We should ask how we can serve God with what we have been given. Sometimes we don’t have a lot of choice in our lives, we just need to work or study or raise small children or struggle with our health issues day by day. But when we do have a choice, when we have freedom, we have the freedom to love God and love other people with our time and resources.

If you had been freed from prison today after a long time inside, what do you think you would do with your freedom? I suspect all kinds of ordinary things would seem like luxuries. Eating when you want to, lying outside in the sun by yourself, and going where you want for as long as you want. And when it comes to the bigger issues like what to do with your life after this point, it would be great to have so many options.
What we do when we have time and space and freedom reveals a lot about our hearts. When we can choose our own agenda, what we decide to do shows our top priorities.
After a long time of external pressure, the kingdom of Judah had a period of relative peace in 2 Kings 14. King Amaziah didn’t have to spend all of his time defending himself from other nations. Egypt was in decline and the Assyrians had internal problems that made them withdraw from the eastern border. Syria was weaker than in previous generations and posed no threat. Amaziah easily defeated Edom to the south and found himself with options. He could have progressed a religious reform agenda for the high places, or done more to care for the poor and fix the corruption in his country.
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The event for the righteous, that is, those accounted righteous for the sake of Christ, is an event of unparalleled joy, bliss, and glory. “The souls of the Righteous being then made perfect in holiness, are received into paradise where they are with Christ, and behold the face of God, in light and glory.” In his great sermon, “A Believer’s Last Day His Best Day,” Thomas Brooks (1608-1680) pointed to six changes on the day of death that constitute the reality of the believer’s hope. 

31:1. The bodies of those who have died return to dust and undergo destruction. But their souls neither die nor sleep, because they have an immortal character, and immediately return to God who gave them. The souls of the righteous are then made perfect in holiness and are received into paradise. There they are with Christ and behold the face of God in light and glory while they wait for the full redemption of their bodies. The souls of the wicked are thrown into hell, where they remain in torment and utter darkness, reserved for the judgment of the great day. The Scripture recognizes no place other than these two for souls separated from their bodies.
(Genesis 3:19; Acts 13:36. Ecclesiastes 12:7. Luke 23:43; 2 Corinthians 5:1, 6,8; Philippians 1:23; Hebrews 12:23. Jude 6, 7; 1 Peter 3:19; Luke 16:23, 24)
Second London Confession, 31:1
A Common Experience of Disembodied and heightened Consciousness.
“The bodies of men after death return to dust and see corruption.” What happens to the relationship between body and soul at death. This in its immediate effects is the same for all persons. At death the bodies of all persons complete their state of corruption by a rapid deterioration to dust. “From dust thou art to dust thou shalt return” (Genesis 3:19). The curse that fell upon all person as a result of the sin of Adam was the certainty of physical death. The special provision made by God for the immediate reception of Enoch and Elijah do not render the general curse doubtful or erratic (Genesis 5:21-24; 2 Kings 2:10, 11). The preacher of Ecclesiastes pointed to this universal certainty in saying, “Remember your Creator before the silver cord is loosed, . . . Then the dust will return to the earth as it was, and spirit will return to God who gave it” (Ecclesiastes 12:6, 7).
Paul expected that death would mean that the consciousness of the spirit would be unclothed for the earthly house would be destroyed. He desired to move immediately from residence in this earthly, corruptible body to the “habitation which is from heaven.” Being unclothed, having a heightened consciousness outside the body, was not the ultimately desirable state. He knew, nevertheless, that to be in this corruptible body was to be absent from the Lord and to be absent from the body was to be present with the Lord. Before we go into the presence of the Lord, these bodies will die and then will undergo corruption unless our mortality is immediately swallowed up by life (2 Corinthians 5:1-8). The vagueness of mind that finds death so impenetrable, the immediate presence of God so mysterious, or the deluded assumption of some that consciousness simply ceases immediately gives way to a presence of the bright personal holiness of the triune God. Both the believer and the unbeliever will be consciously present—conscience, affections, memory, thoughts, unfiltered by devices of self-protection—before the all-knowing, all-seeing Creator and Judge.
The soul neither dies nor sleeps. “But their souls (which neither die nor sleep) having an immortal subsistence, immediately return to God who gave them.”  The soul is a created thing and does not have self-existence and thus its immortal subsistence is due to something given by God when God breathed into Adam’s nostrils the “breath of life” (Genesis 2:7). “Let us make man in our image,” the triune God said (Genesis 1:26). Out of all the created beings, only man was given responsible moral character, the ability to discern right and wrong, to reflect the character of God in the choice of the good, right, and holy. Man ‘s moral nature made necessary his unceasing life in the light of the eternal relevance of his moral responsibility. Because eternal consequences are at stake in each moral choice, humans can never simply pass out of existence but will bear the consequences, in body and soul, in the way they have responded to God’s righteousness as revealed in his Law. Though man is finite, his interaction with an infinitely holy God gives each of his actions infinite and eternal relevance. Nothing arising from the moral nature of image-bearers will go unanswered and none can perish or sleep for there is never a moment when moral responsibility is absent or the moral judgment of God rests.
Particular blessings of death for the Righteous
The world recedes; it disappears!
Heaven opens on my eyes! My ears
With sounds seraphic ring:
Lend, lend your wings! I mount! I fly!
O Grave where is they victory?
O death, where is thy sting?
– Alexander Pope –
The event for the righteous, that is, those accounted righteous for the sake of Christ, is an event of unparalleled joy, bliss, and glory. “The souls of the Righteous being then made perfect in holiness, are received into paradise where they are with Christ, and behold the face of God, in light and glory.” In his great sermon, “A Believer’s Last Day His Best Day,” Thomas Brooks (1608-1680) pointed to six changes on the day of death that constitute the reality of the believer’s hope.  One, there is a “change of place. . . . He changes earth for heaven.” The confession says that the souls of the righteous are “received into paradise.” “Today,” Jesus told the repenting, believing, adoring thief, “you will be with me in paradise” (Luke 23:40-43). Presently we are not in our place, therefore, we groan. On the day of death, groaning ceases, for believers have departed that environment and “they are with Christ” who has loved us with an everlasting love.
Second, death brings for the righteous a “change of company.” No longer do the profane, the vile, the wicked, the scoffer poison the society, no longer is the soul vexed with the oppressive jocularity of the skeptic, but the reality of the living God, Jesus the Mediator, the presence of holy angels, the spirits of just men made perfect, the perfect harmony of a redeemed assembly immediately provide a company of true fellowship and undiluted joy.
A third change becomes obvious when the employment of our energies in a constant fight and warfare against the world, the flesh, and the devil cease. What an unimaginable release from conflict and constant watchfulness is accomplished on the day of death. This fight is exchanged for praise and the consciousness of perfect triumph with no insurrection of enemies even contemplated.
Fourth, there is a change of “enjoyments.” These enjoyments move from being obscure to being sweet, from imperfect to perfect, and from transient to permanent—“the Souls of the Righteous being made perfect in holiness.” This perfect holiness gives an unchangeable and optimal quality to the enjoyments of the Christian.
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Rather than praying only for the visible results, we also ought to ask the Lord to give our people the love and spiritual wisdom that produce the desired outcome. When we do, we can rest confidently in the Spirit’s sanctifying power as He continues to conform them (and us) to the image of our Savior.

Very few pastors would claim that they pray enough for their people. Perhaps it’s an impossible task—no one will ever think they’ve prayed enough. Still, we can see from the example of our Lord and His apostles that praying for our people is of monumental importance.
Though the Bible says a great deal about preaching, only a few passages speak directly about sermon preparation (cf. Ezra 7:10 and 2 Timothy 2:15). Yet there are many passages that highlight the need for consistent prayer. This is not to say that sermon preparation is unimportant (for it certainly is). Rather, it is to emphasize the vital necessity of prayer. Even pastors need to be reminded that prayer is an essential part of their ministry and that praying for their people is a biblical priority.
So, how consistently do you pray for your people? The apostles devoted themselves both to the Word and to prayer (Acts 6:4). We should also be devoted to both. To do one without the other is to leave our pastoral responsibility only half finished.
How to Pray
The New Testament provides numerous examples of spiritual leaders who interceded on behalf of those to whom they ministered. In this article, I have selected a few key passages to illustrate this point. As you consider these verses, examine how you pray for those under your shepherding care.
Romans 1:8 — “First, I thank my God through Jesus Christ for you all, because your faith is being proclaimed throughout the whole world.” (See also: 1 Cor 1:4; Eph 1:16; Phil 1:3; Col 1:3; 1 Thess 1:2; 2 Thess 1:3; 2 Tim 1:3)
Paul clearly and repeatedly expressed his thankfulness for those to whom he ministered. What about us? How often do we pour out thankfulness to the Lord for the people under our shepherding care?
Many of Paul’s epistles were written to people in need of correction and rebuke. Yet he still expressed his thankfulness to God for them. Is that how you think of the difficult people in your ministry?
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