gentium; ad aperiendum oculos caecos, ad educendum e carcere vinctum, e domo claustri sedentes tenebris; Ego Jehovah, hoc nomen Meum, et gloriam Meam alteri non dabo, xlii 6-8;
ibi et in praecedentibus {1}hujus capitis aperte agitur de Domino; quod Ipse sit Qui intelligitur per `nomen Jehovae,' patet ex eo quod dicatur quod `gloriam Suam alteri non dabit'; cum {2}de Domino, est Sibi quia unum sunt: apud Mosen, 3 Ecce Ego mitto angelum coram te ad custodiendum te in via, et ad deducendum te ad locum quem praeparavi; caveto tibi a faciebus Ipsius, et audi vocem Ipsius, quia non sustinebit praevaricationem vestram; quoniam nomen Meum in medio Ipsius est, Exod. xxiii 20, 21;
quod per `angelum Jehovae' hic Dominus quoad Divinum Humanum intelligatur, videatur n. 6831; et quia Divinum Humanum est quale Ipsius Divini, dicitur quod `nomen Jehovae sit in medio Ipsius.' Etiam in Oratione Domini per `Pater noster in caelis, sanctificetur nomen Tuum' intelligitur Dominus quoad Divinum Humanum; et quoque omne in uno complexu per quod colendus. @1 illius$ @2 dat$