1808. 'And count the stars' means a representation of goods and truths in a mental view of the constellations. This is clear from what has just been stated, and also from the representation and meaning of 'the stars' as goods and truths. Stars are mentioned many times in the Word, and in every instance they mean goods and truths, and also in the contrary sense evils and falsities. Or what amounts to the same, they mean angels or communities of angels, and also in the contrary sense evil spirits and groupings of these. When angels or communities of angels are meant they are stars that are motionless, but when evil spirits and groupings of these are meant, they are stars that wander, as I have seen on many occasions.

[2] The fact that everything in the sky above and on the earth beneath is representative of celestial and spiritual things has become clear from the plain evidence that things similar to those that appear before the eyes in the sky and on the earth are also manifested visually in the world of spirits, and this as clearly as in broad daylight. There they are nothing other than representatives. For example, when a starry sky appears and the stars in it are motionless one knows instantly that they mean goods and truths; and when the stars appear wandering one knows instantly that they mean evils and falsities. And from the way in which the stars shine and sparkle the nature of them is made clear too, besides countless other considerations. Consequently if anyone is willing to be wise in his thinking he may know where all things on earth originate, namely in the Lord. And the reason why these things do not present themselves on earth in non-physical ideas but in actual physical objects is that all things, both celestial and spiritual, which derive from the Lord are living and essential, or substantial (as they are called), and therefore manifest themselves as actual objects within the natural order, see 1632.

[3] That 'the stars' represents and means goods and truths becomes clear from the following places in the Word: In Isaiah,

The stars of the heavens and their constellations do not give their light. The sun is darkened in its going forth, and the moon does not shed its light And I will punish the world for evil, and the wicked for their iniquity. Isaiah 13:10-11.

The subject here is the day of a visiting with punishment. Anyone may see that here 'the stars' and 'the constellations' are not used to mean stars and constellations but truths and goods, 'the sun' to mean love, and 'the moon' to mean faith; for falsities and evils which 'darken' are being referred to.

[4] In Ezekiel,

When I have blotted you out I will cover the heavens; I will darken their stars. I will cover the sun with a cloud, and the moon will not give its light. All the bright lights I will make dark over you, and I will put darkness over your land. Ezekiel 32:7-8.

Here the meaning is similar. In Joel,

The earth quaked before Him, the heavens trembled. The sun and the moon were darkened, and the stars withdrew their shining. Joel 2:10; 3:15.

Here the meaning is similar. In David,

Praise Jehovah, sun and moon, praise Him, all stars of light! Praise Him, heavens of heavens! Psalms 148:3-4.

Here the meaning is similar.

[5] That 'stars' does not mean stars but goods and truths, or what amounts to the same, people who are wholly taken up with goods and truths, as angels are, is stated plainly in John,

I saw the Son of Man holding in His right hand seven stars. As for the mystery of the seven stars which you saw in My right hand, and the seven lampstands, the seven stars are the angels of the seven Churches; while the seven lampstands which you saw are the seven Churches. Revelation 1:16, 20.

[6] In the same book,

The fourth angel sounded, and a third part of the sun was struck, and a third part of the moon, and a third part of the stars, so that a third part of them was darkened, and the day did not shine for a third part of it, and the night likewise. Revelation 8:12.

Here it is quite clear that good and truth were darkened. In Daniel,

There came forth a little horn, and it grew very much towards the south, and towards the east, and towards the glorious [land]. And it grew even towards the host of heaven, and cast down to earth some of the host, and of the stars, and trampled on them. Daniel 8:9-10.

Clearly 'the host of heaven' and 'the stars' are goods and truths, which were 'trampled on'.

[7] These places also show what is meant by the Lord's words in Matthew,

At the close of the age, immediately after the affliction of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Matthew 24:29.

And in Luke,

There will be signs in sun and moon and stars, and upon the earth distress of nations in despair, at the roaring of the sea and of the ocean. Luke 21:25.

Here 'the sun' does not at all mean the sun, nor 'the moon' the moon, nor 'stars' the stars, nor 'sea' the sea, but the things which these represent; that is to say, 'the sun' means the celestial things of love, 'moon' the spiritual things, 'stars' goods and truths, or cognitions of good and truth, which around the close of the age when no faith, that is, no charity, exists, are thus darkened.

3816. 'Should you serve me for nothing? Tell me, what shall your reward be?' means that there must be a means by which they are joined together. This is clear from the meaning of 'serving for nothing' as without any binding agreement, and from the meaning of 'reward' as the means by which they were joined together. The expression 'reward' is used frequently in the Word, and in the places where it occurs nothing else is meant in the internal sense than a means by which things are joined together. The reason for this is that angels utterly refuse to listen to any talk of reward being due on account of anything in themselves. Indeed they utterly loathe the very idea of a reward for the sake of any good or good action. For they know that with everyone the proprium, or that which is his own, is nothing but evil, and this being so, that whatever they do from the proprium or what is their own would hold the reverse of any reward within it. Angels also know that all good originates in the Lord, and that it flows in from Him, and solely out of mercy. Thus it is not on account of that which begins in themselves that they think about reward; indeed good itself ceases to be good when there is thought of reward on account of it, for a selfish end in view then instantly attaches itself. And to the extent this end attaches itself it introduces a denial that good originates in the Lord and is imparted out of mercy. This therefore removes the influx of good and consequently removes heaven and the blessedness present in good and in the affection for good. The affection for good, that is, love to the Lord and charity towards the neighbour, includes blessing and happiness within it. These are present in the affection or love itself. Doing something for reasons of affection and the blessing it brings and doing it at the same time for the sake of reward are utterly contrary motives. This is why angels do not perceive any reward at all when reward is mentioned in the Word but that which the Lord grants them for nothing and out of mercy.

[2] But reward serves as a means to join together in the case of those who have not yet reached that point; for those who have not yet been brought into good and the affection for it, that is, who are not yet wholly regenerate, inevitably think of reward as well; for they do not do the good they do from an affection for good but from an affection for their own blessedness and happiness, and at the same time from fear of hell. But when a person is being regenerated this is reversed and becomes an affection for good. And when it is an affection for good he no longer has reward in view.

[3] This may be illustrated from aspects of public life. Someone who loves his country and is so governed by an affection for it that he desires out of goodwill to further its welfare would be hurt if prevented from doing so and would plead to be given an opportunity to further its welfare. For such is the object of his affection and consequently of his desire and blessedness. Indeed such a person receives honours and is promoted to important positions because these are the means by which he serves his country even though those honours and positions are called rewards. But people who have no affection for their country, only for themselves and for the world, act for the sake of position and wealth, which are also their ends in view. Such people put themselves before their country, that is, their own good before the common good, and in comparison with the others are sordid. And yet more than all others they want it to be seen that they do what they do from a love that is sincere. But when they think about this on their own they deny that anyone acts from such love, and are amazed that anyone is able to do so. Those whose attitude during their lifetime is such towards their country or the public good have the same attitude in the next life towards the Lord's kingdom, for a person's affection or love follows him, since affection or love constitute the life of everyone.