. . . Blessed and Sanctified . . .

The Harvest Moon

This webcast presentation was given by Kevin L. Packard on Thursday evening, July 31, 2014, at BYU-Idaho in connection with BYU-Idaho Education Week - 2014. 

This webcast discusses the Seven Sabbaths outlined in Leviticus 23:

1. Passover,

2. Feast of Unleavened Bread,

3. Feast of Firstfruits,

4. Pentecost, or Feast of Weeks,

5. Feast of Trumpets,

6. Day of Atonement, and

7. The Feast of Tabernacles.

In due course, I will provide a synopsis of each of these Sabbaths. For the time, the webcast will have to do. I have previously provided a blog on the Feast of Trumpets. I will use this blog as the index to each of the other blogs as they become available.

For those who attended my presentation entitled ". . . of whatsover passeth under the rod . . .", the contents thereof will be incorporated within the sixth Sabbath noted above, or the Day of Atonement.

For those who attended my presentation entitled ". . . six hundred, three score, and six . . . .", a blog regarding what was presented will be posted in due course.

The Perfect Paradox - Chapter 6: That God Might be a Perfect, Just God

Christ fully answered for Himself the end of the law that demands perfection. By so doing, He became a perfect, just God. Thus, perfection was an acquired attribute of God even though there was never a time He was not perfect. He is light and in Him there is no darkness. He is the Rock, His work is perfect, a God of truth and without iniquity, just and right is He (see Deuteronomy 32:4). His way is perfect; His word is tried. He is a buckler to all those that trust in Him (see 2 Samuel 22:31); a being in whom is no variableness, neither shadow of turning (see James 1:17). He cannot look upon sin with the least degree of allowance (see D&C 1:31) for He “doth not walk in crooked paths, neither doth He turn to the right hand nor to the left, neither doth He vary from that which He hath said, therefore His paths are straight, and His course is one eternal round” (D&C 3:2).

These attributes of perfection, justice, and constancy are necessary prerequisites to trusting God, “for without the idea of unchangeableness in the character of the Deity,” taught the prophet Joseph (1891), “doubt would take the place of faith. But with the idea that he changes not,” he continued, “faith lays hold upon the excellencies in his character with unshaken confidence, believing he is the same yesterday, today, and forever, and that his course is one eternal round” (pp. 21, Lecture 3). Without knowledge of God’s constancy, we “would not know how soon the mercy of God might change into cruelty, his long-suffering into rashness, his love into hatred, and in consequence of which doubt man would be incapable of exercising faith in him” (pp. 21, Lecture 3). It is also necessary, the Prophet continued . . .

In order to the exercise of faith in God unto life and salvation, that men should have the idea of the existence of the attribute justice in him; for without the idea of the existence of the attribute justice in the Deity men could not have confidence sufficient to place themselves under his guidance and direction; for they would be filled with fear and doubt lest the judge of all the earth would not do right . . . . 

But when the idea of the existence of the attribute justice in the Deity is fairly planted in the mind, it leaves no room for doubt to get into the heart, and the mind is enabled to cast itself upon the Almighty without fear and without doubt, and with the most unshaken confidence, believing that the Judge of all the earth will do right (pp. 14, Lecture 4).

Considering that Christ is perfect and just, we may ask: “Can we ever answer, for ourselves, the end of the law that requires perfection and, thereby, become perfect and just?” In other words, can we ever become perfect without Christ? The scriptures are clear and absolute on this point: the PERFECTION end of the law can only be answered for men by cloaking them in the perfection of Christ. Christ alone answered this end of the law for Himself and for every creature and men can in no wise answer it for themselves. “Men can stop sinning,” said Elder Joseph F. Smith (1939), “and can do right in the future, and so far their acts are acceptable before the Lord and worthy of consideration. But who shall repair the wrongs they have done to themselves and to others, which it seems impossible for them to repair themselves” (p. 98)?

Only Christ can cover sin and hide it from view. Christ is not only the shortest way to perfection; He is the only Way to Perfection. Thus, the only way for man to be saved in any degree is for someone not subject to the curse to rescue him—it requires God. President John Taylor (1882) remarked:

For the simple reason that a stream can never rise higher than its fountain; a man having assumed a fleshly body and become of the earth earthy, and through the violation of law having cut himself off from his association with the Father, and become subject to death; in this condition, as the mortal life of a man was short, and in and of himself he could have no hope of benefiting himself, or redeeming himself from his fallen condition, or of bringing himself back to the presence of his Father, some superior agency was needed to elevate him above his low and degraded position. This superior agency was the Son of God, who had not, as man had, violated a law of his Father, but as yet one with His Father, possessing His glory, His power, His dominion . . . . 

A man as a man, could arrive at all the dignity that a man was capable of obtaining or receiving; but it needed a God to raise him to the dignity of a God. (pp. 145-146).

Alluding to one of Israel’s principal oversights, the apostle Paul reminded the Romans that they were to rely on the righteousness of their Redeemer and not the arm of flesh for perfection:

For [Israel] being ignorant of God’s righteousness [perfection], and going about to establish their own righteousness [perfection], have not submitted themselves unto the righteousness [perfection] of God. 

For Christ is the end of the law for righteousness [perfection] to everyone that believeth (Romans 10:3-4).

Ultimately, our rise to perfection must be rooted in the righteousness of our Redeemer (see 2 Nephi 2:3). It is His righteousness that is to be declared as He alone is the justifier of those who believe on His name (see Romans 3:25-26). Only “in the Lord have I righteousness and strength.” [Only in the Lord shall all the] “seed of Israel be justified” (see Isaiah 45:24-25; compare Isaiah 53:11). The only way whereby we may lay hold of every good thing is to have faith in Him from whom all good things come (see Moroni 7:12, 20-28). It is His righteousness for which we are commanded to hunger and thirst (see 3 Nephi 12:6; compare 3 Nephi 20:8-9). Our most recently-deceased prophet has reminded us that ours “is the privilege of standing in the shadow of the Redeemer of the world as we carry forward this work” (Hinckley G. B., 2003, p. 24). Thus, the Lord exhorts us to “seek . . . first the kingdom of God, and his righteousness” (Matthew 6:33; compare 3 Nephi 13:33) “for he hath made [Christ] to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (2 Corinthians 5:21). Our righteousness is to be of the Lord (see Isaiah 54:17), the fountain of all righteousness (see Ether 12:28). True righteousness, therefore, comes by faith in the Righteous (see Moses 7:47).

In this connection, it is frequently heard these days that “we should pray as if everything depended upon God and work as if everything depended upon ourselves.” I think I understand the message conveyed by this statement. Often, it is appropriately used to stress the importance of personal effort in the grand scheme of things. However, the danger in this statement is that it strikes at the foundations of the atonement and, if we permit, it destroys faith. If we ever attempt to separate our actions from their divine source, then we risk our attentions being focused on our mortal abilities rather than on God’s strength and perfection. In such condition, we will find ourselves relying in the arm of flesh—neglecting to give God credit for our successes and forgetting to look to Him for strength to rise above our failures. We must both pray and work as if everything depended upon the Lord for Moroni reminded us that “if there be one among you that doeth good, he shall work by the power and gifts of God” (Moroni 10:25).

It is instrumental to note that relying in the arm of flesh is listed as a primary cause for straying from God’s ordinances and breaking His everlasting covenant (D&C 1:15). Describing the manner in which such have strayed and broken His covenant, the Lord confirmed: “They seek not the Lord to establish his righteousness [perfection], but every man walketh in his own way [i.e., to establish his own righteousness or perfection], and after the image of his own god, whose image is in the likeness of the world, and whose substance is that of an idol” (D&C 1:16). Describing these individuals in more detail, Nephi wrote:

They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men (2 Nephi 28:14).

The prophet Moroni, who also viewed these latter-day people “as if they were present,” noted that, save a few only, they all walk in the “pride of their hearts” (see Mormon 8:35-40).

In D&C 33:4, the Lord teaches that the “precepts of men” is “priestcrafts” which is elsewhere considered synonymous with “making flesh our arm” by ignoring the workings of the Holy Spirit (see 2 Nephi 28:31). Priestcrafts, according to Nephi, “are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion” (2 Nephi 26:29). Referring to devious wolves in sheep’s clothing who practice this craft, Mormon warned: “Yea, and wo unto him that shall say at that day, to get gain, that there can be no miracle wrought by Jesus Christ, for he that doeth this shall become like unto the son of perdition, for whom there was no mercy, according to the word of Christ” (3 Nephi 29:7). Finally, in connection with certain individuals and their transgression of the Law of Consecration in process of building Zion, the Lord declared that the covenant was broken “through covetousness and with feigned words” (D&C 104:4, 52). Like the cause underlying priestcrafts, feigned words are also those spoken falsely for the intent of obtaining personal gain.

All of these scriptures concerning the attitudes and conduct of those of the latter days suggest that we, as a collective society, are little different from the Israelites of Paul’s day that went about to establish their own righteousness. Like them, we walk after the manner of the flesh and follow after the precepts of men. Like them, we seek to establish our own righteousness and to find salvation in a god which moth and rust doth corrupt (see Matthew 6:19), and this we do because of the pride of our hearts. Like them, we seek the substance of the world to make it our idol—and we do so with feigned words. Like them addressed by the apostle Peter, we deny the Lord who bought us with a price and allow those who follow after pernicious ways through covetousness and with feigned words make merchandise of us (see 2 Peter 2:1-3). Indeed, priestcrafts are all about us and possibly, if not certainly, among us!

In a moving demonstration of His invitation to us to be perfect in Him, the veil of the temple was rent as the Son of God cried with a loud voice and yielded up the Ghost (see Matthew 27:50-51), thereby, demonstrating not only His fulfillment of the Mosaic law but also signifying that entrance into the most holy place is no longer restricted to the high priest of Israel. “But now,” said the apostle Paul, “our Great High Priest, our Hope and Anchor of the Soul, has, for us, first entered through the veil into the most holy place” (Hebrews 6:19-20) and invites us to follow Him. Paul continued:

Having therefore . . . boldness to enter into the holiest by the blood of Jesus, By a new and living way . . . through the veil, that is to say, his flesh;

And having an high priest over the house of God; 

Let us draw near with a true heart in full assurance of faith,[1] having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Hebrews 10:19-22).

Wonderfully, we must boldly—with a divine confidence, engendered by virtue and bonds of perfectness, that waxes strong in the presence of God (see D&C 121:45)—enter the celestial kingdom through the veil, that is to say, through the flesh of Christ, our Forerunner (see Hebrews 6:20), for no “man cometh unto the Father, but by [Him]” (John 14:6).

Because He lived a perfect life, Christ is able to perfect us. Because He remained in that sphere in which God placed Him, He is able to renew us to that sphere from which we fell. Moroni aptly concluded: “Yea, come unto Christ, and be perfect in him . . . . And . . . if ye . . . are perfect in Christ . . . then are ye sanctified in Christ . . . through the shedding of the blood of Christ . . . unto the remission of your sins, that ye become holy, without spot” (Moroni 10:32-34). The PERFECTION end of the law can be fully answered for men only when the Lord’s righteousness or perfection is imputed unto them and they become perfect in Him. And although men are counseled to work out their own salvation with fear and trembling, it is God who worketh in them that brings this salvation about (see Philippians 2:12-13) for “all things which are good cometh of Christ; otherwise men were fallen, and there could no good thing come unto them” (Moroni 7:24).

In these verses quoted from Moroni 10, the Prophet taught that becoming perfect in Christ is a two-fold development; first, he taught that we must become perfect, or justified, in Christ and, second, he taught that when we are justified in Christ then are we sanctified in Christ. In this sense, the word “then” as used by Moroni suggests that all who are justified in Christ are then sanctified in Christ. In other words, although separate and distinct, justification and sanctification appear to be coupled (compare D&C 88:34-39).

Considering justification at this juncture may prove useful as it is a doctrine that fundamentally relates to perfection. In D&C 88, the Lord says: “unto every kingdom is given a law and unto every law there are certain bounds also and conditions” (verse 38). Likewise, we are told that all who will have a blessing at God’s hands “shall abide the law which was appointed for that blessing, and the conditions thereof” (D&C 132:5) and that “all beings who abide not in those conditions are not justified” (D&C 88:39).

Connecting the dots between these verses suggests that justification, or being made perfect in Christ, comes as a result of obedience to the conditions of gospel law. However, we should be mindful that “by the law no flesh is justified; or, by the law men are cut off” (2 Nephi 2:5; compare Galatians 3:11). The law is only a schoolmaster that points souls to Christ (see Jacob 4:5) that they might be justified by faith in Him (see Galatians 3:24). In other words, one cannot be justified by obedience to law without having faith in the Lawgiver. Thus, the apostle Paul declared: “not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith” (Philippians 3:9).

As with all gospel principles, justification must be centered in Christ—it must touch Him and grow out of Him. Justification must be predicated upon faith in the Holy Messiah (see 2 Nephi 2:6), for if there is no faith, awful is the state of man for, other than loosing the bands of death, they are as though there had been no redemption made (see Moroni 7:38). Christ is the end of the law and the purpose for which law is given (see 2 Nephi 25:24-27). Further, the faith that brings justification must be of the sort that leads unto repentance—for all true faith must be unto repentance if it is to be rooted in Christ. Faith without repentance is only an intellectual exercise that produces no fruit. Thus, Abinadi taught that he that persists in his own carnal nature and goes on in the ways of sin and rebellion against God, it is as though there was no redemption made for him (Mosiah 16:5; compare Alma 11:41).

Thus, faith in Christ unto repentance is essential for one to be justified. In short, we are justified by the blood of Christ by what we do through faith in His name unto repentance for, as the apostle Paul taught, “the doers of the law shall be justified” (see Romans 2:13).[2] Restated, I suggest justification is being declared just, not guilty (see 3 Nephi 27:16), or perfect through the blood of Christ by faith on the Lord unto repentance and obedience to the conditions of His law.

Extending this principle to individual blessings, justification is obtaining a blessing by faith in Christ unto repentance and by obedience to the conditions of His law upon which that blessing is predicated (see D&C 130:21). If satisfactorily met, the requisite standards of faith, repentance, and obedience[3] with respect to the law to which blessings are attached, will assure us that the Holy Spirit of Promise will recognize and ratify our actions and seal upon us the promised blessings (see D&C 132:7). Extending this concept to God’s kingdoms of glory (i.e., the celestial, terrestrial, and telestial), justification would then be the means whereby, through the blood of Christ and by faith in His name unto repentance, we become legal citizens of a kingdom—the law and conditions of which we are willing to abide. Thus, justification comes to all of God’s children who, in the broadest sense, are saved in one of His three kingdoms of glory and who, thereby, become “heirs of salvation” (see D&C 76:44, 88).[4]

Sadly, after those who are fit for a kingdom of glory have been judged, those who remain will return again to their own place (see D&C 88:32) to enjoy a kingdom of no glory (see D&C 88:32, 24) and this because they were unwilling to abide the law and conditions of a kingdom of glory. For them, our Advocate neither prays nor pleads to the Father (see 3 Nephi 19:29).[5] Of such, the Lord has said: “it had been better for them never to have been born” (D&C 76:32). Those who thus qualify as sons of perdition will be neither justified (see Alma 41:13-15, compare D&C 88:39) nor sanctified (see D&C 88:35), for the Lord saves all except them (see D&C 76:44) “for they cannot be redeemed from their spiritual fall, because they repent not; for they love darkness rather than light” (D&C 29:44-45). Describing these destitute souls as “wells without water and clouds that are carried with a tempest to whom the midst of darkness is reserved forever,” the apostle Peter declared:

But these, as natural brute beasts, made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their own corruption; 

And shall receive the reward of unrighteousness, as they that count it pleasure to riot in the day time. Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; 

Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children: 

Which have forsaken the right way, and are gone astray, following the way of Balaam the son of Bosor, who loved the wages of unrighteousness; 

But was rebuked for his iniquity: the dumb ass speaking with man's voice forbad the madness of the prophet. 

These are wells without water, clouds that are carried with a tempest; to whom the mist of darkness is reserved for ever. 

For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. 

While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. 

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. 

For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. 

But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire (2 Peter 2:12-22).

One aspect of justification that is sometimes overlooked is the fact that all those who are justified are cleansed from sin and made perfect according to that sphere and station in which they shall dwell. This is true even of telestial citizens, “they who are liars, and sorcerers, and adulterers, and whoremongers, and whosoever loves and makes a lie” (D&C 76:103), who suffer the wrath of God on earth and are cast to hell until the fulness of times when Christ shall have subdued all enemies under His feet (see D&C 103:104-106). Even the sins of these telestial candidates will be “blotted out” (see Acts 3:19; compare Alma 7:13-14) through the blood of the Lamb.

Even these telestial citizens will be declared “not guilty” through the blood of Christ by eventually availing themselves of His mercy through faith, repentance, and personal suffering. Having done so, they will come forth clean and will stand blameless because they will have repented and become obedient to certain conditions of gospel law. However, those who are thus justified will have neither yielded their hearts to God (see Helaman 3:5) nor consecrated their whole souls (see Omni 1:26) to celestial work. I prefer to think of these in the sense that they will undergo a form of forced contrition—they will be compelled to be humble (contrast Alma 32:16). They will regret having sinned but their contrition will not stem from a genuine love of God, nor will it lead them to alter their behavior to celestial conduct.

Being justified in Christ does not happen all at once in mortality, nor does it immediately happen when we die. Joseph Smith (1976) said that it would be a great while after we have passed through the veil before we will have learned all the principles of exaltation (p. 230). However, simply because this process may extend beyond the grave does not mean that seeking for it can, in wisdom, be delayed. Seeking for any celestial attribute or condition should never be delayed as mortality is short. Elder Neal A. Maxwell (2004) said in the April 2004 Priesthood Session of General Conference:

Brethren, as you submit your wills to God, you are giving Him the only thing you can actually give Him that is really yours to give. Don't wait too long to find the altar or to begin to place the gift of your wills upon it! (p. 45).

Worlds without end, we could never experience celestial life without being justified in Christ. Because He answered the PERFECTION end of the law, He is now the PERFECTION end of the law to all those who have faith in His name.

WORKS CITED

Hinckley, G. B. (2003, June 21). Rejoicing in the Privilege to Serve. Worldwide Leadership Training Meeting, 24.

Maxwell, N. A. (2004, May). Remember How Merciful the Lord Hath Been. Ensign, pp. 44-45.

Smith, J. (1891). The Doctrine and Covenants. Salt Lake City: George Q. Cannon & Sons, Co., Printers and Publishers.

Smith, J. (1976). Teachings of the Prophet Joseph Smith. (J. F. Smith, Ed.) Salt Lake City: Deseret Book Company.

Smith, J. F. (1939). Gospel Doctrine. Salt Lake City: Deseret Book Company.

Taylor, J. (1882). Mediation and Atonement. Salt Lake City: Deseret New Company.

ENDNOTES

[1] Drawing near to God in full assurance of faith, is more than a leisurely approach. 

[2] Compare D&C 132:59. Elder Bruce R. McConkie (1981) confirmed: “Men are justified in what they do when their deeds conform to divine standards” (p. 344). 

[3] Obedience presupposes the performance of ordinances under proper priesthood keys. 

[4] Compare D&C 138:58-59. The greater blessing of sanctification comes primarily to those who qualify through Christ to dwell in the kingdom wherein God dwells. In other words, although coupled with justification, sanctification, in the supreme sense, is a celestial concept; scripture most often connects it to celestial life. This is not to say that sanctification does not come, in some measure, to those of the telestial or terrestrial glory. For example, Doctrine and Covenants 76:41-43 states that Christ “came into the world . . . to sanctify the world, and to cleanse it from all unrighteousness; That through him all might be saved . . . except the sons of perdition.” Furthermore, after equating the light of Christ to the “law by which all things are governed” (see D&C 88:13), the Lord revealed that “that which is governed by law is also preserved by law and perfected and sanctified by the same” (D&C 88:34). These verses suggest that sanctification, in some measure, applies to all those whom the Son saves (i.e., the world) and who are governed, in one way or another, by the law (or light of Christ). Thus, it seems plausible that everyone, except sons of perdition, will be sanctified in some measure. However, in the ultimate sense, the concept of sanctification most appropriately applies to those of the celestial realm (see D&C 88:2, 17-21), even though those of the lower kingdoms of glory will be cleansed from all sin. If we abide the whole law—the Law of Christ (see D&C 88:21)—the assurance is given that we will be “recorded in the book of the names of the sanctified, even them of the celestial world” (D&C 88:2) because, as Elder McConkie taught, “this law includes the sanctifying power of the Holy Ghost” (McConkie B. R., Mormon Doctrine, 1966, p. 97). And if we are not sanctified through celestial law, then we must “inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom” (D&C 88:21) for “he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. And he who cannot abide the law of a terrestrial kingdom . . . [or] the law of a telestial kingdom . . . must abide a kingdom which is not a kingdom of glory” (D&C 88:22-24) because he is unwilling to abide the law of a kingdom of glory and “therefore, [he] cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, [he] must remain filthy still” (D&C 88:35). 

[5] Compare D&C 38:4-6; D&C 45:3-5.

The Mercy Seat

Two weeks ago, I posted a blog entitled Blow the Trumpet in Zion. Although significant, it would be a grand mistake to see the Feast of Trumpets as a festival without relationship to any other of the Jewish holy days. In fact, part of its significance is due to its juxtaposition to the Lord's other holy days; particularly as preparation for those days considered most holy to the Lord.

Soon after the children of Israel settled into their wilderness life, the Lord instructed Moses that he was to build a tabernacle. The stated purpose of the tabernacle was to provide "a sanctuary; that [he could] dwell among [Israel]" (Exodus 25:8). His presence was to be manifest either as a cloud in the daytime, or as a pillar of fire by night. And so it was, that "on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning" (Numbers 9:15).

Unlike the very public and continuous manifestation of His presence, or Shechinah, the Lord's personal manifestations to those chosen to lead Israel were generally exclusive and unscheduled . . . with one significant exception. It is of this one exception that I wish to express a few thoughts. However, I intend only to use it as a backdrop of the real topic of this blog--the mercy seat.

All of the Sabbaths, of which there were seven, were given for the express purpose of showing to Israel that the Lord sanctifies His people (Exodus 31:13; compare Ezekiel 20:12). Furthermore, as noted by the apostle Paul, each were a "shadow of things to come" (Colossians 2:16-17); and I might add that all seven events foreshadowed by these Sabbaths have been, or shall be, the most meaningful events the world will know. All seven Sabbaths are summarized in Leviticus 23, including the following:

1) Passover; 

2) Feast of Unleavened Bread;

3) Feast of First Fruits;

4) Feast of Weeks, or Pentecost;

5) Feast of Trumpets;

6) Day of Atonement; and

7) Feast of Tabernacles.

Looking into the details of each provides substantial support that the Lord, indeed, sanctifies His people. In due course, I intend to address all seven, but doing so will not be undertaken at this time, as something shorter than a book is intended for this blog. However, mentioning elements of two is worthwhile and presently relevant.

On the Sabbath that followed the Feast of Trumpets, the Lord appeared in a cloud of incense upon the mercy seat. The mercy seat was made of pure gold; two and one-half cubits long and one and one-half cubits wide. It was placed atop the Ark of the Covenant. Its most distinguishing characteristic were two cherubs facing each other--one at each end--with wings stretched forth as a covering of the testimony within the Ark. Between these two High Priests, the Lord rested his feet. Shrouded in a cloud of incense, it was from there that the Lord communed with Aaron.

Celebrations of this annual event began on the evening of the ninth day and continued through until the evening of the tenth day of the seventh month of the Hebrew almanac.[1] Thus, it always fell in September or October of the Gregorian calendar and, regardless of the day of the week on which it fell, it was a Sabbath.[2] A memorial of this day continues to be celebrated by Jews world-wide. It is one of three Fall Sabbaths which, together, are called the High Holy Days, or the Days of Awe. Among contemporary Jews it continues to be their holiest of all festivals.[3] It also “appears to be the only fast ordered by the Law”[4] and, thus, the designated day on which the Lord’s people were to “afflict their souls.”[5] It was called the Day of Atonement or, in the Hebrew tongue, Yom Kippur.

The sounding of the Shofar on Rosh ha-Shanah, the Feast of Trumpets, foreshadowed an awakening—the need for repentance in preparation for the Day of Atonement that lay ahead. One scholar enunciates its message as--

Awake from your slumbers, you who have fallen asleep in life, and reflect on your deeds. Remember your Creator.

The way the ram’s horn was blown portrays that theme. First came a long lengthy note promising hope. Sets of short notes followed to symbolize weeping for one’s transgressions and the desire to forsake them. A last long note promised God’s forgiveness to the truly repentant. The day’s prayers of repentance were said to prepare one for the coming Messianic Age. It is also believed that the Lord made a prejudgment on Rosh ha-Shanah as to “who shall live and who shall die; . . . who shall be cast down and who [shall be] elevated.” Whereas, an initial judgment of each person was to be pronounced on Rosh ha-Shanah, it was generally held that judgment was not made absolute until Yom Kippur. Hence, the Ten Days intervening between Rosh ha-Shanah and Yom Kippur were called the Ten Days of Penitence and thought to provide an opportunity for one to mend his ways and alter the judgment in his favor. 

Each year, on the Day of Atonement, the usual attire of the High Priest--embroidered with fine-twined linen and displaying the regal colors of blue, purple, and scarlet and accented by a crown of gold and a breastplate containing 12 precious stones--was set aside and the holy linen garments were donned. Thereafter, the High Priest completed all the day's work of the tabernacle. Alone, he took two goats of the congregation and cast lots, whereby, one was designated as the Lord’s goat and the other as the scapegoat. The High Priest then killed a young bullock upon the altar of sacrifice and, with a golden censer filled with burning coals from off the altar, he took hands full of sweet incense and brought it within the first veil into the Holy Place. With these live coals, he burned incense upon the Golden Altar that was situated immediately before the second veil that divided the Holy Place from the Most Holy Place. The smoke of the incense, symbolizing the prayers of the saints (see Revelation 8:1-4), ascended up from off the Prayer Altar (see Exodus 30:1-10) and formed a cloud within the Most Holy Place that covered the mercy seat (see Leviticus 16:11-14).

The High Priest, thereafter, made atonement for himself and his house by sprinkling with his finger the blood of the bullock "upon the mercy seat" seven times eastward. In this ritually clean condition, the High Priest then killed the Lord’s goat and, with the blood thereof, similarly made atonement upon the mercy seat for all the House of Israel, that they might be likewise ritually cleansed from all their sins.[6] Lastly, he made an atonement for the Holy Place and the Altar of Incense, that they might also be "hallow[ed] from the uncleanness of the children of Israel" (Leviticus 16:15-19).

Yom Kippur carries with it such significance and sacredness that, to discuss it openly, violates the strict command that we will "not impart [the word of God] only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him" (Alma 12:9). Hence, I will conclude with speaking only of the significance of the mercy seat.

Aside from being called the mercy seat, the place where the Lord rested His feet was also called the footstool of God. Explaining his desire to build a house unto the Lord, David addressed the assembly gathered and was the first to refer to it as the footstool of God:

Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building:

But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. (1 Chronicles 28:2-3).

Elsewhere, a Messianic psalm concludes: "We will go into his tabernacles: we will worship at his footstool" (Psalms 132:7).

Hence, it is not uncommon for this earth to be called "the footstool of God" throughout the scriptures. Declaring it to be so and referring to it as the place where his feet once rested, the Lord declared to the prophet Joseph Smith: "behold it is my footstool, wherefore, again I will stand upon it" (D&C 38:17). Hence, of the worlds without end that God has created, this earth stands unique as the Mercy Seat. This is so because it is the only earth where the blood of the lamb, or bullock, has been shed. There is none other nation that would crucify their God (2 Nephi 10:5). Considering that "among all the workmanship of [his] hands there has not been so great wickedness as among [those who have graced this planet]" (Moses 7:36), is it any wonder that this earth is also called the Lone and Dreary World? (see Holland, Jeffrey R., The Ministry of Angels, General Conference Address, Ensign, October 2008; Foster, Bradley D., Trials, Tribulations, and Trust in the Lord, Ensign, March 2014; and Hafen, Bruce C., Beauty for Ashes: The Atonement of Jesus Christ, Ensign, April 1990, to name a few).

According to the 1828 Webster's Dictionary, the word lone is a shortened version of alone. It means 1) solitary; retired; unfrequented; having no company; 2) single; standing by itself; not having others in the neighborhood; or 3) single; unmarried, or in widowhood. Each of these paint a profound metaphor of this earth's current existence relative to all other creations. Even more thought-provoking than the idea that we have been born to a place that is uniquely alone and outcast, is the idea that it is also a dreary world. The 1828 Webster's Dictionary defines this word as solitude and gloom. In modern English, however, the true meaning of the word, cruel, bloody, or gory, is significantly more visual. Originally, the word meant dripping blood. Thus, in its original context, the lone and dreary world on which we dwell is the ONLY DRIPPING BLOOD WORLD.

Perhaps this gives each of us a little perspective as to why life on this earth may seem a little dismal and difficult at times. But the fact that you and I have been placed here to live out our days in sorrow is nothing to whine about. We have the atonement of Jesus Christ! We dwell on the Mercy Seat! Who could expect such a blessing as to be allowed to live on the same earth as did the Savior of the our Universe and be resurrected of the same dust as He was. Although we have been placed here to live during a time of great wickedness and difficulties, like the apostle Paul, we glory in tribulation knowing "that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Romans 5:3-5).

And we also know that because we dwell on this earth, we will--if we remain faithful--inherit this earth in the resurrection to enjoy the proximity and relationship with God and Jesus Christ that is witnessed between the Mercy Seat and Ark of the Covenant in the Most Holy Place.

ENDNOTES

[1] See Leviticus 23:27. In scripture, the number seven often denotes redemption or complete, whereas, the number ten often denotes riches. Bringing these two numbers together into this day suggests that it is a day wherein the riches of redemption are offered.

[2] See Leviticus 23:32.

[3] Because this was the only day of the year in which Israel’s representative was permitted to enter into the “most holy place” of the Tabernacle, this day is designated as “most holy unto the Lord” (see Exodus 30:10).

[4] All other fast days celebrated by the Jews appear to have arisen during process of time as celebrations of one sort or another. See Bible Dictionary, “Fasts,” page 671.

[5] See Leviticus 23:27, 29 and 16:29.

[6] Because two atonements were made on this day, one for the Priest and his house and one for the congregation, this day was also called The Day of Atonements. The apostle Paul reminded the Hebrews that “it is not possible that the blood of bulls and of goats should take away sins.” Rather, he noted that “in those sacrifices there is a remembrance again made of sins every year” (see Hebrews 10:3-4). Likewise, the weekly partaking of bread and water—the sacraments of the Lord—does not take away sins. Rather, this partaking is done “in remembrance of the body” and “in remembrance of the blood” of Him who “entered in once into the holy place, having obtained eternal redemption for us” (see Hebrews 10:12).

Perfect Paradox - Chapter 2: To Answer the Ends of the Law

Having set forth the Father’s supremacy in the Plan of Happiness, I now turn to Christ, the “desire of all nations” (see Haggai 2:7), for salvation is in God, the Redeemer. He is the great whole into which the Father has circumscribed all truth. “If we are to envision our Lord’s true status and glory,” wrote Elder Bruce R. McConkie (1981), “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” (p. 98). Thus said Lehi to his son Jacob:

Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth.

Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered (2 Nephi 2:6-7).

Few verses teach so much about the doctrine of atonement in so few words. What is this law of which Lehi spoke? What are the ends of this law? And how did Christ answer the ends of this law? These questions should pique the interest and attention of every gospel student, for it is within the answers to these questions that a more complete understanding of the atonement rests.

Gratefully, but not surprisingly, the Book of Mormon “provides the most comprehensive explanation of the doctrine of the Atonement” (Benson, 1986, p. 5). We are indebted to it for providing complete answers to these questions. Without this book written for our day, we would be as those carried about by every wind of doctrine and ever learning but never coming to the knowledge of truth. This “seed” that contained the fulness of the gospel lay in the earth until, at last, it sprouted in fertile soil and was “sent forth” out of the earth “to sweep the earth as with a flood” (see Moses 7:62) to swallow the creeds and lies that had swept the earth as with a flood (see Revelation 12:16) for nearly two millennium.

Turning now to the doctrine of atonement and the ends of the law—like many, I had heretofore considered the expression ends of the law in a generic sense. Adhering to this approach, this expression simply means “the objectives of the law,” or the purpose for which the law was given. Suited to this approach, the 1854 Oxford English Dictionary defines the phrase as “a final cause; an object for which the thing exists; the purpose for which it is designed or instituted.” I suggest that this is a correct and sufficient definition for most practical purposes.[1] Aside from this generic definition, it is interesting to explore whether the expression can be pragmatically viewed? In other words, does the law identified by Lehi have two ends—like a yardstick—that should be thoughtfully examined?

Although pragmatism might be a less than ideal method to view gospel concepts, in this instance I think it helps in order to develop the framework that strengthens our doctrinal understanding of the atonement. One author (Nyman & Tate, 1988), in taking this literal approach, has suggested that the ends of the law are “love and mercy” (p. 303). Another (Callister, 2000) writes that “the Atonement ran the full gamut of the law, end to end, mercy to justice” (p. 314), suggesting that mercy and justice rest at the ends of the law. Without diminishing these insights or suggesting they are incorrect, I propose that the expression ends of the law might be most thoroughly developed by looking to the identity of the law and the principles upon which it operates.

Adding to what Lehi taught concerning the ends of the law, Nephi, Lehi, Alma, and Amulek set forth doctrine that confirms the relationship between law, justice, judgment, punishment, and happiness. In his early writings, Nephi taught that the justice of God is expressed in and through Christ, the Eternal Judge (see 1 Nephi 12:18).[2] Lehi further noted that there is a punishment affixed to law opposite that of the happiness that is also affixed (see 2 Nephi 2:10).[3] In an attempt to persuade his wayward son of the certainty of justice, Alma then brought Nephi’s and Lehi’s teachings together into a precise declaration of doctrine: “But there is a law given, and a punishment affixed, and a repentance granted,” he wrote, “which repentance, mercy claimeth; otherwise, justice claimeth the creature and executeth the law,[4] and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God” (Alma 42:22; emphasis added). And finally, Amulek named this law of which the earlier prophets spake and called it “the whole law of the demands of justice” (see Alma 34:16).[5]

From the foregoing verses and commentary given elsewhere in the Book of Mormon, the following conclusions can be drawn:

1) The JUSTICE OF GOD is vested in Christ. He is the “word (i.e., the Divine Expression) of the justice of the Eternal God” (1 Nephi 12:18). He separates light from darkness and the righteous from the wicked. His brightness is “like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end” (1 Nephi 15:30). To Him, the Father has committed all judgment (see John 5:22)—He shall stand to judge the nations.

2) A distinction can be made between the LAW OF THE DEMANDS OF JUSTICE and the JUSTICE OF GOD that “executes” or invokes the LAW.

3) Although they are distinct expressions, it is clear that the DEMANDS OF JUSTICE, mentioned by Alma, are the ENDS OF THE LAW identified by Lehi.

4) MERCY, which has the power to satisfy the DEMANDS OF HIS JUSTICE (see 2 Nephi 9:26), is innately tied to a BROKEN HEART and CONTRITE SPIRIT.

5) HAPPINESS and PUNISHMENT are affixed to the ENDS OF THE LAW opposite each other.

6) PUNISHMENT, or misery, is the proximate result of God’s penalty[6] and HAPPINESS, or joy, is the proximate result of God’s reward.

According to Millet, McConkie, and Top (1992), all of Heavenly Father’s children, Christ included, answer the demands of justice, or the ends of the law, in one of two ways:

1) by perfect obedience to gospel law to which happiness and a reward is affixed, or

2) by disobedience to gospel law to which punishment and a penalty is affixed (p. 340).

Commenting on these two ways, Elder Gerald N. Lund (Nyman & Tate, 1989) taught:

Remembering the two principles that constitute the law of justice, i.e. obedience brings joy, violation brings suffering, then one could say that there are only two ways to satisfy the demands of that law. The first is to keep the law perfectly, that is, never to violate it in any degree. A second way to satisfy the demands of the law of justice would be to pay the penalty for any violations of it (p. 91).

Based on these insights, I suggest that one end or demand of the Law of the Demands of Justice is PERFECTION, to which HAPPINESS and a reward is affixed, and that the other “end” or demand of the law is BROKEN LAW, to which PUNISHMENT and a penalty is affixed. It may be helpful to visualize the relationship of these concepts as illustrated in Figure 1 below:

FIGURE 1.

Christ answered both ends of the law—He kept the law perfectly and, contrary to the demands of the law and notwithstanding His perfection, He was also punished for broken law. Focusing on Christ's compliance to law, Elder Lund (Nyman & Tate, 1989) continues:

What did the Messiah do to meet both those conditions [i.e., to answer the ends of the law]? He kept the law perfectly. Not once in his entire mortal life did Jesus violate the law in any way. He was the Lamb without spot or blemish. He was perfection and that perfection answered the law; that is, the law had no claim on him. But Christ did more than this . . . . Not only did Christ keep the law perfectly for himself, but he suffered the penalty for all violations as though he himself were guilty of them. Thus he satisfied the law of justice in both dimensions (Nyman & Tate, pp. 91-92).[7]

“The law was broken; Jesus died that justice might be satisfied” (Nicholson, 1985, p. 174). It is within this ultimate contradiction—the Innocent unjustly suffering the penalty for broken law—that mercy is born. It is also because of this benevolent act that Christ, on conditions of faith unto repentance (see Alma 34:16), has power to bring all men unto Him (see D&C 18:12; compare Helaman 5:11). So important was the mission of Jesus Christ in fulfilling this single commission of answering the ends of the law that Lehi exclaimed:

Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. Wherefore, he is the firstfruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved (2 Nephi 2:8-9).

With love that never faileth, Christ inviteth all who will (see 3 Nephi 9:14) to come unto Him, “for he hath answered the ends of the law, and he claimeth all those who have faith in him” (Moroni 7:28).

WORKS CITED

Benson, E. T. (1986, November). The Book of Mormon--Keystone of Our Religion. Ensign.

Callister, T. R. (2000). The Infinite Atonement. Salt Lake City, Utah: Deseret Book Company.

McConkie, B. R. (1981). The Promised Messiah: The first coming of Christ. Salt Lake City: Deseret Book Company.

McConkie, J. F., Millet, R. L., & Top, B. L. (1992). Doctrinal Commentary on the Book of Mormon (Vol. 4). Salt Lake City: Bookcraft.

Nicholson, J. (1985). While of These Emblems We Partake. Hymns of The Church of Jesus Christ of Latter-day Saints, p. 174.

Nyman, M. S., & Tate, J. C. (Eds.). (1988). The Book of Mormon: First Nephi, The Doctrinal Foundation (Vol. 1). Provo: BYU Religious Studies Center.
Nyman, M. S., & Tate, J. C. (Eds.). (1989). The Book of Mormon: Second Nephi, The Doctrinal Structure (Vol. 2). Provo: BYU Religious Studies Center.

ENDNOTES
[1] The Gospel Doctrine Teacher’s Manual (2004) explains that the expression refers to the “consequences of the Fall and to the ‘punishment that is affixed’ for disobedience to God’s commandments (2 Nephi 2:5, 10)” (p. 26).
[2] Compare 1 Nephi 15:28-30, Mosiah 2:28; Mosiah 15:27, and Alma 10:20-21.
[3] A reading of 2 Nephi 2:10 makes it clear that the “opposition in all things” spoken of by Lehi in verse 11 of that same chapter as a necessary component to the existence of good and evil is not opposition in the context of material things such as light versus dark, sound versus silence, or bitter versus sweet as sometimes portrayed in various commentaries and over church pulpits. Rather, I suggest this opposition is a specific reference to the opposition that exists between punishment and happiness.
[4] Notwithstanding, we learn from modern revelation that God executes all things (see D&C 88:40). Thus, God, who is justice, executes the law that He devised.
[5] This law—the Law of the Demands of Justice—has two close gospel relatives known as the Law of the Harvest, which declares that whatsoever a man sows, that shall he also reap (see D&C 6:33) and the Plan of Restoration, which teaches that men should be judged and, depending upon their works in this life, have good or evil restored unto them (see Alma 41:3-4). These three gospel cousins are governed by, and each are equally requisite with, the justice of God.
[6] God’s punishment consists of “justice and judgment” (see D&C 82:4).

[7] See also McConkie (1991, p. 251).