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“For, for this end was the law given; wherefore the law hath become
dead unto us, and we are made alive in Christ because of our faith; yet
we keep the law because of the commandments.” (2 Ne. 25:24–25.)
The law leads us back home; the at-one-ment takes place when we get
there. In other words, the law is all preparation. Everything we do here is
to prepare for the Atonement:
The early Christians also taught that, as this life is a preparation for the
next, so in the premortal existence we had to prepare for this one. 1 To
reach a stage in which the test would be meaningful—the plan itself
being “prepared from the foundation of the world,” well ahead of time
and well understood by those who accepted it there—angels were sent
to remind men of that preparation. (See Alma 12:28–30; Alma 13:2–5.)
The Ordinances
Consider now how the rites of atonement were carried out under the
law of Moses.
Before approaching the tabernacle or tent covering the ark, Aaron and
his sons would be washed at the gate (see Ex. 29:4); then they would be
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clothed with the ephod, apron, and sash (Ex. 29:5), and a mitre, a flat
cap or pad which may have been meant to support the weight of a
crown, was placed on their heads (Ex. 29:6). The priests were also
anointed with oil (Ex. 29:7) and consecrated or set apart (Ex. 29:9).
Then they put their hands upon the head of a bullock (Ex. 29:10),
transferring their guilt to the animal, which was slain. Its blood was put
upon the horns of the altar (Ex. 29:12), which represented the four
corners of the world. Two rams were then slain, and their blood was
sprinkled on the altar as an atonement for all; then blood from the
second ram was placed upon the right ear and right thumb of Aaron.
(See Ex. 29:15–20.) The blood was also sprinkled over the garments of
the priests (Ex. 29:21), who then ate parts of the ram with bread, Aaron
and his sons “eat[ing] those things wherewith the atonement was made”
(Ex. 29:22–24, 32–33). Each day for seven days, a bullock was offered
for atonement. (Ex. 29:36–37.) Then the Lord received the high priest at
the tent door, the veil (in Lev. 16:17–19, the high priest alone enters the
tabernacle), and conversed with him (Ex. 29:42), accepting the sin
offering, sanctifying the priests and people, and receiving them into his
company to “dwell among the children of Israel, and [to] be their God”
(Ex. 29:45).
This order is clearly reflected in D&C 101:23: “And prepare for the
revelation which is to come, when the veil of the covering of my temple,
in my tabernacle, which hideth the earth, shall be taken off, and all flesh
shall see me together.” What an at-one-ment that will be!
As we read the full account, it becomes clear that there were a number
of blood sacrifices of different animals and at different levels. There is
perhaps much that escapes us. The newly discovered Temple Scroll is
important on this score, describing some things that are quite different
from what we find in the Old Testament. 2 Such freedom of action
makes it clear that the ordinances were indeed but a type and a
similitude of the great and last sacrifice of Christ, which was to come.
Meanwhile, Aaron was to continue to make atonement once a year “with
the blood of the sin offering of atonements,” while every individual was
to continue to pay ransom for his own soul of one-half shekel, the
atonement money going to “the service of the tabernacle.” (Ex. 30:10,
16).
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suffering are required for atonement, Rabbi Yishma’el says that for the
“desecration of the divine name” only “death completes atonement.” 4
The idea that one’s death is an atonement is widespread, but since death
is usually anything but a willing sacrifice, that leaves much to be
required.
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True Discipleship
In Latter-day Saint doctrine, the Atonement of Christ is far from being
a merely theological, philosophical, or psychological exercise. At-one-
ment fulfills the measure of man’s creation and is the culmination of the
plan of salvation. As such, it requires more than our casual attention as
we live out our days on earth. No detached intellectualism; no frenzied
quick-fixes; no “cheap grace,” as Bonhoffer put it. “Cheap grace is grace
without discipleship. … Costly grace is … the call of Jesus Christ at
which the disciple leaves his nets and follows him. … It is costly because
it costs a man his life, and it is grace because it gives a man the only true
life.” 15
The “only true life” requires a lifetime of obedience (see Matt. 7:21) and
cleanliness before God (see 3 Ne. 27:19). It is specifically a matter of
covenants, to which one must be true and faithful before overcoming
this world and finding at-one-ment in the world to come. (See Rev.
3:21.)
“And now I ask of you, my brethren, how will any of you feel, if ye shall
stand before the bar of God, having your garments stained with blood
and all manner of filthiness? Behold, what will these things testify
against you?
“Behold will they not testify that ye are murderers, … guilty of all
manner of wickedness?” (Alma 5:21–23.)
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Being guilty of the blood and sins of your generation, you may not
“have a place to sit down in the kingdom of God, with Abraham, with
Isaac, and with Jacob, and also all the holy prophets, whose garments
are cleansed and are spotless, pure and white.” (Alma 5:24.) This is
nothing less than the yeshivah, literally “sitting down” in the presence of
God. 16
Note that there are two kinds of blood-stained garments here—the one
showing the blood and sins of this world, the other attesting (for Alma
expressly states that “these things testify”) that Aaron and his sons have
completed the sacrifice of the Lamb and thus cleansed the people of
their defilements, and their garments are white. The blood that washes
garments clean is not the blood that defiles them, just as the serpent
that healed the people in the wilderness was not the serpent that killed.
(See Num. 21:9.)
If Satan claims you as his, there is indeed a horrible oneness; for he,
too, can embrace you to get power over you: “[Do] not choose eternal
death, according to the will of the flesh and the evil which is therein,
which giveth the spirit of the devil power to captivate, to bring you
down to hell, that he may reign over you in his own kingdom.” (2 Ne.
2:29; cf. 2 Ne. 28:19; Alma 8:9.) He would hold you in his strong
embrace, having a great hold over you. (See Alma 10:25; Alma 12:17;
Alma 27:12; Hel. 16:23.)
Joseph Smith felt that power, and it was not an imaginary power at all.
It was a very real power many have felt since. (See JS—H 1:15–16.) He
does indeed “get possession” of you (3 Ne. 2:2), “for Satan desireth to
have you” (3 Ne. 18:18), just as the Lord does. While on the one hand,
God “inviteth and enticeth to do good” and to be one with him, so on
the other hand Satan “inviteth and enticeth to sin.” (Moro. 7:12–13.)
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Is there any evidence for that? Well, why is the world full of misery?
Who wants it? And yet someone seems to be pushing it on us all the
time. His system works beautifully, and so he rules to this day on this
earth. (See 1 Ne. 13:29; John 12:31; John 14:30.) But it is our privilege to
rise above his viciousness and our own weakness by repentance. One of
the most heartening and encouraging verses in the Book of Mormon
explains that the way is wide open, and God “commandeth all men,
everywhere, to repent” (3 Ne. 11:32)—all men all the time. In fact, our
lives have been prolonged for the specific purpose of giving us more
golden opportunities to repent: “The days of the children of men were
prolonged, according to the will of God, that they might repent while
in the flesh.” All live in “a state of probation, and their time was
lengthened” to give them every possible chance, for otherwise “they
were lost.” (2 Ne. 2:21.) So “all men must repent” and keep repenting as
long as they live, for who would throw away that generous extension?
Is that asking too much? On the contrary, says Benjamin, never was
there such a bargain, for “if ye do this ye shall always rejoice.” (Mosiah
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4:12.)
What are we to do? Lehi explains that if we approach the Lord with “a
broken heart and contrite spirit,” we have a case; “and unto none else
can the ends of the law be answered.” (2 Ne. 2:7.) This puts an end to
legalism and litigation. A broken heart and a contrite spirit cannot be
faked or even calmly discussed, and that is a prime point: “How great
the importance to make these things known unto the inhabitants of the
earth.” (2 Ne. 2:8.) When all men stand in God’s presence to be judged,
punishment will be meted out in terms of legal penalties—the law by
which we were bound, the preliminary trials and tests to get us to our
final hearing. But that is not what the Judgment is about. What we are
expecting in this final judgment is that “happiness which is affixed” to
the law and which is the final purpose or end “of the atonement.” (2 Ne.
2:10.)
“Redemption cometh in and through the Holy Messiah,” Lehi tells his
son, “for he is full of grace and truth.” (2 Ne. 2:6.) That says everything:
to be full of grace is everything good that you can possibly conceive of;
it is a combination of love, charity, and joy—charis, gratia, and “cheer.”
It is everything to be cheerful about and grateful for, and it is boundless
love without a shadow of mental reservation, self-interest, or ulterior
motive—in short, of anything false or untrue; it is all real, for he is full
of grace and truth.
To be continued.
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Notes
1. Discussed in Hugh W. Nibley, “The Expanding Gospel,” BYU
Studies, 7(1965):3–27.
4. Ibid.
5. Ibid.
6. 2 Maccabees 12:45–46.
12. Ibid.
13. Ibid.
14. Ibid.
17. Hugh W. Nibley, The World and the Prophets, Salt Lake City:
Deseret Book Co., 1987, pp. 182–85.
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