8304. Doing what is wonderful. That this signifies that from Him are all the means by which is power, is evident from the signification of “wonders” and “miracles,” as being means of Divine power (see n. 6910). That “wonders” denote means of Divine power, is because by them men were brought to believe that Jehovah was the supreme of the gods, nay, that there was no God besides Him, consequently that He alone was to be worshiped; and they who were in this truth were afterward introduced into the truths of the worship of Him, which truths are means of power; for in the spiritual sense all power is in truths from the Divine (see n. 3091, 6344, 6423, 6948, 8200). Power in the spiritual sense is to put to flight and cast out from oneself the infernal crew, which is effected solely by means of truths. From this then it is that by “doing what is wonderful” is signified that from the Lord are all the means through which is power. The means of Divine power are also signified by “wonders” in David:

Sing ye to Jehovah, sing psalms to Him, meditate ye in all His wonders, glory ye in the name of His holiness, seek ye Jehovah, and His strength, seek ye His faces continually, make mention of His wonders, His prodigies, and the judgments of His mouth (Psalms 105:2-5).

That all power is in the truths which are of faith from the Lord, is clear from the Lord’s words to Peter:

I say to thee, Thou art Peter, and upon this rock I will build My church, and the gates of hell shall not prevail against it; and I will give thee the keys of the kingdom of the heavens (Matthew 16:18-19); where by Peter is represented faith; and by “rock” in the Word is signified faith; and by “key” is meant power (see the preface to Genesis 22 and also n. 4738e at the end, 6344 at the end).

6948. And He said, Cast it to the earth. That this signifies the influx of the power of the Lord’s Divine natural into the sensuous, is evident from the signification of a “rod,” as being power in the natural, and when it is said of the Lord, as being the power proceeding from his Divine natural (of which just above, n. 6947) from the signification of “casting,” or “sending forth,” as being proceeding, thus influx; and from the signification of “the earth” as being man’s external (n. 82, 913, 1411, 1733), here his sensuous and corporeal, which are the outermosts, because the rod became a serpent, and by a “serpent” is signified the sensuous and corporeal man.

[2] By the Divine power of the Lord is here meant the Divine truth proceeding from the Lord, for there is power in Divine truth, insomuch that it is power itself (n. 3091, 4931, 6344, 6423). The Divine truth proceeding from the Lord flows into every man, through his interiors into the exteriors, even into the external sensuous and into the corporeal, and calls forth everywhere things correspondent in their order; in the sensuous, things correspondent such as appear in the world and upon the earth. But as the things which are in the world and upon the earth appear otherwise than as they are, they are therefore full of fallacies; and therefore when the sensuous is in these evils only, it must needs think against the goods and truths of faith, because it thinks from fallacies; and when Divine truth flows in, it must needs turn it into falsity.

[3] That a man who is not elevated from the sensuous, but is in it and thinks from it, thinks from fallacies, may be illustrated by examples: The fallacies in respect to the life of man-that it is of the body, when yet it is of the spirit in the body: in respect to the sight-that it is of the eye: in respect to the hearing - that it is of the ear: in respect to the speech-that it is of the tongue and mouth; when yet it is the spirit which sees, hears, and speaks, through these organs of the body. The fallacies in respect to life-that it is permanent in man, when yet it flows in. The fallacies in respect to the soul-that it cannot be in a human form, and in human senses and affections. The fallacies in respect to heaven and hell-that the former is above man, and the latter beneath him, when yet they are in him. The fallacies that objects flow into the exteriors, when yet what is external does not flow into what is internal, but what is internal into what is external. The fallacies in respect to the life after death-that it is impossible except together with the body. Besides the fallacies in natural things, which give rise to the self-contradictory conjectures of so many persons.

[4] Who cannot see that fallacies and the falsities thence derived have dominion instead of truths, merely from the dispute which long existed in respect to the circulation of the blood, which though supported by so many experimental proofs, nevertheless long remained in doubt; and also from the dispute about the sun-that it revolved once a day around this earth, and not only the sun, but also the moon, all the planets, and the whole starry heaven; and also from the dispute which still continues in respect to the soul, its conjunction with the body, and its seat therein. Seeing that the fallacies of the senses have dominion in such things, although their true character is plain from so many phenomena and effects, why should they not do so in such things as belong to heaven, which being spiritual are not plain except through correspondences?

[5] From all this it can now be seen what is the quality of man’s sensuous, viewed in itself, and left to itself; namely, that it is in fallacies, and thence in falsities, thus is against the truths and goods of faith. Hence it is that when man is in the sensuous and in its light, he is in thick darkness in respect to the things of the spiritual world, that is, in respect to those which are in light from the Divine; and that the sensuous light is turned into mere thick darkness when the light from heaven falls into it. The reason is, that the truths which are of the Divine light cannot be together with fallacies and the falsities thence derived; but [the falsities] extinguish [the truths] and thereby induce thick darkness.