This verse and Revelation 21:1 are speaking of the same thing. Second Peter 3:10-14 is running parallel thoughts: verse 10 tells what will occur at "the day of the Lord" (the Second Advent), and verse 11 deals with "what manner of persons ought ye to be." Verses 10 and 12 speak of the event of the Consummation, where conversely, verses 11 and 13 address the question of "what manner of persons ought ye to be" to be ready for that event. The Apostle Peter addressed that question when he penned "in all holy conversation ['conduct'; Greek] and godliness" (verse 11). 

This Scripture text is speaking of a "new earth ['earthen vessels'; 2 Corinthians 4:7], wherein dwelleth righteousness" (verse 13). The "new heavens" (verse 13) is the exalted spiritual position those who are a "new earth" occupy (the church). That is eternal as opposed to the temporal, the firmamental "heavens" that "shall be dissolved" (verse 12). The church is a spiritual reality that is "without spot, and blameless" (verse 14). Ephesians 5:27 substantiates this truth—the "new heavens" verse 13  speaks of is the exalted position occupied by the New Testament church. 

(The Book of Revelation Explained, Volume VI, explains Revelation 21:1 more thoroughly.)

Earl R. Borders

There are several aspects to this question that must be considered. Some are of the persuasion that food should never be served in a church building, and they reference 1 Corinthians 11:22, where the Apostle Paul penned: "What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not?" To understand this apostolic rebuke, we must study what occurred in Corinth, one of the largest commercial and trading centers of the ancient world. In this city were all the various positions on the socioeconomic scale (rich, poor, bond, and free).

Thank God, one thing salvation and the Gospel of Jesus Christ did was to remove all the societal distinctions and barriers between people. "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Galatians 3:28).

One thing the morning-time brethren practiced was the "feasts of charity" (Jude 12), similar to what we may term a "Fellowship Dinner." It was a meal where everyone contributed what they could and everyone partook of all the meal. However, this practice had gone severely wrong in Corinth. In 1 Corinthians 11:21, the Apostle addressed what was occurring in Corinth, saying, "Every one taketh before other his   own supper: and one is hungry." Instead of bringing food to share with poorer brethren, they were eating their own meal in front of poorer, hungry brethren with no thought of sharing. 

In verse 22, Paul reproved them for the practice that "shame[s] them that have not ... shall I praise you in this? I praise you not." The Scripture is not advocating that food was never to be partaken of in a church building; rather, if you are going to participate in the practice of eating your own meal, exclusive of others, do it at home.

The Apostle correlated these verses with teaching concerning "the Lord's supper" (1 Corinthians 11:20). In 1 Corinthians 11:23-31, he related what he had "received of the Lord" (verse 23). He instructed them (and us by extension since it was incorporated into the Scriptures) that this was a solemn occasion. He wrote, "Ye do shew the Lord's death till he come" (verse 26). The Lord's Supper is to be a time of solemn self-examination. Verse 28 charges, "Let a man examine himself." It is a time when we are admonished, "If we would judge ourselves, we should not be judged" (verse 31). It is a sober time for introspection and prayer, not one designed for fellowship or lighter activity.

To follow the example set forth by the institution of this ordinance by Christ, the Gospel accounts record this after the communion portion of the ordinances was observed: "And when they had sung an hymn, they went out" (Matthew 26:30; Mark 14:26).

My personal feeling is, following the ordinances (especially the solemn occasion of "the Lord's supper") would not be the most appropriate service to follow with a time of refreshments. I feel the people would be better served to leave still meditating upon "the Lord's death."
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That being said, in some foreign fields where saints may walk many miles to assemble, it would not be a kindness to have them leave to commence a lengthy journey, many times by foot, without some form of being fed or refreshed. This is where "there are differences of administrations" (1 Corinthians 12:5), and pastors in their separate fields of labor must seek divine guidance and Holy Ghost direction concerning the appropriate course of action. The Bible does not expressly mandate either way. Again, this is where the ministry, being led of the Spirit, must determine what is best for their particular field.

Earl R. Borders

The Scriptures do not teach celestial angels have either free moral agency or the power of choice. Such flawed teaching has its roots in the erroneous doctrine that the devil was once an angel in Heaven who rebelled against God and was cast out. We know that teaching is not so since the Scriptures teach he was a devil "from the beginning" (John 8:44). The thought of angels having the power of choice is rooted in that teaching.

How do we know angels do not have "free will"? First, "free will," choice, or free moral agency are all various expressions indicating the ability to choose to sin or not to sin. For there to be a choice to sin, there must be the ability to be subject to temptation. The Scriptures are clear concerning the avenue through which temptation works. James 1:14 tells us, "But every man is tempted when he is drawn away of his own lust, and enticed." This verse reveals two things: (1) "every MAN is tempted" (temptation is solely an experience for mankind); and (2) all temptation stems from human "lust" ("inordinate desire"; The Emphatic Greek Diaglott).

To understand what desires James was alluding to, we must consider 1 John 2:16, which reads, "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." 

Angels are not "of the world." Neither do they have "flesh" nor human "life" with which to be tempted. Colossians 1:16 lets us know they are created beings, stating, "For by him ['his dear Son'; verse 13] were all things created, that are in heaven." Hebrews 1:13-14 tells us "angels" are "all ministering spirits." They are spirit beings, hence, not fleshly creatures, or "of the world." Therefore, they are not subject to temptation, and there must be temptation to exercise a power of choice.

Several Scriptures are often used to support the false belief that angels can sin. Let us look at some of them. First Kings 22:19-22 portrays a response to divine will. In verse 20, the Lord posed a question to elicit a response: "Who shall persuade Ahab, that he may go up?" That was the divine will. The "host of heaven" (verse 19) responded to perform the divine will. This passage has nothing to do with the exercise of any will for them to sin or make a moral choice. 

Because angels have no free moral agency does not mean they are unintelligent or unable to make decisions in other matters. In Genesis 19:17-22, the angel instructed Lot to "escape to the mountain," but Lot requested, "this city is near to flee unto ... let me escape thither." In verse 21, we read the angel changed his mind. He made a decision, but this decision was not a matter of moral consequence concerning sin.

In Luke 8:32, we read, "They besought him that he would suffer them to enter into them." This does not speak of angelic beings, for verse 33 refers to them as "devils." This verse reveals demons have desires but are subject to the power of Christ. Again, the question posed in this verse has no moral consequence because neither angels nor demoniac spirits possess the power of moral choice. Both are spirit beings created to perform a certain function.
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Second Timothy 2:26 speaks of "the devil" and "his will." Obviously, he has a "will," but that "will" is to desire accordingly and perform and fulfill the purpose and divine will for which he was created. The devil has no power to choose concerning to sin or not. He serves, according to Matthew 4:3, as "the tempter," not the tempted.

If angels were subject to "free will" and had the ability to choose to sin, they must also have an opportunity to avail themselves of salvation. The Apostle Peter, penning in 1 Peter 1:12 concerning "salvation" (verse 10), wrote it was an experience which "the angels desire to look into." The clear implication is that it is something they are unable to comprehend or enjoy. Why? Because it does not pertain to them due to the type of being that they are

Earl R. Borders

Earl R.  Borders

John did not receive the vision through human understanding or natural means, but while on the isle of Patmos, he received a "vision" (Revelation 9:17). Isaiah 29:11 calls it "the vision of all [all the Gospel Day]." John saw a representative of the entire Gospel Day, or the entire Christian dispensation. How did John get a vision of Babylon? Revelation 17:1 says, "Come hither; I will shew unto thee the judgment of the great whore." Revelation 17:3 tells us, "So he carried me away in the spirit into the wilderness." The Spirit had to get John into a position where the Spirit could carry him away (convey his mind, his thinking). 
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Even after John saw the woman whom Revelation 17:5 terms as "BABYLON," Revelation 17:6 says that he "wondered with great admiration." Revelation 17:7 reads: "And the angel said unto me, Wherefore didst thou marvel? I will tell thee the mystery of the woman, and of the beast that carrieth her." It took a work of the Spirit, and it also takes a man with a message, under the anointing of the Spirit, to give people insight as to their true conditions yet today. 

Earl R. Borders

Matthew 4:1 reads, "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." In the midst of this occasion, Matthew 4:5 says, "Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple." Bear in mind, Jesus was being tempted, and James 1:14 tells us, "Every man is tempted, when he is drawn away." Jesus was not physically transported to the "pinnacle of the temple," but He was "drawn away" in His mind. 
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Matthew 4:8 states, "Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world." There is no physical position where you can see "all the kingdoms of the world." The enemy took Jesus in His mind. He never left the wilderness while He was in temptation. Mark confirmed that in Mark 1:12-13, writing: "And immediately the Spirit driveth him into the wilderness. And he was there in the wilderness forty days, tempted of Satan." Jesus never left the wilderness the entire time He was tempted. The enemy carried or transported Him in His mind.

Earl R. Borders

Many things that were recorded concerning Christ's earthly ministry only appear in the three synoptic Gospel accounts. Conversely, there are many events of Christ's ministry only recorded in the unique Gospel of John. There are various aspects of our Lord's passion that appear in all four Gospel accounts.

We must first recognize, "Every word of God is pure" (Proverbs 30:5). "Every word" incorporated within the sacred Scriptures is placed there by divine inspiration to convey truth to us. There are no non-essential or superfluous words. When a verse or an account is repeated, it is for emphasis. For this event to be recorded in all four Gospels (Matthew 14:15-21; Mark 6:35-44; Luke 9:12-17; John 6:5-13), there must be a purpose.

According to The Thompson Chain-Reference Bible, this miraculous event took place in the third year of Christ's ministry. Thompson's Bible styles it as The Year of Opposition. The Jewish leaders impugned Jesus' credentials, stating, "How knoweth this man letters, having never learned?" (John 7:15). They questioned Jesus' authority, asking: "By what authority doest thou these things? and who gave thee this authority?" (Matthew 21:23). John 5:16 and 18 tell us: "Therefore did the Jews persecute Jesus, and sought to slay him .... Therefore the Jews sought the more to kill him." 

This miracle, recorded in all four Gospel accounts, reveals Jesus' "power" over various realms and validates His position. Let us view a few.

(1) Christ has power over nature. Matthew 14:15 says, "This is a desert place, and the time is now past." (Also, read Mark 6:35 and Luke 9:12.) This reveals Jesus' authority over time and place. The natural elements rest in His control! Nahum 1:3 says, "The Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of his feet."

(2) Christ has power over man. He commanded the multitude to sit down (Matthew 14:19; Mark 6:39; Luke 9:14; John 6:10). Daniel 4:17 tells us, "The most High ruleth in the kingdom of men."

(3) Christ has the power to meet the needs of man. "They did all eat, and were filled" (Matthew 14:20; Mark 6:42; Luke 9:17; John 6:12). The Apostle Paul was inspired to pen, "My God shall supply all your need according to his riches in glory by Christ Jesus" (Philippians 4:19). 

(4) Christ has the power to set things in order. Luke 9:14 tells us He commanded the disciples, "Make them sit down by fifties in a company." He has the authority to make certain "all things be done decently and in order" (1 Corinthians 14:40).

(5) Christ has the power to meet man's needs through His ministry: "Give ye them to eat" (Matthew 14:16; Mark 6:37; Luke 9:13). His instruction to the ministry was "feed the church of God" (Acts 20:28). 

(6) Christ's power knows no respect "of persons" (Acts 10:34). This miracle provided for "five thousand men, beside women and children" (Matthew 14:21).

(7) Christ has the power to make provision for the future. "They took up of the fragments that remained twelve baskets full" (Matthew 14:20; Mark 6:43; Luke 9:17; John 6:13). Here we have seven distinct expressions of His power (the Biblical number of perfection). Deuteronomy 32:4 proclaims that "He is the Rock ['Christ'; 1 Corinthians 10:4], his work is perfect."
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Look at the effect of this miraculous event: "Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that prophet that should come into the world" (John 6:14). They were quoting the verse that Moses spoke concerning the Messiah (Deuteronomy 18:18). This miraculous event was recorded in all four Gospels to establish the power and authority of Jesus as the Christ, or Messiah. Some of the last words our Lord uttered prior to His Ascension were, "All power ['authority'; The Emphatic Greek Diaglott] is given unto me in heaven and in earth" (Matthew 28:18). This miracle stands as a witness to His power and authority!

Earl R. Borders

To properly address this question, we must recognize some clear distinctions between the parties, or principals, and places involved in this question. Heaven is God's abode. In Christ's instruction concerning prayer, He said, "Our Father which art in heaven" (Matthew 6:9). This reiterates a truth echoed throughout the Scriptures. Ecclesiastes 5:2 proclaims, "For God is in heaven." 

In contradistinction to Heaven, man (Adam) occupied a position on earth. Yes, it was "Eden the garden of God" (Ezekiel 28:13), but it was occupied by earthly creatures who had bodies, which were not glorified and subject to both temptation and physical death. Contrary to common thought, the occasion of sin did not activate physical death. Man was created as an earthly creature and was instructed in Genesis 1:28 to "be fruitful, and multiply, and replenish the earth." He would not have been instructed to "replenish" if there was not something causing it to diminish. 

This instruction was given by God before the fall of man occurred, letting us know the plan of death was already in the plan of God and was activated before sin took place. Also, Philippians 3:20-21 tells us that at the Second Advent of Christ, "our vile body ... may be fashioned like unto his glorious body." Adam and Eve's bodies were not glorified bodies and thus were subject to both temptation and physical death. James 1:14 clearly states, "Every man is tempted, when he is drawn away of his own lust ['desires'; the original Greek] and enticed." Acts 10:34 lets us know, "God is no respecter of persons." God made man as a creature of choice, hence the purpose of "the tree of knowledge of good and evil" (Genesis 2:9). It was designed to appeal to the fleshly desires of man.

Therefore, we have "Our Father which art in heaven" and Adam, who was "formed ... of the dust of the ground" (Genesis 2:7) and who inhabited this earth. Isaiah 57:15 proclaims, "For thus saith the high and lofty One who inhabiteth eternity, whose name is Holy; I dwell in the high and holy place." This distinctly lets us know that the "heaven" God "inhabiteth" is "high and holy." There is not, nor ever has been, any sin there. It is not possible because there are no beings there with unglorified mortal flesh. It is the mortal portion of man that is "enticed" to sin. Mortal flesh does not occupy Heaven, and glorified flesh cannot be tempted.

Genesis 3:8 reads, "They heard the voice of the Lord God walking in the garden in the cool of the day." This verse portrays Him as "walking in the garden" not dwelling in the garden. He "inhabiteth eternity" not time nor the garden. He fellowshipped with man until sin occurred; then there was a separation between man and God. So, there is a vivid distinction between the places spoken of in the question: Heaven (that "high and holy" place God inhabits, who "cannot be tempted with evil"; James 1:13) and earth (where man dwells).

There is also a distinction between the parties involved: God ("whose name is Holy") and man (who has a mortal flesh, the source to which enticement must come to allure one to engage in sin). Since "the devil" is "the tempter" (Matthew 4:1, 3) and "every man is tempted" (James 1:14) by that which appeals to his mortality, it would not be possible for there to be temptation in Heaven. Heaven could never be properly designated as a "high and holy place" if sin were ever there or if there was a possibility it could ever be there. 

​This type of thinking is produced by the erroneous teaching that the devil was in God's Heaven to induce temptation to produce sin. The Scriptures clearly teach he was not. In John 8:44, Jesus explicitly stated the devil "was a murderer from the beginning." The word "beginning" in the original Greek is arche, which means "the origin, the active cause by which a person or thing came to be" (The New Strong's Expanded Dictionary of Bible Words With Vine's Complete Expository Dictionary). In his "origin," the devil was that for which he was created—a devil. This reveals the very premise of the question is not possible because there has never been, nor will there ever be, a tempter in God's Heaven. There are not any unglorified, mortal creatures there who could be presented with temptation through their mortality.

Earl R. Borders

When the patriarch Job described truth, he used the terms "silver" and "gold," things that readily relate to having great value and rarity. Job 28:1 reads, "Surely there is a vein for the silver, and a place for gold where they fine it." Both the Hebrew and the Amplified Bible render the word "vein" as "a mine." 

We cannot be superficial in our studies, but must get below the surface and into this "mine." The Proverb writer talked about the hidden treasure Jesus alluded to in Matthew, Chapter 13. Proverbs 2:1-4 says, "My son, if thou wilt receive my words, and hide my commandments with thee; So that thou incline thine ear unto wisdom, and apply thine heart to understanding; Yea, if thou criest after knowledge, and liftest up thy voice for understanding; If thou seekest her as silver ...." Silver is sought for in a mine. Yet, he was not talking about literal silver, but the preciousness of what is denoted as "my words" (verse 1). 

Too many times, people's experiences are shallow because they do not get into the depths of God's eternal Word. Ephesians 3:17 talks about the importance of "being rooted and grounded." We must put down some spiritual roots. There has to be some depth. The rest of Proverbs 2:4 instructs to search "for her as for hid treasures." These "hid treasures" are the truths of the Word that are in the depth, below the surface, in the mine. There is a grave danger in being superficial, shallow, and having no depth in our experience.

Many people will not exert the effort to understand anything that is the least bit beyond the surface, but God still instructs us in 2 Timothy 2:15 to "study." Why? So, we can be "rightly dividing," so that we can be "a workman that needeth not to be ashamed." 

Earl R. Borders

Earl R. Borders