2397、“耶和华差我们来，要毁灭这地方”表示他们必然会灭亡，这些话要照着刚才（2395节）给出的含义来理解。“我们”（也就是“那些人”或“天使”）是指主的神性人身和神圣活动，如前所示（2318-2319节）。拯救善人，毁灭恶人的，是祂的神性和神圣；然而，后者的命运取决于这一律法：毁灭恶人的，是邪恶本身。由于他们以这种方式灭亡，并因主降世而灭亡，所以经上就照着这种表象说，他们被差来毁灭他们。
圣言不止一次说，主被父差来，正如此处说，“耶和华差我们来”。然而，就内义而言，“被差”处处表示出来。如约翰福音：
他们领受了，又确实知道，我是从你出来的，并且信你差了我来。（约翰福音17:8）
在其它地方也一样：
神差祂的儿子降世，不是要审判世人，乃是要叫世人藉着祂得救。（约翰福音3:17）
又：
不尊敬子的，就是不尊敬差子来的父。（约翰福音5:23）
除此以外还有其它许多经文（如马太福音10:40；15:24；约翰福音3:34；4:34；5:30，36-38；6:29，39-40，44，57；7:16，18，28-29；8:16，18，29，42；9:4；10:36；11:41-42；12:44-45，49；13:20；14:24；17:18；20:21；路加福音4:43；9:48；10:16；马可福音9:37；以赛亚书61:1）。
论及灵的神圣，经上同样说它被“差来”，也就是说，它从主的神性出来，如约翰福音：
耶稣说，当保惠师，我从父那里差给你们的，就是从父出来的真理的灵来到时，祂要为我作见证。（约翰福音15:26）
同一福音书：
我若去，就差保惠师到你们这里来。（约翰福音16:5，7）
这就是为何经上说先知也是“被差来的”，因为他们所说的话是从主之灵的神圣出来的。由于一切神性真理都是从神性良善出来的，所以严格来说，“被差来”这个词论及神性真理。但“出来”的也是显而易见的，即：出来的人或物就是它从中出来的那人的一部分。
Potts(1905-1910) 2397
2397. And Jehovah hath sent us to destroy it. That this signifies that they cannot but perish, is to be understood in the same way as the signification given just above (n. 2395). That "us" (that is, the "men" or "angels") denotes the Lord's Divine Human and Holy proceeding, has been shown above. Through these were the good saved, and the evil destroyed; and yet the latter by the law that evil itself destroyed them. And because they perished in this way, and this through the Lord's advent into the world, it is said according to the appearance, that they "were sent to destroy them." [2] It is sometimes said of the Lord in the Word, that He was "sent by the Father," as it is said here, "Jehovah hath sent us;" but in the internal sense by being "sent" is everywhere signified to go forth, as in John:
They have received, and have known of a truth that I came forth from Thee, and they have believed that Thou didst send Me (John 17:8). So in other places, as in the same:
God sent not His Son into the world to judge the world, but that the world through Him may be saved (John 3:17). Again:
He that honoreth not the Son, honoreth not the Father who hath sent Him (John 5:23). Besides many other passages (as Matt. 10:40; 15:24; John 3:34; 4:34; 5:30, 36-38; 6:29, 39-40, 44, 57; 7:16, 18, 28-29; 8:16, 18, 29, 42; 9:4; 10:36; 11:41-42; 12:44-45, 49; 13:20; 14:24; 17:18; 20:21; Luke 4:43; 9:48; 10:16; Mark 9:37; Isa. 61:1). [3] In the same way it is said of the Holy Spirit, that it was "sent," that is, that it goes forth from the Lord's Divine, as in John:
Jesus said, When the Comforter shall come, whom I will send unto you from the Father, the Spirit of Truth which goeth forth from the Father, He shall testify of Me (John 15:26). If I go away, I will send the Comforter unto you (John 16:5, 7). Hence the prophets were said to be "sent," because the words which they spoke came forth from the Holy of the Lord's Spirit. And because all Divine Truth comes forth from Divine Good, the expression "to be sent" is properly predicated of Divine Truth. But what "to go forth" means, is also evident, namely, that he who goes forth, or that which goes forth, is of him from whom it goes forth.
Elliott(1983-1999) 2397
2397. 'And Jehovah has sent us to destroy it' means that they must inevitably perish - these words being similar in meaning to the things stated above in 2395. By the pronoun 'us', that is, the men or the angels, is meant the Lord's Divine Human and His Holy proceeding, as shown above. By means of these the good were saved and the evil perished; though the latter in fact perished according to the law that evil itself destroyed them. And because they perished in this fashion, doing so as a result of the Lord's Coming into the world, it is said according to the appearance that they were sent to destroy them.
[2] Several times in the Word it is said of the Lord that He was 'sent from the Father', as is said here, 'Jehovah has sent us'. In every instance however 'being sent' means in the internal sense coming forth, as in John,
They have received and know in truth that I came forth from You, and they have believed that You sent Me. John 17:-8.
Similarly elsewhere, as in the same gospel,
God did not send His Son into the world to judge the world, but that the world might be saved through Him. John 3:-17.
In the same gospel,
He who does not honour the Son does not honour the Father who sent Him. John 5: 23
Many other examples exist besides these, as in Matt 10: 40; 15: 24; John 3: 34; 4: 34; 5: 30, 36-38; 6: 29, 39, 40, 44, 57; 7: 16, 18, 28, 29; 8: 16, 18, 29, 42; 9: 4; 10 36; 11: 41, 42; 12: 44, 45, 49; 13: 20; 14: 24; 17: 18; 20: 21; Luke 4: 43; 9: 48; 10: 16; Mark 9: 37; Isa 61: 1.
[3] The Holiness of the Spirit is in similar fashion spoken of as being sent, that is, as going forth from the Lord's Divine, as in John,
Jesus said, When the Paraclete comes, whom I shall send to you from the Father, even the spirit of truth who goes forth from the Father, He will bear witness to Me. John 15:-26.
In the same gospel,
If I go away I will send the Paraclete to you. John 16:-5, 7.
This is why the prophets were spoken of as being 'sent', for the words they uttered went forth from the Holiness of the Lord's Spirit. And because it is from Divine Good that all Divine Truth goes forth the expression 'to be sent' strictly speaking has reference to Divine Truth. What 'going forth' is, is also evident, namely that he who goes forth, or the thing that goes forth, is part of him from whom it goes forth.
Latin(1748-1756) 2397
2397. Quod `misit nos Jehovah ad perdendum eum' significet quod non possint quin perirent, se habent similiter ac illa qua supra n. 2395 dicta sunt. Quod `nos' seu viri aut angeli sint Divinum Humanum et Sanctum procedens Domini, supra ostensum est; per illud salvati sunt boni, et perierunt mali, at hi illa lege quod ipsum malum eos perderet; et quia inde perierunt et hoc per Adventu Domini in nondum, secundum apparentiam dicitur quod `missi ad perdendum, eos.' [2] Aliquoties in Verbo de Domino dicitur quod `missus a Patre, ut quoque hic, `misit nos Jehovah,' at ubivis per `mitti' significatur in sensu interno exire, ut apud Johannem, Illi acceperunt et cognoverunt vere quod a Te est exiverim, crediderunt quod Tu Me miseris, xvii 8:similiter alibi, ut apud eundem, Non misit Deus Filium Suum in mundum, ut judicet mundum, sed ut salvetur mundus per Ipsum, iii 17:
apud eundem, Qui non honorat Filium, non honorat Patrem, Qui misit Ipsum, v 23;
praeter multoties alibi, ut Matth. x 40; xv 24; Joh. iii 34; iv 34; v 30, 36-38; vi 29, 39, 40, 44, 57; vii 16, 18, 28, 29; viii 16, 18, 29, 42; ix 4; x 36; xi 41, 42; xii 44, 45, 49; xiii 20, xiv 24; xvii 18; xx 21; Luc. iv 43; ix 48; x 16; Marc. ix 37; Esai. lxi 1. [3] Similiter dicitur de Sancto Spiritus, quod missum, hoc est, quod exeat a Divino Domini, ut apud Johannem, Jesus dixit, Quando venerit Paracletus, quem Ego missurus sum vobis a Patre, spiritus veritatis qui `a Patre exit, ille testabitur de Me, xv 26:
apud eundem, Si abivero, mittam Paracletum ad vos, xvi 5, 7. Inde `missi' dicebantur prophetae, quia verba quae locuti, ex Sancto Spiritus Domini exiverunt. Et quia ex Divino Bono omne Divinum Verum exit, vox `mitti' proprie de Divino Vero praedicatur. Quid autem sit `exire,' etiam patet, nempe quod ille qui exit, seu illud quod exit, sit illius, a quo exit.