The passages you refer to seem to have no difficulty if you take them as they read. Eccl. 12:7: the first half of it refers to the body; the second to the soul: Gen. 2:7 explains it. The breathing of God put an immortal and responsible spirit in us, which at death returns to God who gave it, and awaits the judgment throne of Christ, whether it be as in 2 Cor, v. 10, or in Rev. 20:11. Paul in Acts 17:22-31 throws light on Gen. 2 and Eccl. 12 Acts 17:25, He gave to all life, etc., verse 29, "We are the offspring of God," etc. Also verse 31 speaks of the coming of this exalted Man as judge. This is the judgment of "the habitable world." But whether it be the saints of this church time; the living nations of Matt. 25; the men of the millennial world; or the wicked dead at the great white throne- all are regarded as bound morally to be taken account of by God. If God gave the spirit-the spirit returns to God; and when re-united to the body the deeds done in the body will be passed under the moral review of the searching glance of Him whose eyes are as a flame of fire, and who tries the hearts and reins, and will give to every man according to his works. This makes the doings of that period when soul and body are in conjunction here so very solemn and important. Every morning we rise we should say to ourselves, I am to walk to-day as " manifested unto God" in view of that day when " every man shall give account of himself unto God." "For we must all be manifested before the judgment seat of Christ," etc. (2 Cor. 5:10).
I see no difficulty in Luke 16:23: what is it? That a disembodied spirit should be said to have eyes? But does it not? If not how do the angels who are " spirits " and have no bodily eyes manage to know where to go? Our organs of vision are the mere windows in the body through which the eyes of our spirits look: we take our eyes with us when we die, as this text teaches, for the seeing is in our spirits; for as soon as a person dies, his visual organs are merely curiously wrought clay, and they see nothing: the seeing of the eyes goes with the soul. Hence the thought that the saints do not see any one in their disembodied state is a mistake. The Lord's words are, " in hell he lifted up his eyes, being in torments, and seeth Abraham afar off."
As to Luke 4:25-27, I suppose your difficulty is about the word “save," which means "except," but the expression refers to widowhood in general and not to widows in Israel, i.e. to none of the many widows in the land of Israel was Elias sent, but to the one widow in the Sidonians' land. The same applies to verse 27 about the lepers. See "but" in Matt. 12:4 and "save" in Gal. 1:19.
The "James " of " Galatians " was not one of the twelve apostles, but an apostle in a wider sense, as Barnabas was. " He gave apostles " (Eph. 4); he did not confine them to the number, twelve. So " James " was one of those glory-given ones, as Paul was himself. It seems clear that this " James " was "the Lord's brother," not the apostle so named and called by Christ an earth. It is more than probable when James the apostle was killed by the sword of Herod (Acts 12), that James the Lord's brother filled the gap made in " the Twelve," for he is found among the " pillars " (Gal. 2) " James and Cephas and John, who were conspicuous as being pillars, gave to me and Barnabas the right hands of fellowship," etc. He appears to take the lead in the council at Jerusalem (Acts 15), and this he would hardly have done at such an important assembly as was then convened, if he had not had a very high spiritual consciousness that he was acting as an apostle of the Lord-though a sub- resurrection one, and one (so far as we have the record of it is concerned), who had no formal place of authority given him, as bad Matthias (Acts 1)