According to Avraham Gileadi, the concept of God’s “oneness” (3 Nephi 11:27) describes not singleness but unity and can be understood better in light of the ancient Near Eastern suzerain-vassal covenant relationship. Those who are one with God are in the process of ascending the spiritual ladder (see Moses 6:68). By becoming “sons” of God, they are “one” in Christ as he is "one in the Father (D&C 35:2). Their unity expresses itself in a suzerain-vassal type of relationship when both parties to the covenant keep its terms… .
In this covenant progression, there exist several levels on which suzerain-vassal relationships function. The intent of each such relationship is to facilitate humanity’s redemption. Suzerain-vassal relationships establish an environment that enables those on a lower plane to ascend to a higher one and partake of blessings that pertain to it… . Each category or level of progression that divides people is governed by a suzerain-vassal type of relationship. Each category or level of progression, moreover, is marked by blessings commensurate with the law of its covenant.
Gileadi calls this phenomenon of higher and lower relationships a “paradigmatic hierarchy.” In the book of Isaiah, those on a lower plane emulate a key personage on a higher plane and thus become like him. At the same time, the one on a higher plane emulates and becomes like one higher still. Each time a person ascends to a higher plane, he enters a new reality--he is “born” again. All intelligences who don’t stop short are involved in an upward progression until they become like God. The lower become like one higher when they acquire his attributes. The lower acquire his attributes by subjecting their will to his--by exercising loyalty toward the higher. Fulfilling the will of one higher acts as the vehicle for becoming like him. Becoming like him qualifies one as an heir.
The higher serves as a model, or paradigm, to the lower, and the relationship between them is covenantal (see John 15:9-10). The higher exercises a governing and mediatory function toward the lower (see Abraham 3:1-28) and by that means attracts them to himself (see 2 Nephi 26:24). The lower do what they see the higher one do. By so doing they grow in power and are saved from a lower condition. Jesus invites all men to do what they have seen him do (3 Nephi 27:21); but Jesus does what he has seen the Father do (John 5:19). In that way, Jesus is glorified in them (3 Nephi 19:29), as the Father is glorified in him (3 Nephi 9:15; 11:11). In that way, also, they are one with Jesus, as he and the Father are one (John 17:7-23).
This covenantal unity promises the redemption of the lesser party from a lower, or fallen, state. We thus define salvation as deliverance from a lower state, and that lower state as something evil or less than desirable. “Returning to our Father in heaven” (as we would say), in effect, involves ascending through several spiritual levels, each governed by a suzerain-vassal relationship, until one reaches the “celestial kingdom,” the kingdom of God. In order that we might accomplish that exaltation, God ordains helps or helpers in the form of righteous proxies.
Within this system of divine help--within God’s plan for salvation and exaltation of his children--the greater party pays the price that secures the salvation of the lesser. Outside this covenant arrangement, there exists no savior who can save his people. There is but a single God--Jesus Christ, the Savior of all--on whom all depend for their everlasting salvation. Hence, King Benjamin’s parallelistic statement, “There is no other head [suzerain] whereby ye can be made free. There is no other name given whereby salvation cometh” (Mosiah 5:8). [Avraham Gileadi, The Last Days: Types and Shadows from the Bible and the Book of Mormon, pp. 241-243]