Posted on by Abe Austin

Scriptural Analysis- Leviticus 16:29-34

29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 

30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. 

31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 

32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest’s office in his father’s stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 

33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 

34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the Lord commanded Moses.

We have been told the details of this special ritual and here in the final verses it is explained that this is to be yet another yearly holy day for the people. In later passages we will hear it named as the Day of Atonement. This day has more in common with the Feast of Unleavened Bread, than the Feasts of Firstfruits, and Ingathering. Like the former, it was to be a special sabbath, in which no one would do any work, only devote themselves to the observances of that holy day. It was also like the Feast of Unleavened Bread in that it was set upon a specific day and month of the year.

Thus, on the same day each year, the people would consider the special ritual of the priest, and how he was making atonement for them all. As we read in verse 33, it was atonement for the sanctuary, for the tabernacle, for the altar, for the priests, and for all the congregation. All that Israel was and all that they had made was sanctified as one conduit to the Lord. This explains why Aaron would sprinkle the blood upon even the mercy seat. It was also the work of the Israelites, a vessel in the fallen world, and as such it was necessary to periodically recommit it to the Lord.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 16:5, 7-9, 15-19, 25, 27-28

5 And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. 

7 And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation. 

8 And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.

9 And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin offering. 

15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: 

16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 

17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 

18 And he shall go out unto the altar that is before the Lord, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 

19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. 

25 And the fat of the sin offering shall he burn upon the altar. 

27 And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 

28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

Yesterday we heard how Aaron would give a sin offering for himself, and sprinkle its blood upon the mercy seat, making atonement for himself, and now we hear how he would then do the same for the congregration. However, there was a most interesting wrinkle to this particular sacrifice. Instead of bringing one goat for the sin offering, two were presented. One of them was to be slain and used for the sacrifice, the other was to be set free, though banished from the community. Which goat would serve in which function came down to a game of chance, “casting lots,” leaving the outcome in the hands of God.

For the goat that was selected to be the sacrifice, Aaron followed the same procedure for his personal sin offering, killing the goat and using its blood to sprinkle the mercy seat in the most holy place of the tabernacle. We can presume that he had to enter the holy place under the same cover of incense smoke that we heard of for his personal sin offering. After the blood of both sin offerings had been sprinkled around the mercy seat, then he would use more of their blood upon the sacrificial altar.

Then the fat of the sin offerings was burned upon the altar. It does not say that the kidneys were also burned, but likely they were, consistent with the usual procedure for sin offerings. Also consistent with the usual sin offering procedure was that the rest of the animals’ remains were carried out of the camp and burned.

Aaron had now atoned for the sins of himself and all the people, but what about that goat who was to be released into the wild? We will hear about that tomorrow.

Posted on by Abe Austin

Scriptural Analysis- Leviticus 14:4-7

4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:

5 And the priest shall command that one of the birds be killed in an earthen vessel over running water:

6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:

7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.

Right away, we can see that the ritual for a person cleansed of leprosy is very different from the sort of offerings we have seen thus far. This isn’t our standard sin and burnt offering, but something that seems to have far more of a narrative to it. The actions that take place with the birds tell a story of two beings, one that is consigned to death and another that goes free.

Let us look at each step in turn. First, one of the birds is killed, but specifically in an earthen vessel over running water. An earthen vessel would mean something like a clay pot, not a woven basket. This earthen vessel immediately suggests a body. Our theology speaks of us having a spirit that resides within a terrestrial body, a tabernacle of clay in which is the breath of life. So, the bird is the life within that body.

And the body with that life within it is held over running water, such as a stream or a creek. Running water is living water, self-purifying and good for drinking and washing. It is the Spirit of God. This suggests that the life within the mortal body is attuned to the Spirit of God, it has the babbling of the living brook echoing within its clay walls.

If it wasn’t obvious already, this is all a symbol for Christ. Jesus Christ is the good bird who descended from heaven into an earthen vessel, a mortal body, and who there remained attuned to the Spirit of the Father. And just like the bird, Jesus was slain while in this form.

And into the blood of that sacrifice is dipped the second bird, cedar wood, scarlet, and hyssop. Wood, like what the cross was made of. Scarlet cloth, like the robe that the Roman guards dressed Jesus in to mock him. Hyssop, like what carried the vinegar to Jesus’s lips in his last hour.

And what of the second bird? Well, that is us. That is the leper. That is the poor sinner. That is the weak and the broken. We are dipped into the blood of the sacrificial Savior, then released over an open field. It is our spirit redeemed and freed, saved by the blood of Christ’s sacrifice. It is the leper’s body redeemed from its infection and freed from its disease.

Posted on by Abe Austin

Scriptural Analysis- Exodus 29:10-14

10 And thou shalt cause a bullock to be brought before the tabernacle of the congregation: and Aaron and his sons shall put their hands upon the head of the bullock.

11 And thou shalt kill the bullock before the Lord, by the door of the tabernacle of the congregation.

12 And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

13 And thou shalt take all the fat that covereth the inwards, and the caul that is above the liver, and the two kidneys, and the fat that is upon them, and burn them upon the altar.

14 But the flesh of the bullock, and his skin, and his dung, shalt thou burn with fire without the camp: it is a sin offering.

After being properly dressed, washed, and anointed, the priests were further prepared by sacrificial ritual. First came the bullock, which we hear in verse 14 was being offered up as a sin offering. This was for the priests to make atonement for all that they had done wrong. Like the rest of us, each of them had violated the ideal at one point or another. They had pursued self over others, they had betrayed their own consciences, they had entered misalignment with truth.

The symbolism of having the priests place their hands on the head of the bullock is clear. This placing of the hands upon the head is repeated with just about every sacrifice and is a clear representation of the animal being made to stand in place of the person. The people are choosing the animal as their representative, and witness as it receives the punishment in their place. That punishment is death, because “the wages of sin is death.”

It is worth noting, the laying on of hands is also a common practice when a disciple is ordained to a particular responsibility in the church. This makes sense, as once again that person is being selected to stand in for the other people, to make a sacrifice of his time to do the responsibilities in place of all the others.

Let us consider the meaning of what is done to the separate parts of the bullock. First, its blood is placed upon the horns of the altar. Later in the Bible we hear how the guilty would cling to these horns when seeking mercy for their wrongs, so perhaps the blood upon them represented coming to the Lord in desperation and moral anguish, casting yourself upon His mercy.

Then, the fat and the kidneys are burned upon the altars. The significance of giving the fat to the altar should be immediately clear. It was giving one’s passions, one’s indulgence, one’s reserve of energy to the Lord. No longer would the repentant give his indulgence to his carnal appetites, but to His maker.

Then, all of the bad parts: the skin and the dung, and also the very flesh of the beast, were burned without the camp. This means exiling the sin and the self, taking it out of the camp that it doesn’t belong in and destroying it. From this point on the sinner is not to be those parts anymore.

And so, atonement for sin is made. The old man of sin is destroyed, his passion and energy are dedicated to the Lord, and he casts himself upon God’s mercy. This is the same offering that we all spend our entire lives making over and over again.

Posted on by Abe Austin

Scriptural Analysis- Exodus 25:17-21

17 And thou shalt make a mercy seat of pure gold: two cubits and a half shall be the length thereof, and a cubit and a half the breadth thereof.

18 And thou shalt make two cherubims of gold, of beaten work shalt thou make them, in the two ends of the mercy seat.

19 And make one cherub on the one end, and the other cherub on the other end: even of the mercy seat shall ye make the cherubims on the two ends thereof.

20 And the cherubims shall stretch forth their wings on high, covering the mercy seat with their wings, and their faces shall look one to another; toward the mercy seat shall the faces of the cherubims be.

21 And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee.

We heard already of the body, the poles, and the interior of the ark, today we hear about the lid that will go on top of it all. It is to feature two golden statues of cherubs, with wings extended over the whole thing. Traditionally their wingtips are often depicted as having touched, though that requirement is not specifically called for in these verses.

I spent some time trying to research why the lid is being called “the mercy seat,” as it doesn’t seem to be describing a traditional sort of seat at all. From my study I found the following possible explanations (perhaps there are more):

  1. The ark as a whole was meant to be seen as the throne of God. Who knows, perhaps the angle of the cherubim’s wings even formed a seat and a back. Thus, approaching the ark was approaching God’s throne, and it would occur within the tabernacle, whose primary function was to facilitate the forgiveness and realignment of God’s people. Thus this was a throne, and one of mercy, not of punishment.
  2. It does not mean “seat” as something that you sit upon, but as the core or origin of something, like how we say that the government is “the seat of power” in the land. The ark of the covenant was the origin of mercy for God’s people, therefore the “seat of mercy,” or “mercy seat.”
  3. The name “mercy seat” is merely an artistic choice by the translators of the King James Bible, and not necessarily the most fitting for our modern vernacular.
    The original word here, כַּפֹּרֶת (kapporeth), really means “propitiation,” or “atonement,” which is the act of accounting for the sins of the people so that they can be restored to their God. The word has at its root כָּפַר (kaphar) and כֹּפֶר (kopher), which mean “to cover over, pacify,” and “the ransom for a life” respectively. Thus, there is a notion of atoning, covering, and ransoming. Many other translations utilize those words, calling it something like an “atonement cover” (NIV) instead of a “mercy seat.”

I can’t help but note the special pun that exists in the English translation. The top of the ark is functionally a lid, which can also be called a cover, but it is described symbolically as an atonement/ransom, which is to cover the sins of the people. Perhaps this isn’t a pun, but baked into the etymology of the word. I do not know enough to identify whether there is any common root in Hebrew that would apply to both a “lid” and an “atonement,” such as we have in the English word “cover,” but perhaps there is a connection which bled its way into our modern English. Perhaps it is deliberate that the top of the box is both a lid and a sign of atonement, because in both senses it covers.

Posted on by Abe Austin

Turn the Other Cheek

I spoke yesterday about two sides to God’s Justice, one that condemns the wicked and one that exalts the pure in heart. One of the scriptures I quoted was Jesus teaching his followers to “turn the other cheek.” I wanted to explore that sentiment even more, but my comments were becoming large enough that I decided pulled them out into this separate post. To help us get into it, let’s pull up the relevant verses:

Matthew 5:39-40:

39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.

40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also.

Imagine if Christ has said “whosoever shall smite thee on they right cheek, do not strike him back,” or if he had said, “if any man will sue thee at the law, and take away thy coat, just let him have it.” If those were the things that he had said, then this would already be advocating for an unexpected, unnatural behavior, one that is much more mild than we are accustomed to. What Christ would be asking of us in this case would be a sort of passive pacifism, a call to inaction.

But those are not the things that Christ actually said. He took it a step further and said “turn to him the other [cheek] also” and “let him have they cloak also.” This is not passive inaction at all, but active action. We are actually being told to do something. Specifically, something that deliberately causes greater harm to our own self!

I don’t think it wise to assume that Jesus was just exaggerating when he said these things, to suppose that he just really wanted to hammer home the point of non-retaliation. The more I’ve thought about, the more I think he really meant that when someone does you harm you, should actively double up on it!

Christ is not calling for non-retaliation, but rather a sort of reflected retaliation. When one cheek is struck, justice requires that another cheek be struck in return. Christ’s advice does not dissolve that justice, but rather states that we should have that recompense be met upon our own person. He is calling us to take the retribution of justice and absorb within our self! We are taking the punishment for their own crimes, and that terminates the cycle of harm right there.

And this, of course, is the very thing that Christ did for all the world. In his atonement he was unjustly condemned, which to be balanced out would require his persecutors to be justly condemned by God. But Christ accounted for both the initial offense and the recompense in his sacrifice. In submitting himself to his condemnation, Christ took not only the direct pain of what they were doing to him in the moment, but also the pain of what the Father would do to them in return, paying the price for their sins that they might go free. They were both condemned and redeemed in the single act of Jesus’s death.

Christ is the end of the back-and-forth nature of justice. He takes the never-ending cycle of harm and self-closes the loop in his own person. And in his injunction to “turn the other cheek,” he is asking to us to do the same thing in our own small way. We can be the cul-de-sac where the road of affliction turns back on itself and dissolves.

Of course, as with Christ’s atonement, it is still up to the offender to accept the grace that is offered. You have done your part to preserve peace in the world, but the world still has the choice whether to take that peace or not. And if the world rejects that opportunity, then it is doubly condemned for having struck the innocent twice!

Posted on by Abe Austin

Scriptural Analysis- Genesis 32:21-25

21 So went the present over before him: and himself lodged that night in the company. 

22 And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. 

23 And he took them, and sent them over the brook, and sent over that he had. 

24 And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 

25 And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.

The night before Jacob met with his brother he sent all the company over a brook, but he remained behind to wrestle with his feelings in solitude. And what a wrestle it became, going far beyond struggling in prayer, for a physical man appeared and literally strove with Jacob! Honestly, I think it might have done Jacob good to have a sparring partner that he could get out all his frustration and fear with. Fear and trauma do not only lodge themselves in the heart and in the mind, but also in the body, and sometimes physical exertion can be the best therapy for processing those deep emotions.

I also see in this story a clear representation of Jesus atoning for our sins in the Garden of Gethsemane. There, too, he poured his heart out to his father, and also he began to strive in the flesh, bleeding from every pore, and also an angel appeared, though this one was to strengthen him in the struggle. And in both Jacob and Jesus’s case the result was triumph and salvation. In Jacob’s case for himself and his family, in Jesus’s case for all mankind.

Posted on by Abe Austin

Optimism in a Falling World- Summary

I think the studies that do me the most good are the ones that expand my understanding of what it even means to be a follower of Christ. The more I am able to redefine my paradigm to be like his the more I am able to walk in his footsteps. And this study absolutely made me take a long, hard look at what it really means to be a Christian. And along with that realization came another: I’m often not a very good one.
Which might sound like a self-condemning conclusion, but really it is not. Realizing how far one has yet to go is a sign that they are actually upon their way. One must first have a solid foundation in a subject before they can appreciate the full depth of their ignorance.
This isn’t what I expected to find when I began this study. I really wasn’t sure what the answer to my periodic cynicism towards the world would be, but I didn’t think it would be: the problem is in you, so become a better Christian. A sharp, yet loving reproof. An invitation to become more so that I can be more happy.
Here are three fundamental concepts that came up while conducting this study.

Cynicism is a Product of Despair)

Some of us are naturally more optimistic than others. Some see the glass as half full while others view it as half empty. Yet I am convinced that pervasive cynicism is not anyone’s natural state. Each of us begins this life as children, and children as a whole are far more believing and optimistic. They have to learn to see the world more darkly.
At some point each one of us has our brightness broken. To one degree or another each of us was mistreated while still innocent. At the very least, every small child comes astray of someone having a bad day sooner or later. But it isn’t just what others do to us that break us, either. There are also the times we violate our own conscience. Through each of these processes we feel guilty and dirty, our souls are distressed, and we cannot correlate the promise of eternal joy with how wrong we feel inside. In this we come to understand what it truly means to be in hell.
And so long as we cannot see our own way to brighter fields we’re never going to be able to see it for the world either. If forgiveness seems inaccessible for what we have done, if our wrongs are more than we can ever do, then surely it is the same for the world’s even greater evils. In short, it does not seem humanly possible for that which is broken to be made whole once more.
Moroni 10:22- And if ye have no hope ye must needs be in despair; and despair cometh because of iniquity.
Matthew 18:3- And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven.

Believing in Others is a Product of Being Saved)

But of course there is a message of hope for those caught in such dire straits. When I began this study I really hadn’t intended to cap it off with yet another examination of Jesus Christ’s atonement, yet it found its way to the heart of my research even so. Because at the end of the day every worldly problem has its root in those fundamental problems of a fallen world and moral compromises. And those both have their solution in his atoning sacrifice.
If we ever want to have more hope in the world, then we first need to be able to have hope restored in ourselves. And if we want to have hope in ourselves, then we need to stop seeing our happy ending as being dependent on our own actions, and instead let it rely on the actions of one who has already succeeded. Then we start to see our triumph as a sure thing, and our hope becomes unshakeable.
When the reality of these facts truly sinks in for our own selves, then it is easy to see that the same sure triumph is available to all the rest of the world, too. We stop seeing other peoples’ problems as being their responsibility to solve. Just as with us, we know it has already been solved for them if they will just accept it. There no longer remains any question of whether they are now “too bad” or “too far gone” to make their way back. I mean, yes, they absolutely are too far gone to bring themselves back, but now we know that that doesn’t matter. What matters is that they are never too far gone for him to bring back.
1 Corinthians 15:56-57- The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
Matthew 19:25-26- When his disciples heard it, they were exceedingly amazed, saying, Who then can be saved? But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible.

The Salvation of Self Must Come First)

Of course feeling reclaimed from our own guilt and despair isn’t just a one-time thing, either. We will feel the reality of Christ’s redeeming love once initially, be filled with hope for all mankind, but then need to refresh those feelings many times over throughout our lives. In my case the old pessimism comes over me gradually when I am not paying attention. I have thought that I was still in a good place, but then suddenly looked all about me and wondered how I had wandered once more into fields of despair.
I began this study by trying to focus on the despair and not on where I stood. I began by looking at the external and not the internal. But at least I was looking, and over the past couple weeks my focus has gradually shifted back to where it needs to be.
And this leads me to the final point of this study. If I ever look at the world, see naught but wrong, and cannot fathom of any way to correct it, then my first instinct should be to consider what is amiss in myself. I cannot help lift anyone until I first stand on firmer ground, just as Jesus could never have pulled Peter upwards if he had also been floundering in the Sea of Galilee.
Matthew 7:5- Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.
Luke 22:32- But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.

Posted on by Abe Austin

Our Dual Nature- Summary

The notion of a dual nature has long existed in many different cultures and religious beliefs. One side is generally considered to be good, while the other is not. The way that “bad half” is viewed varies greatly, though. Is it something to be ashamed of and to wish we could be rid of? Is it something to give in to by letting go of all our inhibitions? Is there some sort of balance that has to be maintained between the two, neither allowing ourselves to become “too” good or “too” bad?
Alongside of these questions is the one of basic human nature. Evidently we have a good and a bad part, but which represents the real us. Are humans fundamentally good or evil?
I hope this study has been helpful to any seeking answers to these questions. I have been touched in this research to find that God’s opinion of our good-but-flawed selves is one of care, patience, and understanding. He wants us to embrace our best selves, but He also knows it is beyond us to do on our own.

Imperfection is Necessary for the Pursuit of Perfection

The existence of both good and evil is essential, so that we may define ourselves in relation to those two. Each of them presents certain pros and cons. On the one hand we have to exercise patience but will receive eternal joy, on the other we receive instantaneous gratification but will suffer for it afterwards.
Though to the rational mind the correct decision may seem obvious, our mortal shell’s are deeply swayed by the promises of carnal pleasure. This sets the stage for inherent conflict. There is no way to progress down a path of good without being beset by attacks from our own body. There is no way to progress down a path of evil without being panged by the pleadings of our own conscience. We are locked in the most difficult war possible: the war with ourselves. To reach either potential destiny requires overcoming one side of our nature or the other.
2 Nephi 2:11- For it must needs be, that there is an opposition in all things.
Moses 6:55- They taste the bitter, that they may know to prize the good

The Struggle Protects Our Freedom

This natural opposition that exists down each path ensures that each step is made consciously and intentionally. Not a one of us will accidentally fall into our own salvation, not a one of us will be forced into damnation against our will. When we stand at judgment we will be able to appreciate that what we have become was our own decision.
To remove the struggle would be to remove our agency. It would mean our destiny would be the result of either random chance or another’s will being imposed upon us. God’s desire is not for His children to be good, it is for them to choose to be good, for them to want to be good, for them to prioritize being good over all other ways.
Moses 6:66- And it is given unto them to know good from evil; wherefore they are agents unto themselves

Free Will Comes at a Cost

Necessarily our freedom comes with terrible pain. Not a one of us fights against our evil nature except through great effort, and also moments of defeat. By our struggle we are all made intimately familiar with failure, shame, unworthiness, and isolation. The weight on us is heavy, indeed, but we are not the ones taxed most heavily by it.
If we were left to our own devices, we would indeed gain the knowledge we required, we would learn the value of virtue and the foolishness of sin, and we would ultimately decide that happiness was the path we wished to pursue…only to now find that that way was closed to us forever. Having paid the price to understand, that understanding would be futile if not for an atoning sacrifice to make up for the mistakes we made during our learning experience.
Though at times our lot is hard, God has given the greater sacrifice by far: the life of His perfect Son. The atonement of Jesus Christ not only makes succeeding in this earthly trial possible, it even allows us to hold a miraculous peace and joy while in the midst of it.
Psalm 23:4-6- Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.
Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

Posted on by Abe Austin

Justice and Mercy- Summary

I began this study with the thought that justice and mercy might simply be two sides of the same principle. As I worked through the scriptures, though, I’m starting to think I was wrong. Each is distinct from the other, but both work together for our good.
The way I would define them now is that justice is the principle of fairness by which sin is punished and virtue is rewarded. Mercy is the conduit by which the punishment of justice can be diverted to Jesus’s atoning sacrifice, and the blessing of justice can be received by us.
In any case, I’ve certainly gained a deeper appreciation for why both of these principles needs to exist. Without both, God’s plan for us could not be fulfilled.

Laws Provide Blessings When Followed, but Curses When Broken

Commandments are not given to restrict or condemn. They are given to enable our betterment. It is by receiving and following law that we receive blessings. Every blessing comes as the result of adhering to some law of God’s, and our spiritual maturity is developed by bending our will to His.
However a law cannot simply include a principle and a reward for when it is followed. A law must also detail a punishment for when that principle is defied. Once both consequences, one good and one bad, are affixed to the principle, then the demands of justice will swing one way or the other dependent upon our behavior.
Doctrine and Covenants 130:20-21- There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated. And when we obtain any blessing from God, it is by obedience to that law upon which it is predicated.
2 Nephi 2:11- For it must needs be, that there is an opposition in all things. If not so, my firstborn in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad.

All of us Have Fallen Short of God’s Laws

This certainly seems like a straightforward plan to receiving all that is good, and avoiding all that is bad. All one has to do is keep the law perfectly. And it would be a simple path to perfection, if not for the fact that we are born with a tendency to sin. We are imperfect beings, with imperfect minds and bodies, susceptible to coercion, deception, and misunderstanding.
We all have our particular strengths, areas by which Satan always seems to fail in his efforts to sway us. But also have our weaknesses. And Satan does find them, exploit them, and sooner or later each one of us tastes of forbidden fruit and now stand condemned by the law that was supposed to have liberated us.
With all of the human race failing to attain perfection, we would be doomed as a whole to eternal damnation.
Romans 3:23- For all have sinned, and come short of the glory of God
Moses 6:55- And the Lord spake unto Adam, saying: Inasmuch as thy children are conceived in sin, even so when they begin to grow up, sin conceiveth in their hearts, and they taste the bitter

Jesus’s Sacrifice Restores us to the Benefits of Justice Via Mercy

Except there was one man who didn’t break a single one of God’s laws. Jesus of Nazareth was the only human ever to walk a perfect life. I do not know how much of that was due to the extra dose of divinity that ran through his veins, or whether it was simply due to his personal nature. In either case, the fact is he was born a human, was therefore put under the same law of perfection, and he actually managed to fill that measure in its entirety.
While I do not know the reasons why, one requirement for being able to replace one law with another seems to be fulfilling the first. As the only one to manage that particular feat, Jesus was free to take the punishment for all of our failings on himself, supplant the demands of perfection, and grant us mercy instead.
Alma 34:14, 16- And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal.
And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice.