Messiah Is God
Christ Is the Lord God Omnipotent
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.98-99:
Christ-Messiah is God!
Such is the plain and pure pronouncement of all the prophets of all the ages. In our desire to avoid the false and absurd conclusions contained in the creeds of Christendom, we are wont to shy away from this pure and unadorned verity; we go to great lengths to use language that shows there is both a Father and a Son, that they are separate Persons and are not somehow mystically intertwined as an essence or spirit that is everywhere present. Such an approach is perhaps essential in reasoning with the Gentiles of sectarianism; it helps to overthrow the fallacies formulated in their creeds.
But having so done, if we are to envision our Lord's true status and glory, we must come back to the pronouncement of pronouncements, the doctrine of doctrines, the message of messages, which is that Christ is God. And if it were not so, he could not save us. Let all men, both in heaven and on earth, hear the proclamation and rejoice in its eternal verity: "The Lord is God, and beside him there is no Savior." (D&C 76:1.)
Without the need to explain away the vagaries found in the writings of uninspired men, those who knew by personal revelation what the fact is have left us such statements as these:
Both Nephi and Moroni testified: "Jesus is the Christ, the Eternal God." (2 Ne. 26:12; Title Page, Book of Mormon.)
Nephi also said: "There is a God, and he is Christ, and he cometh in the fullness of his own time." (2 Ne. 11:7.) "The Jews," he said, "shall crucify him-for thus it behooveth our God, and there is none other nation on earth that would crucify their God." (2 Ne. 10:3.) For truly, Nephi explains, "The Lord God . . . layeth down his own life that he may draw all men unto him." (2 Ne. 26:23-24.)
The angelic ministrant who taught King Benjamin the doctrine of the atonement called Christ "The Lord Omnipotent who reigneth, who was, and is from all eternity to all eternity" (Mosiah 3:5), and King Benjamin spoke of him as "Christ, the Lord God Omnipotent" (Mosiah 5:15).
Moses taught "concerning the coming of the Messiah, and that God should redeem his people," and Abinadi said that "God himself should come down among the children of men, and take upon him the form of man." (Mosiah 13:33-34.) Yea, "God himself shall come down among the children of men," Abinadi prophesied, "and shall redeem his people" (Mosiah 15:1; 17:8), and Nephi said this deliverance should be made by "the Mighty God" (2 Ne. 6:17), which title was also used by Isaiah in prophesying of his birth into mortality (Isa. 9:6).
"God will redeem my soul from the power of the grave," said David. (Ps. 49:15.) "God himself atoneth for the sins of the world" is the inspired word given by Alma. (Alma 42:15.) Nephi the son of Helaman, just a score of years before the birth of Christ, said of the Nephite prophets who preceded him: They "have testified of the coming of Christ, and have looked forward, and have rejoiced in his day which is to come. And behold, he is God." (Hel. 8:22-23.) And when the Risen Lord did minister among the Nephites, he called himself "The Lord their God, who hath redeemed them." (3 Ne. 20:13.)
"Prepare ye the way of the Lord," proclaimed Isaiah. "Say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand. . . . He shall feed his flock like a shepherd." (Isa. 40:3-11.)
And after his coming the prophets and seers were still acclaiming, "Alleluia: for the Lord God omnipotent reigneth." (Rev. 19:6.)
Truly, Christ is God. Thus it is written, and thus it is.
Christ Is the Lord Jehovah
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.100:
Christ is Jehovah!
Among those whose source of religious knowledge is the intellect and not the spirit of revelation, it is falsely supposed that the designations Father, Son, and Holy Ghost are three terms identifying the same incomprehensible spirit essence, which is everywhere and nowhere in particular present, and which they assume is God. This is untrue. The fact is, and Holy Writ so avers, that the three members of the Godhead are separate and distinct Persons; that they have their own bodies, occupy identifiable space, and are in one place only at a given time.
Being thus aware of how far astray the religious intellectualists have gone in defining their three-in-one God, it comes as no surprise to learn that they thrash around in the same darkness in trying to identify Elohim and Jehovah and to show their relationship to the promised Messiah. Some sectarians even believe that Jehovah is the Supreme Deity whose Son came into mortality as the Only Begotten. As with their concept that God is a Spirit, this misinformation about the Gods of Heaven is untrue. The fact is, and it too is attested by Holy Writ, that Elohim is the Father, and that Jehovah is the Son who was born into mortality as the Lord Jesus Christ, the promised Messiah.
As Paul said of those in his day, that "in the wisdom of God the world by wisdom knew not God" (1 Cor. 1:21), so say we of all those in our day who seek God by study and research alone. He is not to be discovered by an archaeologist's pick, a translator's interpretation of an ancient text, nor a theologian's imagination about how he was named and known by them of old. God is and can be known only by revelation; the wisdom of the wise does not make him manifest, and all the conjecture and debate as to how this or that ancient name-title should be translated is as naught compared to one plain inspired utterance. These utterances we have, and because of them we know what was meant by the ancient prophets when they spoke of him under his name Jehovah. The Almighty has such names as he has, and these are known to man only when he reveals them. We shall now, by way of illustration only and without any attempt at comprehensive coverage, note some of the revealed truths showing that Jehovah and Christ are one and the same person, the Eternal Son of the Eternal Father.
Jehovah Sits on the Right Hand of God
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.101-103:
Of whom spake David when his tongue was touched by the Holy Spirit and he testified, "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool"? (Ps. 110:1.) Two Lords are here involved: one is speaking to the other; one is greater than the other; one is making provision for the triumph and glory of the other. Who are they and what message is contained in this Messianic prophecy?
"What think ye of Christ?" our Lord asked certain of his detractors toward the end of his mortal ministry. "Whose son is he?" Is Christ the Son of God or of someone else? Is he to be born of a divine Parent or will he be as other men-a mortal son of a mortal father? That he was to be a descendant of David was a matter of great pride to all the Jews. And so they answered, "The Son of David."
David's son? Truly he was. But he was more, much more. And so our Lord, with irrefutable logic and to their complete discomfiture, asked, "How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?" That is, if he is only the Son of David, how is it that the great King, acting under inspiration, calls him Lord and worships him as such? And we might add: Who is the other Lord, the one who spake unto David's Lord? Can there be any question as to how Jesus is interpreting the words of the Psalm? He is saying that it means: 'The Father said unto the Son, Elohim said unto Jehovah, sit thou on my right hand, until after your mortal ministry; then I will raise you up to eternal glory and exaltation with me, where you will continue to sit on my right hand forever.' Is it any wonder that the inspired account concludes the matter by saying, "And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions." (Matt. 22:41-46.)
Peter gave precisely this same inspired interpretation of David's declaration. As to the Lord Jehovah being the Son of David, Peter said: "God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne." But as to this same Lord Jesus' status as the Son of God, Peter testified that Jesus had come forth from the tomb and that he had then been exalted "by the right hand of God," even as David had prophesied in the Psalm, which prophecy Peter then quoted, concluding with his own testimony: "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." (Acts 2:22-36.)
That this same Jesus, "when he had by himself purged our sins," did in fact sit "down on the right hand of the Majesty on high" (Heb. 1:3) is abundantly testified to by many prophets. Paul says he is the one of whom David spoke who should sit on the Lord's right hand. (Heb. 1:13; 8:1; 12:2.) Stephen, "being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And then, dying a martyr's death, he passed to his reward with this testimony on his lips: "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." (Acts 7:55-56.)
And that the same witness might be had in our day, Joseph Smith wrote by way of prophecy and revelation: "He was crucified, died, and rose again the third day; And ascended into heaven, to sit down on the right hand of the Father, to reign with almighty power according to the will of the Father." (D&C 20:23-24.)
Jehovah Is the Great I Am
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.103:
Out of the bush that burned and was not consumed, God spoke unto Moses, identifying himself as "the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob," and commanded him to deliver Israel from her Egyptian bondage. "When I come unto the children of Israel," Moses said, "and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them?" Then the Eternal One, the Great Jehovah, he who has neither beginning of days nor end of years, replied: I AM THAT I AM. . . . Thus shalt thou say unto the children of Israel, I AM hath sent me unto you." Lest there be any misunderstanding, and to reassure Israel that the Everlasting God, whose course is one eternal round, who is "from everlasting to everlasting" (Ps. 90:2), was in fact the same God who had appeared to Abraham their father, he also said: "Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations." (Ex. 3:2-15.)
In his mortal ministry, our Lord announced to the Jews that he was the Great I AM. When they refused to countenance this claim, as we shall set forth more fully under the heading "Jehovah's Birth, Death, and Resurrection Revealed to Abraham," he responded, "Before Abraham was, I am." (John 8:57-58.) That is: 'Before Abraham, was I AM; before Abraham, was I Jehovah; before Abraham, was I the Eternal One, for I am the Everlasting God.' And in our day, to Joseph, his prophet, the same unchanging Being said: "Hearken and listen to the voice of him who is from all eternity to all eternity, the Great I AM, even Jesus Christ." (D&C 39:1.)
Jehovah Appeared to Abraham and the Prophets
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.104-105:
When Satan's minions, in the guise of priests of Pharaoh, sought to sacrifice Abraham to their false gods, the Father of the Faithful pleaded with his God for deliverance. "I lifted up my voice unto the Lord my God," Abraham said, "and the Lord hearkened and heard, and he filled me with the vision of the Almighty. . . . And his voice was unto me: Abraham, Abraham, behold, my name is Jehovah, and I have heard thee, and have come down to deliver thee. . . . I will lead thee by my hand, and I will take thee, to put upon thee my name, even the Priesthood of thy father, and my power shall be over thee. As it was with Noah so shall it be with thee; but through thy ministry my name shall be known in the earth forever, for I am thy God." (Abr. 1:15-19.)
Referring back to this and other appearances to the ancient patriarchs, it is written: "And God spake unto Moses, and said unto him, I am the Lord; And I appeared unto Abraham, unto Isaac, and unto Jacob. I am the Lord God Almighty; the Lord JEHOVAH. And was not my name known unto them?" (JST Ex. 6:2-3.)
Appearances of Jehovah to prophets and righteous men have been many. Three of them deserve special note because they contain descriptive detail of his person, and they tie together the fact that the spirit Jehovah who is Christ, and the resurrected Jehovah who is Christ, are one and the same person.
One account says: "Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel" went up into the mount. "And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness." (Ex. 24:9-10.)
The next account tells us what happened on Patmos, a bare island in the Aegean Sea, where the Beloved Revelator had been banished "for the word of God, and for the testimony of Jesus Christ." Being "in the Spirit on the Lord's day," John saw "one like unto the Son of man. . . . His head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. . . . His countenance was as the sun shineth in his strength." Of this vision John says: "When I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore." (Rev. 1:9-18.)
And the final account, for us the most glorious of all, was vouchsafed to Joseph Smith and Oliver Cowdery in the Kirtland Temple on April 3, 1836. "The veil was taken from our minds, and the eyes of our understanding were opened," the scriptural record recites. "We saw the Lord standing upon the breastwork of the pulpit, before us; and under his feet was a paved work of pure gold, in color like amber. His eyes were as a flame of fire; the hair of his head was white like the pure snow; his countenance shone above the brightness of the sun; and his voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying: I am the first and the last; I am he who liveth, I am he who was slain; I am your advocate with the Father." (D&C 110:1-4.)
Jehovah Gave His Gospel to Abraham
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.105-106:
We speak of the gospel of the Lord Jesus Christ. We teach that it is the great plan of salvation which is made operative through the atoning sacrifice of the Son of God, and that salvation is in Christ.
We might with equal propriety speak of the gospel of the Lord Jehovah. We might appropriately teach, as they did anciently, that this very plan of salvation, this everlasting and unchanging gospel, centers in the atonement of the Son of Elohim, and that salvation is in Jehovah.
Abraham-and for that matter all the prophets and patriarchs from Adam to Moses, plus many thereafter-had the gospel. What gospel? The gospel of the Lord Jehovah who is Christ and in whose name alone salvation comes. "The Lord appeared unto me," Abraham records. "I am the Lord thy God," he said. "I dwell in heaven; the earth is my footstool; I stretch my hand over the sea, and it obeys my voice; I cause the wind and the fire to be my chariot; I say to the mountains-Depart hence-and behold, they are taken away by a whirlwind, in an instant, suddenly. My name is Jehovah, and I know the end from the beginning; therefore my hand shall be over thee."
Then came the promises that the Lord would make of Abraham a great nation, that in him and in his seed all generations would be blessed, and that his seed "shall bear this ministry and Priesthood unto all nations." Included in this Abrahamic covenant was the Lord's promise: "As many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father," and that through his seed "shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal." (Abr. 2:6-11.)
Knowing of these promises given of old by the Lord Jehovah to Abraham, Paul, a special witness of the Lord Jesus Christ, said, "They which are of faith, the same are the children of Abraham," and "God . . . preached before the gospel unto Abraham. . . . They which be of faith are blessed with faithful Abraham." Paul's conclusion: "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." (Gal. 3:7-29.)
Jehovah Gave His Gospel to Moses
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.107:
As those who are spiritually literate well know, the plan of salvation, which is the gospel, has been revealed to man in successive ages or dispensations beginning with Adam and going down through Enoch, Noah, Abraham, Moses, and many others. We shall, under the next heading, "Jehovah Led Israel," quote Paul's Spirit-given declaration that it was Christ who went before Israel in a cloud by day and a pillar of fire by night. (1 Cor. 10:1-4.) But let us now, for the record, point to his Bible-located statement in which he taught that the saints of Moses' day had the same plan of salvation offered to them that Christ and the apostles had given to the saints in the meridian of time. "For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (Heb. 4:2.) Let us also record his explanation that the I AM THAT I AM, the Great Jehovah who appeared to Moses in the burning bush, was named Christ. "Moses," he said, "when he was come of years," chose "rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompense of the reward." (Heb. 11:24-26.) Then Paul explains that it was by faith in this same Christ, whom they worshiped as Jehovah, that all of the prophets had that faith which worked miracles, wrought righteousness, raised the dead, and sealed men up unto eternal life. (Heb. 11.)
Jehovah Led Israel
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.107-108:
Who delivered Israel from Egyptian bondage by the hand of Moses his servant? Who parted the Red Sea so that the waters congealed, forming a wall of water on the right hand and a wall of water on the left? Who revealed unto them his law amid the thunders and smoking of Sinai? Who gave them manna for forty years as they wandered in a desert wilderness, preparing themselves spiritually to enter their promised land? Who drove out before them the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, so that Israel ate of vineyards they did not plant and drank from wells they had not digged? Who was the Lord their God?
The Old Testament says it was Jehovah. The New Testament and the Book of Mormon reaffirm this, but call him by the name-title of Christ.
In Moses' account it is written: "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people." (Ex. 13:21-22.) The Psalmist wrote: "He spread a cloud for a covering; and fire to give light in the night." (Ps. 105:39.) That none in the Church should be confused as to what God did these mighty works, Paul wrote: "Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." (1 Cor. 10:1-4.) And in the Book of Mormon account, we read these words spoken by the Risen Lord to the Nephites: "I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world." (3 Ne. 11:14.)
Jehovah to be Resurrected
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.108-109:
Isaiah says plainly that Jehovah shall be resurrected, or rather, Jehovah says it through the mouth of Isaiah. First we read, "He will swallow up death in victory" (Isa. 25:8), and are counseled: "Trust ye in the Lord for ever: for in the Lord JEHOVAH is everlasting strength." Then comes the promise of the greatest triumph ever wrought by his "everlasting strength": "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: . . . and the earth shall cast out the dead." (Isa. 26:4-21.)
How plainly it is stated! Jehovah comes forth from the tomb. Jehovah breaks the bands of death. Jehovah takes captivity captive. Jehovah is resurrected. And therefore Jehovah was born: "The mighty God" (Isa. 9:6) becomes mortal. And therefore Jehovah died: "he hath poured out his soul unto death," "he was cut off out of the land of the living, . . . he made his grave with the wicked, and with the rich in his death." (Isa. 53:8-12.) All this transpired that he and all men might be resurrected. And who is it other than Christ who hath done all these things?
Jehovah's Birth Death and Resurrection Revealed to Abraham
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.109-110:
To believe in Abraham is to believe in Christ. No one can claim true kinship to that ancient patriarch without believing what he believed and accepting the testimony he bore. Jesus once said to the unbelieving Jews: "Had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words?" (John 5:46-47.) And so it is with Abraham. Had the Jews believed in their great patriarch-who of old worshiped Jehovah and looked forward to his mortal birth and atoning sacrifice-they would have accepted that same Jehovah when he ministered among them.
"Your father Abraham rejoiced to see my day," Jesus said to them, "and he saw it, and was glad." Refusing to give credence to the claim that Jesus was Jehovah by so much as responding to this bold assertion, our Lord's enemies replied with a complete non sequitur; they twisted Jesus' words so as to respond, with a question, to a statement he had not made.
"Thou art not yet fifty years old," they said, "and hast thou seen Abraham?" True it was that Jesus had in fact seen Abraham and in turn been seen by him; and so our Lord responded, "Before Abraham was, I am." That is, 'Before Abraham, was I AM; before Abraham, was I Jehovah.' That the Jews understood perfectly the claim of divinity which thus fell from the lips of the lowly Nazarene is evident from what followed. "Then took they up stones to cast at him," the record says-an almost instinctive reaction on their part to an utterance that they esteemed as blasphemy. (John 8:56-59.)
The specific scriptural account to which Jesus referred in this great proclamation of his own divine Sonship, which account in all probability was had among the Jews, was the ancient Patriarch's discussion with the Lord as to how he and his seed could inherit their promised Palestine. "Lord God, how wilt thou give me this land for an everlasting inheritance?" Abraham asked. "And the Lord said, Though thou wast dead, yet am I not able to give it thee? And if thou shalt die, yet thou shalt possess it, for the day cometh, that the Son of Man shall live; but how can he live if he be not dead? he must first be quickened." Having been so instructed relative to the birth and death and resurrection of the Son of Man, and of his own resurrection and that of his seed, Abraham then saw in vision the very thing our Lord had named. "And it came to pass, that Abram [his name had not yet been changed] looked forth and saw the days of the Son of Man, and was glad, and his soul found rest, and he believed in the Lord; and the Lord counted it unto him for righteousness." (JST Gen. 15:9-12.)
Jehovah to Judge All Men
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.110-111:
After all the testimonies borne by him and his Hebrew brethren, Moroni concludes his Nephite record with this crowning certification: "I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead." (Moro. 10:34.)
Among the many testimonies which Jesus bore of himself, we find this forthright proclamation: "The Father judgeth no man, but hath committed all judgment unto the Son: That all men should honour the Son, even as they honour the Father." (John 5:22-23.)
The issue is thus squarely put. Jehovah is the Eternal Judge of all men. None are judged by the Father, for he is Elohim, not Jehovah. Christ only is appointed to sit in judgment on all men. Thus Jehovah is Christ, and Christ is Jehovah; they are one and the same person.
Praise Jehovah Who Is Christ
Bruce R. McConkie, The Promised Messiah: The First Coming of Christ, p.111-112:
One of the most interesting of all the prophetic pronouncements revealing that Jehovah and Christ are one and the same in person and identity is the great liturgical call of praise given to each of them by inspired authors. Let us note with particularity the words used and their meaning both in the original Hebrew and in the tongues into which they have been transliterated.
Yahweh is the name of the God of the Hebrews. The Anglicized or English rendition of this name is Jehovah. The shortened form of Yahweh is Yah, and the contracted form of Jehovah (Jahveh or Yahweh) is Jah. Thus David writes: "Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him." (Ps. 68:4.) Most Old Testament passages containing the name Jah (for Jehovah) have been translated Lord.
Halleluyah is the Hebrew term meaning "Praise ye Yah," or as we would say, "praise ye the Lord." The transliterated form of Halleluyah is Hallelujah (Hallelu-Jah). It is thus clear how ancient Israel sang praises to her God who was the Lord Jehovah.
Alleluia is the New Testament rendition of Hallelujah; it is derived from the Greek form of Halleluyah. In other words, Alleluia means "Praise ye Jah," or "praise ye Jehovah," or "praise ye the Lord."
And so when the apostles of New Testament times desired to sing praises to Jehovah who had been born and resurrected, and whom they worshiped as the Lord Jesus Christ, they cried, "Alleluia." And when their fellow servants beyond the veil joined in the chorus of praise to Christ, the words of the eternal choir were: "Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God: For true and righteous are his judgments. . . . Alleluia: for the Lord God omnipotent reigneth. . . . And his name is called The Word of God. . . . And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS." (Rev. 19:1-16.)
And should we not sing praises to his holy name forever? Hath he not redeemed us from death, hell, the devil, and endless torment? Are we not begotten sons and daughters unto God through his atoning sacrifice? Hath he not made us joint-heirs with him of all the glory of his Father's kingdom? Alleluia, for the Lord God Omnipotent reigneth, and through his atoning blood we shall have salvation and glory and honor forever!