residents” amidst this present wicked system of things and its corrupting influence, “for we do not have here a city that continues, but we are earnestly seeking the one to come.”—Heb. 11:13; 13:14, NW.

12, 13. (a) How are God’s memory and pattern of his purpose related to his name and Word? (b) Does Paul’s argument strengthen faith in one aspect only?

¹² Thus far, then, we have seen how Paul’s discussion of the subject of faith highlights both the unfailing memory of God and the consistent pattern of his purpose, which he ever keeps in mind. Why, his very name and Word strongly emphasize both these same things. His name, Jehovah, gives the initial foundation for faith in the outworking of the divine pattern without deviation, as he himself declares: “For I, Jehovah, change not.” He is always mindful of his covenants. His Word, too, reveals an Author who knows how to take up thread after thread, theme after theme, weaving them into a glorious and harmonious pattern, simple in outline, intricate in its interwoven detail.—Mal. 3:6; Gen. 9:15, 16; Lev. 26:42, 45; Ezek. 16:60, AS.

¹³ But Paul’s argument not only provides a grand build-up for faith in the memory of God respecting his purpose. It provides a strong foundation for faith in something else as well. What is that?

FAITH IN A RESURRECTION

14. (a) Did Jesus show that belief in a resurrection demanded real faith? (b) How does Christendom’s teaching vitiate this doctrine?

¹⁴ When Jesus made his great pronouncement that “all those in the memorial tombs will hear his voice and come out,” it was not without reason that he prefaced it with the words: “Do not marvel at this.” (John 5:28, 29, NW) He well understood that belief in a resurrection as taught in the Scriptures constituted one of the most searching tests of faith. Of course, the way Christendom in general explains the doctrine of a resurrection largely does away with the need for real faith, which doubtless explains why her teachings are more acceptable to the masses than the truth of the Bible. By accepting the general teaching that man possesses an immortal soul, the real self, and that death does not mean a cessation or cutting off from life, but is rather the door leading to a fuller life, then that waters down the meaning of a resurrection to a mere reunion of body and soul. It is not our purpose in this study to submit Scriptural proof in order to combat Christendom’s false teachings on this subject, as the ground has previously been well covered in the pages of this magazine, as well as in the Watch Tower Society’s other publications. Rather, our purpose is to strengthen faith in a resurrection through a better understanding and appreciation of the memory of God, and then to see how this vitally affects our life pattern.

15. What is shown by the context of John 5:28, 29, and what is the contrast between the memorial tombs and Gehenna?

¹⁵ That Jesus himself had unbounded faith in a resurrection is beyond question. This was not because of anything arising out of his own initiative, but he acknowledged that all the credit was due to his heavenly Father, including the authority and power to raise from the dead, thus causing a standing or raising up again to life, which is the real meaning of the word “resurrection” (Greek, anástasis). This is clearly seen from a reading of John 5:19-27 (NW). Then comes the climax at Joh 5 verses 28 and 29. Notice the specific reference to the “memorial tombs.” This is in direct contrast with that other place, “Gehenna,” where the dead bodies of executed criminals were sometimes thrown, because they were thought too vile to have a resurrection from the dead and hence to have a decent burial and memorial tomb.

16. (a) How did Jesus express agreement with Ecclesiastes 9:5, 10? (b) How was his statement at John 11:25 justified?

¹⁶ The fact that Jesus used the term “memorial tomb” showed that he was in complete agreement with the inspired statement at Ecclesiastes 9:5, 10 (AS), which reads: “For the living know that they shall die: but the dead know not anything, . . . for there is no work, nor device, nor knowledge, nor wisdom, in Sheol, whither thou goest.” Yes, Sheol is the common grave of mankind into which they go at the end of their earthly course. But Jesus had such confidence in his heavenly Father’s power and ability to hold in his memory as many of these as he chose that he deliberately used the expression “memorial tombs,” which was in common use in his day. As later proved by the most convincing evidence, Jesus showed he was justified in saying: “I am the resurrection and the life,” when, by God’s power, he raised Lazarus from the dead, who “had already been four days in the memorial tomb.” Note the two reasons why Jesus rejoiced that he was not there in time to heal his friend of his sickness before death actually occurred. The first reason was that it was “for the glory of God, in order that the Son of God may be glorified through it.” The second reason given was “in order for you to believe.” Surely there is every reason why we should have strong faith in a resurrection.—John 11:4, 15, 17, 25, NW.

17. With what expression did Job express faith in a resurrection?

¹⁷ That such a faith in God’s ability to retain in his memory those who had died was not new in Jesus’ day is clearly shown by the ancient record concerning Job. What grand words of faith are his, as recorded at Job 14:13 (AS): “Oh that thou wouldest hide me in Sheol, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me!”

18. What is the Scriptural answer as to whether all the dead are retained in God’s memory?

¹⁸ As already intimated, God does not purpose to retain in his memory all who have died, without exception. As he purposely remembers some, he also can and does deliberately forget others. God’s own Word tells us how he determines the matter. “The memory of the righteous is blessed; but the name of the wicked shall rot.”—Prov. 10:7, AS.

19. How did Paul argue for faith in a resurrection, especially at Hebrews chapter 11?

¹⁹ That the apostle Paul also had an unbounded faith in a resurrection of the dead is likewise beyond question. He, too, knew that this doctrine was a searching test of faith, as is shown, for example, by his experience at Athens. (Acts 17:31, 32) In his writings this subject is given prominence, as, for instance, in that powerful argument contained in the well-known chapter at 1 Corinthians 15. Again, at Romans 4:16-25 (NW), in discussing the faith of father Abraham, he shows how important it is to have faith in God, “who makes the dead alive and calls the things that are not as though they were.” But we are particularly interested in the apostle’s theme of faith and its relation to a resurrection as dealt with at Hebrews chapter 11. Here again he cites the example of Abraham and Sarah, first as respects their faith in God’s power to bring forth a promised seed, even though they were both “as good as dead” as far as any human prospects in that direction were concerned. Then, including all mentioned in this chapter, he says, “In faith all these died,” and finally explains that they “did not get the fulfillment of the promise, as God foresaw something better for us [Christians], in order that they might not be made perfect apart from us.” (Heb. 11:12, 13, 39, 40, NW) The conclusion is therefore inescapable that in order for them to enjoy the fulfillment of that which was promised and which is awaiting them in that city made ready for them, there must of necessity be a resurrection of the dead.

20. Why should we not marvel at all concerning a resurrection of the dead?

²⁰ Do you marvel at this? Surely there is nothing unreasonable or farfetched about such a possibility. It is not an unusual experience for someone getting on in years to hear mentioned a name that he has not heard since perhaps he was at school. Immediately he can recall that person and, so to speak, re-create him in his mind’s eye, how he used to dress, the look on his face, and a multitude of characteristics and incidents. Again, think of that musician who can remember and accurately reproduce, not just one piece of music with all its notes, but many and varied such pieces. So we readily admit that mere man, with his many limitations and imperfections, has marvelous capabilities within the scope of his memory. Why, then, should we think that the almighty and infinite Creator, the One who made man’s mind and knows exactly how it works, has not the power to call back from the memorial tomb and re-create all those whom he has held in his memory, yes, including all their traits and mental impressions that go to make up each individual? As Paul once pertinently asked: “Why is it judged unbelievable among you men that God raises up the dead?” There is only the one answer. “Do not marvel at this.”—Acts 26:8; John 5:28, NW.

Jehovah’s “Book of Remembrance”

1. On what basis will individual judgment be finally determined, this leading to what questions?

JEHOVAH is the Perfect Pattern. Satan bears the stigma of being the originator of an evil and iniquitous pattern. During a judgment period that has already commenced, the life pattern of every individual will eventually be judged as either of one kind or of the other. He will either be found worthy of inheriting the everlasting blessings in store for all recognized by God as his sons or be placed among those whose “portion will be in the lake that burns with fire and sulphur. This means the second death.” (Rev. 21:7, 8, NW) Which kind of pattern are you forming? Is it possible to change one’s life pattern and, if so, how can you be helped in the building up of a life pattern that will ensure Jehovah’s approval? These are questions that call for serious consideration.

2. How does Malachi’s prophecy show this to be a judgment day?

² Malachi’s prophecy, in the third chapter, tells of the beginning of this judgment period when “the Lord, whom ye seek, will suddenly come to his temple” and will purify and restore to a perfect pattern all those who sincerely seek him and who desire to “offer unto Jehovah offerings in righteousness.” At the same time he “will be a swift witness against” those who, like the majority of the priestly class, the sons of Levi, in Malachi’s day, persist in following their own corrupt pattern. (Mal. 3:1, 3, 5, AS) In conjunction with other scriptures, it has often been shown in these columns that the spring of A.D. 1918