Atonement (kipper, כִּפֶּר) cover over, pacify, make propitiation.  Closely related to ransom or the price of life (koffer, כֹּפֶר, Job 33:24-25) Atonement, in Hebrew contains the letter and word kaph or kap, which is the cup, hollow, or palm of the hand. (Isaiah 49:16)

“And he went a little further, and fell on his face, and prayed, saying, O Abba, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou.”  (Compare: Matthew 26:39, Mark 14:36, Luke 22:42 considering ST John 5:19)

The full magnitude of Messiah’s suffering is beyond mortal comprehension. His divine heritage and faculties allowed him to suffer vastly more than humans are capable of suffering. Numerous sons of Israel before him had been tortured and crucified. The Anointed suffered this and greater. As God with us, in olive skin, he suffered the fierce and crushing press of divine retribution. (Luke 22:44) ^[1] The most dreadful of all revelations he endured in the valley, and again on the tree, so that in his deep knowledge he might reconcile and make righteous the penitent and believing. (Isaiah 53:11) His spiritual torment found no mortal comforter; and still most Christians focus more on the agonies of crucifixion than that spiritual ordeal which they cannot comprehend. The human mind, more readily grasps the physical.

Though we are incapable of comprehending the full magnitude of Messiah’s suffering, we may nevertheless begin to understand why he had to endure the torments that he did. The theo-physics of his atonement needn't remain a mystery to those who yearn for understanding. The question, why did the Savior have to suffer and die, divides into two questions. Each of these questions needs to be answered in order to understand how his atonement works:

The first question is; why must there be a punishment attached to sin? In other words, why can’t God simply forgive us when we are truly penitent without anyone having to pay a penalty?

The second question is; how can it be right for one to suffer the punishment that another deserves? Does not Torah teach that “The fathers shall not be put to death for the children, neither the children be put to death for the fathers: every man shall be put to death for his own sin”? (Deuteronomy 24:16)

Ironically, there are many who cannot adequately answer these two questions, and yet are convinced they can tell others how to be saved. Perhaps if people better understood the workings of the Lord’s atonement, some of the controversies over how salvation is obtained, would be resolved.

To answer the first question, we need to understand some things about the universe in which we live. The universe with all its glory and beauty, order and variety, exists because a majority of the entities that make up the universe obey God in the realms in which they operate. (2 Kings 6:15-17)

GOD, the true Elohim, do not hold the universe(s) together by force. (Ezekiel 34:4) Physical force does not exist. Physical force is a useful mathematical figment. The smoothness, or continuity implied in the mathematical definition of force (F = dP/dt, where P = mV; a note for interested mathematicians) is only virtual. On the scale of the very small its nonexistent. Take for example, the macroscopic pressure (force per unit area) exerted by a gas against the walls of a container. This so called “force” results from numerous separate, and discontinuous impingements - exchanges that occur on molecular, atomic and quantum subatomic levels. We may then ask if so called “forces”, such as electromagnetism and gravity; break down into discrete, discontinuous exchanges? Many physicists believe they do. In order for “force” to really be force (as defined), it needs to be perfectly continuous over a continuous interval of time. Here the human idea of “force” fails to be. Yes, the physics of force is useful for modeling the behavior of large-scale influences and aggregates of matter. But it fails to describe the discrete and discontinuous reality of things on nature's more fundamental levels. How then is the universe really held together if not by real forces? The universe is really maintained by choices - choices made within mathematically describable constraints. (LDS Doctrine and Covenants 93:30; 58:26-28)

Conservation equations describe the basic laws governing the behavior of things in our universe. After all mathematical constraints are accounted for, what happens when the system of equations which predict the outcome of an interaction has more than one solution? In other words, what if, for a specific interaction, there is more than one possible outcome? There are instances in nature where this is really the case - where physics cannot make a definite prediction because there is more than one possible outcome. The question then is what decides the outcome? Is the outcome purely random? Does pure chance really exist? Or is the outcome predestined by something hidden and perhaps unknowable? Or does the outcome depend on something sublime like a conscious, free will decision? That wonderful, deciding something which involves yet transcends mathematical description, is here suggested as the basis of what we call consciousness, intelligence, life itself. For lack of a perfect term, and to explain the workings of God’s atonement, let us call this decision-making capacity, intell-agency.

Fundamental “particles” must have some decision-making faculty, however limited. Indeed, the existence of the physical universe cannot be fully accounted for by conservation laws. Chaos and order both conserve. Why is there order? Intell-agencies conserve in ways that form and maintain material structures and the world around us.

Not all intell-agencies possess the same capacity, operate on the same scale, or have the same degrees of freedom. GOD organizes and presides over a hierarchy of decision-making beings and entities. There is therefore a kind of natural, hierarchical animism at work in the physical universe. (Ezekiel 1, Matthew 8:7-10, LDS Doctrine and Covenants 88:11-13) Shepherding intell-agencies are able to influence whole collections of lesser intell-agencies in maintaining assemblies and material / spiritual properties. The structures and relationships that these intell-agencies form are a testament to higher assembly laws (”Torot”, in the Hebrew) in additions to the ubiquitous conservation laws of the universe(s).

GOD is the giver of assembly laws, or ordinances of creation. (Jeremiah 31:35-36) Though many of these laws are eternal in nature, and hence coeternal with GOD, the Eternal Elohim are nevertheless preeminent over the laws of creation. The LORD can if he chooses, ask entities of matter to conserve in different ways, allowing for example, one to walk on water or bodily pass through solid walls. These are not lawless acts, but demonstrate the commitment of decision making entities to follow supernal requests. The laws of conservation can be adhered to with room for freewill and creative expression. When a quantum entity with the ability to disappear from our corporeality chooses to do so, the entity does not cease to be. The entity simply goes somewhere else - to another corporeality. Note to interested mathematicians: The momentum of an objects while “quantum tunneling” in another corporeality may be characterized by a factor that is a solution to (-1)^1/2.

Not everything is obedient to the commands of higher intelligence, at least not to the same degree. (Abraham 3:22-25) While adhering to fundamental laws of conservation, a percentage of intell-agencies may choose not to participate with others of their order, in building, or upholding various organizations and structures. Again, not all outcomes are determined. Some particles may combine while others remain uncombined in the same environment. All the while, material structures undergo transfusions of basic constituents as they interact with the environment. Some material patterns and structures are more permanent than others. As is common to the behavior of all living things, the mathematics that describes the microcosm is statistical, it is not absolutely predestined or determined.

GOD’s supreme and universal intelligence influences all organizations of intell-agencies. GOD is connected to all intell-agencies throughout creation and presides as much through at-one-ment as by seniority. The God of Israel, the King of the universe, is therefore not without body, parts, or passions. The very fundaments of matter are his tabernacle, Adam (mankind) is his tabernacle even temples or extensions of himself; (LDS Doctrine and Covenants 93:35) but not all these tabernacles manifest God’s will, glories and perfections to the same degree.

“Causes” and “effects”, “actions” and opposite “reactions” follow conservation laws. Take away these basic laws, and take away the interacting intell-agencies that choose between allowable outcomes, and our universe would cease to exist. (2 Nephi 2:11-13) But, what about less tangible things? What about justice, honor, and righteousness, are these things less real than material effects and patterns? No. Love, mercy, joy, loyalty, trust etc., exist in relationships (despite our imperfect descriptions of them) because advanced intell-agencies act and relate in ways which define, safeguard and maintain these intangibles.

The agreements that God makes with intell-agencies, or with shepherding intell-agencies (Genesis 9:12, Hosea 2:18-22), make sure that he will be obeyed. There are real consequences to keeping or not keeping spiritual laws and promises. Were it not so, spiritual things such as justice and mercy could not exist. Should God violate his covenants with allied beings, he would lose the power of enforcing his commands through them and chaos would ensue. As it is, there have been powerful beings that have rebelled against GOD, (Isaiah 24:21) but the righteousness and faithfulness of our Father, Jehovah (Eternal) Elohim, ensures that dissidents will always be isolatable, though they will always exist. (Revelation 12:4, 7-8, Isaiah 11:5, 2 Kings 6:15-17)

The assembly laws that guide the behavior of advanced intell-agencies, so that justice may exist, require the establishment of counter actions or punishments incase the assembly laws are violated. (Genesis 9:6) Penalties are necessary for restitution, and to deter the spread of menacing acts in a universe that allows, and is built upon choices. Without the establishment of appropriate penalties, the advanced concept of justice could not be made real. If the Elohim, the Godhead ceased to be just, in order to be “merciful” towards a fallen and culpable species, the rest of the intelligent universe would no longer be able to exercise faith in a just GOD. The hierarchy of intell-agencies would lose fidelity, and creation would be in jeopardy. (Alma 42:22-26)

Our behavior is never so isolated or private that it cannot affect other intell-agencies. All of our choices have consequences. As a species, we are guilty of offenses against seen and unseen intell-agencies. (Genesis 4:10, James 3:2) We deserve to suffer the consequences of our disharmony with the higher universe. Despite all that God loves in us (Psalm 8), pain and death have become our lot. (Ecclesiastes 2:15-17) The potential tragedy of our condition is that even if we could pay the demands of universal justice ourselves, it would not be enough to change our natures, so that we could then dwell with the Elohim. We deserve to be quarantined - removed from the societies of immortal beings.

Now let us address the second question; how can one justly suffer punishment for others?

Look around you, everything that you see, everything that you consider to be one - one this, or one that, is really made up of more than one part. Take a peanut that has not been shelled - crack open the shell. How many peanuts do you now have? Split the peanuts apart. How many friends can you each give a peanut?  Is a peanut one thing or many?

Suppose we were to insist, that because “the LORD is one”, that the number one must be indivisible like a geometric point - an ideal singularity. This belief would limit our number system, making it inadequate for fully describing the world around us. Our extreme monotheism would deny us the advantage of believing in rational numbers like 1/3, 1/4, 1/7, 1/12, etc.

In contrast to this unnatural notion of “oneness”, the unities that we see in creation are composite unities; much like the unity of a fractal, an endlessly divisible organization of similar parts. All things are compounds, or aggregates - pluralities acting as one in some sense. (Ezekiel 37:17, 2 Nephi 2:11) We think of ourselves as one, and it is true, but it is also true that we are many things. If we could explore the microcosm of one person, we would find a vast and interesting universe of seemingly distinct living things. On a small enough scale, the distances between structures might seem astronomical, and yet the totality of this micro-universe is unified and constitutes a person. Likewise the Godhead, the supernal Elohim are one; and the covenant body of Messiah on earth (the Church) is striving to become one. (ST John 17:22-23)

Nature models the unity of GOD. See Romans 1:20. A direct translation of 1 John 5:7-8 from the Greek Textus Receptus reads, “Because three there are who bear witness in heaven, the Father, the Word, and the Holy Ghost; and these three one are. And three there are who bear witness on earth, the spirit, and the water, and the blood; and the three to the one are”. This is the only passage in the New Testament that makes direct reference to the unity of three members of the Godhead. The verse seems to draw a parallel between the unity of GOD and the unity of three distinct things on earth.

There are other passages that address the oneness shared by the Father and the Son. In these passages there is no direct mention of unity with a third member of the Godhead. It is clear from these other passages of scripture, that the oneness of the Father and the Son can be shared with, and emulated by more than three individuals. This oneness is offered to all of Messiah’s disciples. (ST John 17:20-23, 1 Corinthians 10:17, Hebrews 2:11, Revelation 3:21-22; 21:7)

Unity amidst plurality is the unity of GOD described in the scriptures. A direct translation of 1 Corinthians 8:5-6 reads, “For even if indeed there are [those] called gods, whether in heaven or on the earth, as there are gods many and lords many, but to us [there is] one God the Father, of whom [are] all things, and we for him; and one Lord Jesus Christ, by whom [are] all things, and we by him.”

The origin of the only biblical reference to the unity of three members of the Godhead is uncertain. It is very likely a redaction. No mention of the Godhead in 1 John 5:7-8 is found in early New Testament texts. The texts simply state that, “There are three that bear record, the spirit and the water and the blood: and these three are one.” (See United Bible Society 4^th Edition, 4^th Century A.D. Codex Vaticanus, Codex Sinaiticus, and 5th Century Codex Alexandrinus) Personal inspiration beyond the oldest texts of the New Testament, may lead us to relate the unity of things on earth to the unity existing in heaven, but the idea that the unity of GOD extends to only three, is not scriptural. (1 John 5:6, 3 Nephi 11:36)

To better understand how one could justly suffer for others, it is helpful to explore instances in scripture when the converse has been the case, that is, when many have justly suffered because of a few, or because of one. (Numbers 16:22)

Adonai (the Lord, literally my Lords) relates to Israel not only on the level of individual persons, but also as a living covenant body. (Ezra 3:1) By wise counsel and revelation to his prophet Moses, Adonai organized a hierarchy of prophets, priests and leaders to serve and defend the covenant body. There was Moses and those closest to him who upheld his arms. There were leaders and rulers of the twelve tribes. There were the seventy elders who saw God, and the Levitical priests under Aaron. There were the women whom Miriam led, and the General body of Hebrew and adopted families who divided according to their genealogies in the tribes. Israel then was a living creature, bound to God by covenant; with a personal distinction and independence apart from the sea of humanity from which she was created.

As the sickness of one member, can afflict the whole body, so one person can bring an affliction upon the whole family, church, or covenant community. Members of a covenant body are correlated or interconnected in a special way and are in a real sense one. A master physician or judge will try to administer treatment to the offending member, but often other members of the body will be affected. (Numbers 16:30-34, Matthew 5:29-30, see also 2 Samuel 24)

The brain conceives an evil thought and the feet and hands carry out a wicked deed, and when justice is administered, the whole person, even cells, tissues, and members that had no direct involvement in the violation, may suffer. The offending parts of the body cannot always be justly separated from the rest. If the offending members cannot be removed from the rest, then the backside may receive a punishment that the brain and hand committed, and yet we understand that this is just. It is desirable that a punishment should be directed as much as possible towards those members that are most responsible for the offense, but because the body is interconnected, the offending members are seldom easily isolated from others that are more or less innocent. In cases where members are closely correlated and unified, as in the case of a human body, punishment may be transferred from one living member of the body to another, or the treatment may be administered to the body as a whole. The same is true for the punishments and afflictions that have come upon the covenant body of Israel. (1 Chronicles 21:17)

Akhan (Achan) the son of Karmi (Carmi), the son of Zavdi (Zabdi), the son of Zerah (Zerah) of the tribe of Yehudah (Judah), contaminated the body of Yisra'El (Israel) with substance that Adonai commanded should not be taken. As a consequence Israel failed miserably in the initial struggle against the city of Ay (Ai). Many worthy Israelites suffered and died. By revelation Yehoshua (Joshua) found out the cause of this calamity. The offender confessed and was justly removed with others closely associated with him. (Joshua 7)

If one person, or one member, can bring a just punishment upon the whole body, might not one person or one member justly suffer the punishment that the rest of the body deserves? Indeed, the transfer of reward and punishment in the covenant body is reciprocal; because the members are unified by covenant and spirit. (1 Corinthians 12:26) But that lamb who efficaciously suffers for the rest must be very special – more than an ordinary mortal. No ordinary man can sacrifice his own blood to atone for the sins of another. (Deuteronomy 24:16, Alma 34:11-13) The lamb of God must be as the firstborn among the benei ha-Elohim (the sons of GOD, Job 1:6, Zechariah 12:10), without spiritual blemish, having never broken the bones or ties of his fidelity to God. (Psalm 34:20) While unified with fallen flesh and blood, he must still connect with the Holiest of all, to an extent far greater than mortal Moses. This one would lead us back into the covenant land of the Fathers. (Matthew 8:11) To do so, he must be sinless except for assuming the sins of others. Though our sins become his sins in judgment, he must live in perfect compliance to divine Torah, which is not necessarily the same as evolved human tradition and interpretation. (2 Samuel 7:14-15, Isaiah 53:5, 10-12, Matthew 12:1-8, Mark 2:23-28)

The New Testament word that is often translated “atonement” means “reconcile”, “restore”, and implies a bringing together again. (Romans 5:10-11, Luke 15:32) More than a payment for sins is necessary in order to return us to God. Our lives must be changed and made compatible with the Elohim. (Deuteronomy 10:17) The Atoning One, at the head of the covenant body, having God as his head, can offer us this restoring, transforming mikveh (baptism) because he has never broken his personal connection with God by personal sin. (Matthew 3:11-13) His atonement connects with things infinite and eternal, incompatible with sin. Sin limits! It alters and subjugates! It makes us creatures of the moment – at odds with eternal happiness and liberty. We lose personal continuity with our infinite selves when we break with those principles that insure and perpetuate our godlike identity.

Finally, no ordinary mortal could suffer enough to satisfy the worlds of justice, and move an eternity of just intell-agencies with compassion. (Isaiah 43:24-25)

His name is Yehoshua (the Eternal is Salvation), a name that comes from the throne of God. (Philippians 2:9-11) In him we are more than rescued, we become joint heirs, his sons and his daughters through a connecting covenant and rebirth. He became us, even one of us, so that by becoming one with him, the punishments which we deserve can be transferred to him, and the incomprehensible glories, honors, powers, and divinities, which are his, can be ours. (Revelation 3:5-6, 12-13, 21-22)

How powerful is his at-one-ment? How wondrous is his covering grace? Many who profess belief in him are reluctant to believe in the full extent of his power. (Luke 6:40; 12:42-44) His atonement can do more than cover our sins and transgressions.  He has borne our sicknesses and carried our pains as well. (Isaiah 53:4, Hebrew) His atonement can do more than satisfy the demands of justice for the ongoing consequences of our wrongs. He can turn our miserable circumstances into profound joy. His atonement covers the past, the present and the possible futures. His atonement ministers across ocean and space, and covers continents and worlds. His atonement can make us greater than angels. (1 Corinthians 6:3, Revelation 3:21) He can clothe us as he is.  (Isaiah 61:10-11) Dare any believe this much in the power of Yeshua ha-Mashiah (Jesus Christ) - that he would put his name, the name of his Father upon us, and make more abundant one eternal Elohim? (Romans 8:32, 1 Corinthians 8:5-6; 15:49, 2 Corinthians 3:18, Revelation 14:1; 21:7; 22:3-4) His infinite atonement is able to make the many one, without robbing the unity of GOD. (Philippians 1:5-6, ST John 10:30-36, 2 Nephi 9:7; 25:16, Alma 34:10-12)  He can do more than rescue us from death and sin; he can make us as he is. (2 Peter 1:4, 1 John 3:2, 3 Nephi 27:27) 

∞+ ∞ + ∞ = ∞. Likewise 144,000 x ∞ = ∞. What about 2^∞ ? Is this not also ∞ ? Yes, a more abundant infinite! What are we if we become one with the Father and the Son? What are we if we truly become their sons and daughters? A child could answer this question though the answer escapes many of the learned religious. (Isaiah 56:4-5; 63:16; 64:4, ST John 1:16)

His at-one-ment encompasses the redemption and the resurrection. His at-one-ment affects all creatures and to different degrees. The Messiah’s physical death and resurrection insures that all will be resurrected to immortality. (Daniel 12:2-3, 1 Corinthians 15:21-22, 39-42, 51-52, ST John 5:21, 25-29, Acts 24:15) His redemption saves from spiritual death (being estranged from the Father, Luke 15:32), all those who spiritually become one with him by way of his New Covenant. (Isaiah 53:12, Jeremiah 32:31-33, Ezekiel 37:26, Hebrews 7:22; 8:6-7; 9:13-28)  Their resurrection is more glorious and exalted. (Isaiah 26:19, Hosea 13:14, Revelation 20:6, Hebrews 11:35, 1 Thessalonians 4:16, Romans 6:3-5)

We are saved and exalted by becoming one with Salvation, Yeshua. How do we become one with him? First we must believe in him and accept his everlasting covenant. (Galatians 3:26-27, Hebrews 8:6; 12:24; 13:20) His covenant unites us with the covenant body that he gave himself for. (1 Corinthians 12:13, Ephesians 5:25-26) We cannot makeup our own covenant, even with good intentions, and expect this to be acceptable. We must accept his ways even if, like Naaman the Syrian, we do not understand the thing he requires. (2 Kings 5:10-13)

Does believing in the Lord save us? Yes! Faith is an essential element of the Lord’s New Covenant, but the Lord actually does the saving. Without the reality of Messiah’s atonement, our own belief, hope, acknowledgements and works would avail us nothing. (1 Corinthians 15:19) To permanently access the enabling power of his saving atonement, the Lord requires that we accept the terms of his New Covenant in faith.

Good beliefs, if nurtured, bring forth good words and good deeds especially in the embrace of his atoning covenant. (2 Peter 1:19) It is true that as we believe in Yeshua (Jesus), and confess him by covenant, we will be saved (note the future tense) because true belief and confession in the spirit, leads to the fruits of repentance and righteousness that the Lord grows in us. (Romans 6:1-8; 10:6-10, 13) Saving covenant faith manifests itself in works of righteousness by way of a changed heart and an endowed soul. (Ephesians 2:10) Thus saving faith includes or extends to good works, while works alone may not be the result of saving faith. (James 2:17-18)

Some use Paul’s word in Romans 10:6-10, as if ignorant of the fact that Paul was referring to the words of Moses. Deuteronomy 30:11-14 reads, “For this commandment which I command thee this day, is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, Who will go for us to heaven, and bring it to us, that we may hear it and do it? Nor is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, and bring it to us, that we may hear it and do it? But the word is very near thee, in thy mouth, and in thy heart, that thou mayst do it”. (Jerusalem Tenakh)

More than lip service is expected in the New Covenant. (James 1:22, Matthew 21:28-31) Repentance and faithfully doing the will of the Lord are essential to becoming and remaining one with him. (Luke 24:47, 2 Corinthians 7:1, 9-11) It is this unity that allows our sins to be covered by his great sacrifice. Without this atonement our terrible debts cannot be justly covered by his rich account. In fact, the scriptures warn of the possibility that some may utterly break their unifying covenant with the Lord and fall from grace. (1 Corinthians 9:27; 10:12, Galations 5:4, 1 Thessalonians 3:5, Hebrews 6:4-8; 10:26-29; 12:15, 2 Peter 1:5-10, 2:20-22, 1 John 2:18-19)

To the young rich man who asked what he must do to gain eternal life, Yeshua gave a challenge to repent and to follow him. (Matthew 19:16-26) The Savior did not hand out a tract, get the young man to make a confession, and then pronounce him saved. If we truly believe and are therefore doers of the Word, we are assured of more than salvation from sin and death. (Revelation 21:7, Galatians 4:1-3, 6-7)

We know by the revelation of the Holy Spirit that we are one with the Lord as we believe and obey him. (Romans 6:16, 1 Peter 1:2, 14-15, 1 John 2:28-29) The arm manifests that it is truly one with the head by being loyal to the commands of the head. We must repent, believe, enter into the body of his covenant, and faithfully abide in him, in order to receive his life-giving blessings everlastingly. (Revelation 22:14, Romans 11:19-22) We are never forced to remain one with him. That which is in the belly or worn on the back has no assurance of remaining with the body. True and lasting members of Messiah’s family, the “church of the firstborn” (Hebrews 12:23, Colossians 1:18) endure all things while abiding in the Spirit and promise of the Lord. (Hebrews 6:4-8)

Believing in him does not insulate us from regret. If he allows that we ache over our sins, it is not that he is asking us to pay for them. (1 Peter 4:1-2) Often we must hurt in order to truly desire change and to value forgiveness. He lifts the burden of our sin, the full weight of which we will never shoulder if we repent, and gives us wondrous peace when we are truly converted.

If we suffer scorn and abuse from the world, if we are misunderstood and persecuted by those who think they do God a service, this is sacred suffering. This is the suffering that the “body of Christ” (Romans 12:5, 1 Corinthians 10:16, 1 Corinthians 12:12, Ephesians 4:11-13) endures in bearing the name of Salvation and glad tidings to the world. This suffering, if we are called to endure in the least, is a testimony to our deepening unity with him. We shall also rejoice with him at his table. (Romans 8:16-17, Matthew 5:12, 2 Corinthians 1:5-7, 21-22)

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