Have I done any good in the world today?
Have I helped anyone in need?
Have I cheered up the sad and made someone feel glad?
If not, I have failed indeed.
LDS Hymns, no. 223
Thursday, February 19, 2026
Defending Brigham Young
Brigham Young and Margaret Peirce Young 1852-1853
Seeing Brigham Young Clearly: Character, Context, and Our Family Heritage
In a recent episode of Cwic Media’s Quick Show, host Greg Matson interviewed Dr. Daniel C. Peterson, a longtime Latter-day Saint scholar and apologist, about the life and character of Brigham Young. The conversation was framed by a growing trend: in recent years, criticism that once centered primarily on Joseph Smith has increasingly shifted toward Brigham Young. Online discussions often portray him as authoritarian, harsh, racially prejudiced, or morally suspect—especially in connection with polygamy, succession after Joseph’s martyrdom, and the priesthood restriction.
Matson and Peterson acknowledge that these issues are frequently discussed in modern spaces, sometimes without historical context. Their discussion attempts to step back from caricature and ask a more basic question: What kind of man was Brigham Young, really? Not simply in isolated quotations, but across the arc of his life, his leadership, and the testimony of those who knew him.
For our family, this conversation carries added meaning. Brigham Young is not just a historical figure; he is part of our heritage. Our Great Aunt Margaret Peirce was one of his wives, and the Gehmlichs are more directly related. When we talk about him with our teenagers and young adults, we are not defending a distant personality—we are reflecting on an ancestor. That makes it important to understand him in full: honestly, carefully, and with both historical awareness and spiritual discernment.
Below are five moments from the interview that illustrate the kind of character Peterson describes—qualities worth considering and, in many ways, worth emulating.
1. A Good and Devoted Man
Early in the interview, Dr. Peterson directly challenges the idea that Brigham Young was an “evil man” whom God simply used for practical purposes. Instead, he states plainly:
“This was a good man… he was a sincere man. A man who was devoted to doing the will of God.” (~3:19–4:05)
This description emphasizes intention and spiritual orientation. Whatever complexities surrounded the frontier era, Brigham’s guiding motive was to do what he believed the Lord required. For young people navigating their own decisions, that devotion to divine will is a defining anchor.
2. Loyalty in Life and in Death
Peterson repeatedly underscores what he sees as Brigham Young’s most defining trait—absolute loyalty to Joseph Smith and to the program Joseph established.
“[He was] absolutely loyal to Joseph in life and in death.” (~4:12–4:19)
This was not casual admiration. It was covenant loyalty. After Joseph’s martyrdom, Brigham’s primary concern was to carry forward what he believed Joseph had restored—temples, gathering, priesthood authority, and westward migration. This models faithfulness that endures beyond convenience or public approval.
3. Kindness and Gentleness Behind the Public Persona
The public sermons preserved in the Journal of Discourses can sometimes sound stern or forceful. But Peterson cites historian LaJean Carruth, who worked directly from original shorthand transcripts, and shares her conclusion:
“What I see is a kind man, a gentle man, a sincere man, not… the kind of monster that some people have conjured up.” (~4:36–4:50)
This reminds us that tone in public discourse does not always reflect private character. Those who knew him closely often described pastoral concern, personal attentiveness, and sincere faith. His friends called him Brother Brigham. For our family, this matters. It invites us to look beyond headlines and ask: What did those nearest to him see?
4. Defending Human Dignity
In discussing race and 19th-century attitudes, Peterson shares a story of Brigham correcting mistreatment of a Black man. Brigham’s rebuke centered on divine identity:
“He is a son of God… he should be treated with dignity.” (~23:41–23:48)
While acknowledging that Brigham shared some racial assumptions common to his era, this moment shows moral conviction in practice. He affirmed inherent worth and corrected dehumanizing behavior. This principle—defending dignity because of divine identity—is timeless.
5. Humility Under Correction
Perhaps the most striking character moment comes from an incident in which Joseph Smith rebuked Brigham Young. Observers wondered how a strong-willed leader would react. Instead of resisting, Brigham responded:
“Joseph, what would you have me do?” (~30:46–30:48)
That question reflects humility, teachability, and trust. It shows strength paired with submission to prophetic direction. This example teaches that confidence and humility are not opposites—they are companions in discipleship.
A Legacy Worth Understanding
Dr. Peterson closes the interview by reiterating that Brigham Young was, in his view, not merely a capable administrator but “a good man” chosen for a specific historical moment. Whether one focuses on his leadership during the westward migration, his organizational ability, or his pastoral side, the portrait that emerges from careful study is far more complex—and far more human—than modern caricatures suggest.
As a family, we do not need to deny history’s complexities. But neither should we accept oversimplified narratives. Brigham Young was part of the unfolding Restoration—and part of our own lineage. Understanding his character with context and balance allows us not only to defend him fairly but also to draw from the virtues that shaped his life: devotion, loyalty, courage, humility, and a belief in the divine worth of others.
Notes: This picture is one of the only known historic photographs showing Brigham Young with Margaret Peirce (Young)—taken around 1852–1853 and attributed to the daguerreotype work of Marsena Cannon. According to published research, this image is one of the very few that shows Brigham Young posed with an identified wife rather than a group portrait.
Reference:
Matsen, G. (Host). (2026, February 5). Brigham Young was NOT the villain you’ve been told (feat. Daniel Peterson) [Audio podcast episode]. In Cwic Media—LDS Podcast / Latter-day Saints. Cwic Media. https://youtu.be/l7AlPFuK_cw?si=lTc6pQYXFdJ0_C48
ABRAHAM: “TO BE A GREATER FOLLOWER OF RIGHTEOUSNESS”
Genesis 12–17; Abraham 1–2
Primary source: Come, Follow Me: Feb 16–22
20260216 Come Follow Me Abraham
STUDENT LEARNING OUTCOMES
By the end of this lesson, students will be able to:
1.Explain the Abrahamic covenant (land, posterity, priesthood, blessing all nations) and apply it personally.
2.Identify key differences and additions between Abraham 1–2 and Genesis 12–17.
3.Describe Abraham’s desires and how righteous desire shapes covenant identity.
4.Discuss complex issues (facsimiles, plural marriage, circumcision) with doctrinal grounding and charity.
5.Articulate how they participate in the Abrahamic covenant today.
Introduction to the Lesson
ABRAHAM: “To Be a Greater Follower of Righteousness” Genesis 12–17; Abraham 1–2 Primary Source: Come, Follow Me: February 16–22
20260216 Come Follow Me Abraham
Abraham stands at the center of covenant history. Jews, Christians, and Muslims all look to him as a foundational patriarch. In Latter-day Saint theology, however, Abraham is more than an ancient ancestor—he is the prototype of covenant discipleship. His life teaches us not only what God promises, but how God shapes a willing heart.
The scriptural record presents Abraham at a decisive turning point. In the Old Testament, he is called by God to leave his homeland and trust in divine promises (Genesis 12). In the Pearl of Great Price, we are given deeper insight into his inner life. Before he was commanded, Abraham declared his intent:
“I sought for the blessings of the fathers… desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness” (Abraham 1:2).
This statement reframes the entire narrative. Abraham was not merely chosen—he was seeking. His covenant story begins not with geography but with desire.
As we study Genesis 12–17 and Abraham 1–2 together, we see two complementary portraits:
Genesis emphasizes obedience, promises, and covenant structure.
Abraham reveals motivation, priesthood aspiration, and divine deliverance.
Together, these chapters teach that covenant identity is not inherited automatically—it is embraced intentionally.
This lesson invites us to consider three guiding questions:
What does it mean to be Abraham’s “seed” today?
How does righteous desire shape covenant blessings?
How do ancient promises apply personally to us?
Abraham’s life assures us that background does not determine destiny. Though he came from an idolatrous household and faced profound uncertainty, his future was defined by covenant trust. His story becomes our story whenever we choose, as he did, to seek righteousness and enter into sacred promises with God.
Today we will explore Abraham not only as a historical patriarch but as a model disciple—one who teaches us how to live in covenant relationship with God and how to “be a blessing” to all the families of the earth.
STRUCTURED TIMELINE (50 MINUTES)
PART I — TEACHING (25 Minutes)
1. Abraham’s Righteous Desire (8 min)
Key Text: Abraham 1:2
“I sought for the blessings of the fathers… desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness.”
Context (Abraham 1):
•Idolatrous family background.
•Attempted sacrifice (unique to Pearl of Great Price).
•Divine deliverance.
Contrast with Genesis 12:
Genesis begins with:
“Now the Lord had said unto Abram, Get thee out of thy country…” (Gen. 12:1)
Genesis shows obedience; Abraham shows desire before command.
Teaching Point: Covenant life begins with inner desire before outward command (see also Hebrews 11:8–13).
2. The Covenant Framework (10 min)
Core Covenant Texts:
•Genesis 12:1–3
•Genesis 15:5–6
•Genesis 17:1–8
•Abraham 2:9–11
Genesis 12:2–3
“I will make of thee a great nation… and in thee shall all families of the earth be blessed.”
Abraham 2:10–11 (Unique Restoration Expansion)
“As many as receive this Gospel shall be called after thy name… and shall rise up and bless thee.”
Major Promises:
1.Land
2.Posterity
3.Priesthood
4.Universal blessing
Joseph Smith taught:
“All who receive the priesthood receive this oath and covenant.” (D&C 84)
Key Insight: Genesis focuses on nationhood; Abraham emphasizes priesthood and temple covenant continuity.
3. Melchizedek and Priesthood (4 min)
Genesis 14 introduces Melchizedek briefly.
Joseph Smith Translation expands his role (JST Gen. 14).
Theory: Melchizedek = Shem?
•Some Jewish and Latter-day Saint scholars propose this identification.
•Chronologically possible.
•Not doctrinally defined by the Church.
Joseph Smith called Melchizedek:
“A man of faith… who wrought righteousness.”
Purpose: Priesthood authority precedes Sinai and confirms Abraham’s covenant.
4. Complex Topics (3 min overview, detailed notes below)
•Facsimiles in the Book of Abraham
•Plural marriage (Hagar)
•Circumcision as covenant sign
Transition to discussion.
PART II — GUIDED DISCUSSION (25 Minutes)
A. Covenant Identity (8 min)
1.What does it mean today to be “Abraham’s seed”?
2.How does baptism connect you to Abraham? (Abraham 2:10–11)
3.How do we “be a blessing” (Gen. 12:2)?
B. Righteous Desire (5 min)
•What desires shape your covenant path?
•How does Abraham’s example help those from difficult family backgrounds?
C. Wrestling with Hard Texts (7 min)
Invite respectful discussion:
•Why might God use physical signs (circumcision)?
•How do we reconcile plural marriage historically and doctrinally?
•How should we approach scholarly debates about the facsimiles?
Model faithful inquiry: truth-seeking + humility.
D. Personal Application (5 min)
Complete sentence:
“Because of Abraham’s covenant, I will ______.”
Invite brief testimony.
COMPARATIVE ANALYSIS
Abraham 1–2 vs. Genesis 12–17
CHAPTER SUMMARIES
Abraham 1: Idolatry, attempted sacrifice, divine deliverance, priesthood desire.
Abraham 2: Migration, covenant promises expanded, global gospel adoption.
Genesis 12: Call to leave homeland; promise of blessing.
Genesis 13: Land promises reaffirmed.
Genesis 15: Covenant ceremony; stars as posterity.
Genesis 16: Hagar and Ishmael.
Genesis 17: Name changes; circumcision; covenant sign.
THREE COMPLEX TOPICS (TEACHER NOTES)
1. The Facsimiles
•Based on Egyptian papyri owned by Joseph Smith.
•Explanations do not fully align with modern Egyptology.
•Some parallels exist (cosmology imagery).
•Possible repurposing of Egyptian imagery in Jewish traditions.
•Faith model: revelation through ancient material.
Emphasize: The text’s doctrinal truths stand independently of Egyptological debates.
2. Abraham’s Plural Wives
Genesis 16 describes Sarah giving Hagar to Abraham.
Doctrine:
•Monogamy is God’s standing law.
•Plural marriage has occurred by divine command in specific times.
•Purpose cited in Jacob 2:30: “raise up seed.”
Historical note:
•Commanded in Abraham’s time.
•Commanded temporarily in early Restoration.
•Discontinued by revelation in 1890.
Approach carefully—acknowledge emotional and cultural sensitivities.
3. Circumcision
Genesis 17:
“This is my covenant… every man child among you shall be circumcised.”
Symbolism:
•Physical reminder of belonging.
•Separation from surrounding culture.
•Mark of covenant identity.
New Testament shift:
•Covenant sign becomes spiritual rebirth (baptism). Circumcision is no longer required.
SCHOLARLY & PROPHETIC INSIGHTS
•Joseph Smith emphasized Abraham’s priesthood authority.
•D&C 132: Abraham received promises of eternal posterity.
•President Russell M. Nelson: Covenant identity defines destiny.
•Melchizedek-Shem theory: plausible but not doctrinal.
CENTRAL DOCTRINAL THREAD
Abraham is not merely ancestor—he is covenant prototype.
We are not studying ancient history.
We are studying our covenant origin story.
ONE-PAGE STUDENT HANDOUT (PRINTABLE - COPY AND PASTE)
ABRAHAM: COVENANT PEOPLE
Key Scriptures
•Abraham 1:2
•Genesis 12:1–3
•Genesis 15:5–6
•Genesis 17:1–8
•Abraham 2:10–11
The Abrahamic Covenant Includes:
• Land
• Posterity
• Priesthood
• Blessing all nations
Unique Restoration Insights
• Abraham sought priesthood before being called
• Attempted sacrifice (Abraham 1)
• Gospel adoption language (Abraham 2:10–11)
Important Themes
Righteous Desire
“I sought… to be a greater follower of righteousness.”
Covenant Identity
You are Abraham’s seed through baptism.
Be a Blessing
Covenant is outward-facing.
Complex Topics (Briefly)
Facsimiles: Ancient Egyptian images; revelatory explanations; ongoing scholarship.
Plural Marriage: Commanded exception in some eras; not standing law.
Circumcision: Physical covenant sign; replaced by baptism.
Discussion Questions
1.What desire defines your spiritual life?
2.How do you personally bless others because of your covenant?
3.What does it mean to be Abraham’s seed today?
4.How does covenant identity change how you see yourself?
The creation of "The Family: A Proclamation to the World" was a process of deliberate preparation and collective revelation that spanned nearly two years.
The Catalyst: UN Conferences and April 1994
The momentum began in early 1994. Elder Boyd K. Packer and other members of the Twelve were deeply concerned by trends at international United Nations conferences, specifically those in Cairo and Beijing. They observed a concerted effort by various groups to redefine the family and remove traditional marriage from the global dialogue.
In the April 1994 General Conference, Elder Packer gave a seminal talk titled "The Father and the Family." He laid the doctrinal groundwork, emphasizing that "the ultimate purpose of the adversary... is to disrupt, disturb, and destroy the home and the family." Shortly after this, Elder Packer famously urged his Brethren, "We had better proclaim our position. We must declare ourselves!"
The Drafting Committee
Following Elder Packer’s prompting in the fall of 1994, the First Presidency assigned a committee from the Quorum of the Twelve Apostles to draft a formal declaration. The committee consisted of:
Elder James E. Faust (who was then a member of the Twelve)
Elder Russell M. Nelson
Elder Neal A. Maxwell
For nearly a year, these Apostles worked through numerous drafts. They prayerfully considered not only the doctrine but the specific language, seeking the Lord’s guidance on "what [they] should say and how [they] should say it." Every word was scrutinized by the entire Quorum of the Twelve and the First Presidency to ensure it represented a unified, revelatory voice.
The writing of the Family Proclamation was not a simple drafting of a policy; it was described by those involved as an arduous, prayerful, and deeply revelatory process. The committee—Elders James E. Faust, Russell M. Nelson, and Neal A. Maxwell—did not just write; they "wrestled" with the text.
The Spirit of Inquiry and Rewriting
The committee worked for nearly a year, from the fall of 1994 through the summer of 1995. Their experience was characterized by three distinct phases of inspiration:
The Weight of Responsibility: President Dallin H. Oaks later recalled that the committee felt a heavy burden because they weren't just writing for the present; they were writing a document intended to stand the test of time. They prayerfully turned to the Lord to know not just the doctrines to include, but the vocabulary to use.
The Iterative Process: The drafting was not a linear path. They went through numerous rewrites, often agonizing over single words. Every draft was circulated among the Quorum of the Twelve. Each member of the Quorum provided suggestions, and the committee would then take those critiques back into a state of prayerful revision.
Achieving Unanimity: The process was designed to ensure that the document was not the product of one man's opinion. Elder M. Russell Ballard noted that every word was scrutinized until there was total unanimity among all fifteen men (the First Presidency and the Twelve). They sought the "mind and will of the Lord" until the language felt "settled" in their souls.
"What" and "How"
A key part of their inspiration was the distinction between the message and the method. President Oaks explained that the committee felt prompted to ask:
What should we say? (The core doctrines of gender, marriage, and parentage.)
How should we say it? (Using language that was clear, firm, and yet inviting to all "responsible citizens.")
A Document of Revelation
Elder Boyd K. Packer later provided the most definitive description of the committee’s spiritual success. He stated that the resulting Proclamation "qualifies according to the definition as a revelation." Despite the many pens involved and the dozens of drafts discarded, the final text was viewed by the committee not as their own creative work, but as a "revelatory document" that the Lord had helped them uncover.
By the time President Hinckley read it in September 1995, the committee felt that the "slow stain of the world" (as mentioned in the text) had been clearly identified and countered by truths that had been refined in the "crucible" of their collective council.
The Decision of the First Presidency
By the summer of 1995, the text was finalized. President Howard W. Hunter had passed away in March, and the responsibility now lay with President Gordon B. Hinckley. The First Presidency—Presidents Hinckley, Thomas S. Monson, and James E. Faust—accepted the document as an official proclamation. The question then became one of timing: when and where should this "warning and forewarning" be delivered to the world?
The Meeting with the Relief Society Presidency
A few days before the General Relief Society Meeting in September 1995, President Hinckley and his counselors met with the Relief Society General Presidency (led by President Elaine L. Jack).
The sisters had been independently focusing their upcoming meeting on the theme of "Family." When President Hinckley sat down with them, he referred to the newly finished (but still private) Proclamation. He realized that the General Relief Society Meeting—a global gathering of the women of the Church—was the perfect, divinely appointed setting to introduce a document centered on the sanctity of the home and the nurturing roles of parents.
The Announcement
On September 23, 1995, President Hinckley stood at the pulpit during the Relief Society meeting and read the Proclamation in its entirety for the first time. He introduced it by noting that with "so much of sophistry that is passed off as truth," the Brethren felt the need to reiterate the standards, doctrines, and practices relative to the family.
Boyd K. Packer
It is not possible to measure the total impact of the Proclamation of the Family. It is taught in meetinghouses and families across the church and the world. One measure is the number of talks by Apostles and members of the First Presidency. Since the announcement, 117 talks (about 10%) have mentioned the Proclamation.
Top Speakers by Number of Talks Referencing the Proclamation
These individuals have the highest total count of talks that reference the document:
Dallin H. Oaks: 15 talks
Russell M. Nelson: 10 talks
M. Russell Ballard: 10 talks
Quentin L. Cook: 9 talks
Neil L. Andersen: 9 talks
Boyd K. Packer: 8 talks
Dallin H. Oaks leads in the sheer volume of citations, having referenced it in 15 different addresses. Neil L. Andersen and Quentin L. Cook are the most consistent, with nearly 1 in every 4 of their talks containing a reference to the Proclamation.
In his October 2025 General Conference address, Elder Ronald A. Rasband commemorates the 30th anniversary of "The Family: A Proclamation to the World." He reminds us that this document is not merely a policy statement or a cultural reflection but a revelatory text with a divine origin. By treating these words with reverence, we can find a steadying influence in a world that often seeks to redefine the fundamental unit of society.
The Process of Revelation: From Council to Conference
The creation of the Family Proclamation was a meticulous and prayerful process involving the highest councils of the Church:
Inspiration: In 1994, the Quorum of the Twelve Apostles observed a shifting global landscape regarding marriage and gender. They felt a divine urgency to summarize the Church’s position.
Preparation: The Apostles, acting as seers, prayerfully drafted the document, seeking the Lord’s guidance on "what [they] should say and how [they] should say it."
The Approval: The draft was presented to the First Presidency (Presidents Hunter, Hinckley, and Monson) for their consideration.
The Timing: After President Howard W. Hunter’s passing, the document came to President Gordon B. Hinckley. In September 1995, during a meeting with the Relief Society General Presidency, President Hinckley felt prompted that the upcoming General Relief Society Meeting was the right setting.
The Publication: On September 23, 1995, President Hinckley introduced the proclamation to the women of the Church as a warning and forewarning against the "sophistry that is passed off as truth."
Key Principles and Divine Doctrines
Elder Rasband highlights several core truths found within the text:
Divine Identity: "Each of us is ... a beloved spirit son or daughter of heavenly parents … [with] a divine nature and destiny."
The Foundation of Happiness: "Happiness in family life is most likely to be achieved when founded upon the teachings of … Jesus Christ."
Equal Partnership: "Fathers and mothers are obligated to help one another as equal partners." Elder Rasband emphasizes that "equal" is a word that matters, noting that "preside" does not mean dominate, and "nurture" does not mean a secondary role.
Application for Families Today
The proclamation serves as a compass for modern challenges. Elder Rasband acknowledges that many individuals may feel their personal circumstances do not mirror the "ideal" described in the document. He offers comfort by stating:
Universality: Regardless of your current family structure—whether you are single, a grandparent, or part of a family that "doesn't look like that"—you are a vital part of Heavenly Father's family.
The Path to Peace: Applying Christlike principles improves any life. As President Hinckley famously advised, we simply need to "do the very best [we] can."
Refuge: In times of gender confusion and shifting values, the proclamation provides clarity and stability, helping us maintain our "eyes single to the glory of God."
Questions to Ponder
How does understanding the "divine origin" of the proclamation change the way I study its words?
Which of the nine principles for happiness (faith, prayer, work, etc.) does my family need to focus on most this week?
How can I better support the "equal partnership" in my marriage or help others understand this divine pattern?
In what ways can I turn to the Savior when I feel like my family situation "doesn't fit" the traditional mold?
This lesson focuses on the ministry of Enoch, the nature of God’s love, and the establishment of Zion. It is designed to help students see God not as a distant observer, but as a Father who is deeply involved in our lives.
I. The Story of Enoch: A Summary
Enoch began his ministry as a man who felt "slow of speech" and unworthy (Moses 6:31). However, through faith, he became a powerful prophet. In Moses 7, we see the culmination of his work. He led the people of God against their enemies, and his faith was so great that "he spake the word of the Lord, and the earth trembled, and the mountains fled" (Moses 7:13).
His greatest achievement was not military, but spiritual: he founded the City of Holiness, called Zion, which was eventually taken up into heaven because the people lived in perfect righteousness.
II. The Weeping God (Moses 7:28–40)
One of the most profound moments in scripture occurs when Enoch sees the God of Heaven weep.
The Surprise: Enoch was astonished. He asked, "How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity?" (v. 29).
The Reason: God wept because of the wickedness of His children. He explained that He gave them agency and the commandment to love one another, yet they were "without affection" and hated their own blood (v. 32–33).
The Lesson: This teaches us that God is not a stoic, unfeeling being. He is moved by our choices and feels "bitterness" when we suffer or reject His love.
III. Key Prophecies: Ancient and Modern
Enoch’s vision spanned the history of the world. He prophesied:
The Coming of the Son of Man: Enoch saw the sacrifice of Jesus Christ, the "Lamb slain from the foundation of the world" (v. 47). This title reminds us that the Atonement was central to God's plan before the earth was even formed.
The Restoration and the Book of Mormon: God promised that in the last days, "righteousness will I send down out of heaven; and truth will I send forth out of the earth" (v. 62). This refers to the ministry of angels and the coming forth of the Book of Mormon to gather the elect.
The Second Coming: Enoch saw the earth "rest" when Christ returns in the latter days (v. 64–65).
Application: These prophecies apply to us today because we are living in the era of the "gathering." Just as Enoch prepared a people for Zion, we are tasked with preparing the world for the Savior’s return by sharing the "truth sent forth out of the earth."
IV. Jesus Christ: The King of Zion (Moses 7:53)
In verse 53, the Lord declares, "I am Messiah, the King of Zion, the Rock of Heaven."
The Gate: To "come in at the gate" means to enter the covenant path through baptism.
Climbing up by Him: This suggests that salvation is an upward journey. We do not reach the "Rock of Heaven" on our own strength; we use His Atonement as the means to ascend.
King of Kings: Having Christ as our King means we submit our will to His, seeking His laws above the laws of the world.
V. Building Zion in Our Day
The scriptures define Zion as a people who are "of one heart and one mind, and dwelt in righteousness; and there was no poor among them" (Moses 7:18).
Principle
How to Build It Today
One Heart
Developing empathy and genuine love for our neighbors.
One Mind
Seeking unity in the gospel and following the living prophets.
Righteousness
Prioritizing personal holiness and temple covenants.
No Poor Among Them
Engaging in welfare, fast offerings, and looking after the marginalized.
VI. Clarifying the "Seed of Cain"
The text mentions that the "seed of Cain were black" (Moses 7:22). Within the context of Moses 7, this is described as a result of their own withdrawal from God. In verse 8, it notes they lived in a land of "darkness."
Important Perspective: As modern prophets have taught, God "denieth none that come unto him, black and white, bond and free, male and female" (2 Nephi 26:33). The "darkness" or "blackness" mentioned in ancient texts is often a symbolic representation of a spiritual state—being separated from the light of the Spirit—rather than a commentary on race as we define it today.
VII. Discussion Questions
How does knowing that God weeps for us change how you pray to Him?
What "bitterness" in the world today makes you feel like Enoch (v. 44), and how does the promise of the Second Coming give you hope?
What is one specific way our family/class can become more "of one heart" this week?
To help you teach this lesson more effectively, here is a supplemental Teaching Activity Guide focused on the key themes of Moses 7.
🎨 Object Lesson: "One Heart and One Mind"
Goal: To demonstrate the power of unity in building Zion.
The Material: A large bundle of individual toothpicks or small sticks.
The Demonstration: Hand a student a single toothpick and ask them to break it. It breaks easily. Then, take 20 toothpicks and wrap them tightly together with a rubber band. Ask the student to try and break the bundle.
The Lesson: When the people of Enoch were "of one heart," they became unbreakable. Zion isn't just about being good individuals; it’s about the strength that comes from being bound together by covenants and love (Moses 7:18).
📖 Deep Dive: The Vision of the Last Days
Enoch was shown our day to give us hope. You can use this table to help students visualize the "Gathering" process described in Moses 7:62.
The Prophecy
The Fulfillment Today
"Righteousness will I send down out of heaven"
The restoration of the Priesthood and the keys brought by heavenly messengers.
"Truth will I send forth out of the earth"
The coming forth of the Book of Mormon (literally "out of the dust").
"To sweep the earth as with a flood"
The global reach of missionary work and digital sharing of the Gospel.
"Gather out mine elect"
The building of Temples and Stakes of Zion across the world.
💭 Personal Reflection Activity: "The Weeping God"
Read Moses 7:37 together: "But behold, these... shall suffer; wherefore should not the heavens weep, seeing these shall suffer?"
Ask the class:
How does it feel to know that God doesn't just "observe" your trials, but He actually feels them with you?
Enoch's heart "stretched wide as eternity" (v. 41) when he saw things from God's perspective. How can we make our hearts "stretch" to be more compassionate toward people in our community who are suffering?
🎵 Hymn Integration
To close the lesson, consider singing or listening to "Come, O Thou King of Kings" (Hymns, no. 59).
Watch for these lyrics:
"The Zion of the Lord shall flourish and spread abroad..."
Ask the students to identify which phrases in the hymn correlate with the promises God made to Enoch about the Second Coming and the eventual meeting of the "earthly Zion" and the "heavenly Zion" (Moses 7:63–64).
Handout: Zion, Enoch, and the Heart of God
1. The Prophet Enoch: From Weak to Strong
The Man: He felt "slow of speech" and feared people hated him (Moses 6:31).
The Miracle: Because he walked with God, he moved mountains and turned rivers.
The Goal: He didn't just save individuals; he built a community so righteous that God took the whole city to heaven.
2. What is Zion? (Moses 7:18)
Zion is not just a place; it is a way of living. It is built on three pillars:
Unity: One Heart and One Mind.
Purity: Dwelling in Righteousness.
Equality: No poor among them.
3. The Nature of God (The "Great Surprise")
When Enoch saw the God of Heaven weeping (Moses 7:28), he learned:
God is not distant: He is deeply affected by our choices.
The "Why": He weeps because we are "without affection" toward one another.
The Comfort: Because He weeps with us, He knows perfectly how to comfort us.
4. Prophecies of Our Day (Moses 7:62)
God promised Enoch that in the last days:
From Heaven: Righteousness (Angels/Authority) would come down.
From Earth: Truth (The Book of Mormon) would come up.
The Result: These two forces would "sweep the earth as with a flood" to gather God's family before the Second Coming.
Reflection Question
"I am Messiah, the King of Zion, the Rock of Heaven." (v. 53)
If Jesus is the "King" of your life today, what is one thing you would do differently this week to show Him your loyalty?
Teacher’s Tip: The "Two Zions" Meeting
Explain the beautiful promise in Moses 7:63: When we build Zion on earth, the Zion from heaven (Enoch’s city) will come down to meet us. God says, "We will fall upon their necks, and they shall fall upon our necks, and we will kiss each other." It is a prophecy of a grand, loving family reunion.
Here are five Scripture Mastery Cards designed for your class. You can print these out (or copy them onto cardstock) to help students keep the core doctrines of Moses 7 in their hearts and minds throughout the week.
Card 1: The Definition of Zion
Scripture: Moses 7:18
"And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them."
Key Principle: Building Zion starts with how we treat the person sitting next to us.
Challenge: Find one way to create "unity" in your family or circle of friends today.
Card 2: The Compassion of God
Scripture: Moses 7:28
"And it came to pass that the God of heaven looked upon the residue of the people, and he wept."
Key Principle: God is not a distant observer; He is a loving Father who feels our joys and our sorrows.
Challenge: When you see someone hurting, remember that God feels for them, and pray for a way to help.
Card 3: The Rock of Heaven
Scripture: Moses 7:53
"I am Messiah, the King of Zion, the Rock of Heaven, which is broad as eternity; whoso cometh in at the gate and climbeth up by me shall never fall."
Key Principle: Jesus Christ is the only sure foundation. We "climb" toward heaven by relying on His strength, not just our own.
Challenge: Identify one "step" you can take this week to "climb" closer to the Savior.
Card 4: Truth from the Earth
Scripture: Moses 7:62
"And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten."
Key Principle: This is a prophecy of the Book of Mormon coming out of the ground to help gather the elect in the last days.
Challenge: Share a truth from the Book of Mormon with someone this week to help "sweep the earth" with light.
Card 5: The Grand Reunion
Scripture: Moses 7:63
"Then shalt thou and all thy city meet them there, and we will receive them into our bosom... and we will kiss each other."
Key Principle: The goal of the Gospel is a joyful reunion. God is preparing us for the day when the Zion we build meets the Zion of Enoch.
Challenge: Think of someone you look forward to seeing in heaven. How can you live today to honor that relationship?
🎓 Teacher’s Notes: The JST and the "Book of Enoch"
1. Restoring What Was Lost
The Bible (Genesis 5) gives only a few verses about Enoch, mentioning that he "walked with God" and "was not; for God took him."
The JST Connection: In 1830, while Joseph Smith was inspired to translate the Bible, he received a massive revelation that expanded those few verses into the nearly 120 verses we now have in Moses 6 and 7.
The Takeaway: Without the JST, we wouldn't know about the City of Zion, God’s weeping, or Enoch’s vision of the Second Coming. This is a prime example of the "plain and precious things" being restored.
2. The Covenant with Noah (Moses 7:49–52)
In the traditional Bible, the covenant with Noah is often seen as just the promise to never flood the earth again.
The JST Insight: Moses 7 shows that this covenant actually started with Enoch. God swore to Enoch that He would stay the floods and call upon the children of Noah.
The "Bow" Symbolism: The JST clarifies that the rainbow is a sign of the eternal covenant, specifically that Zion will return and the Lord will dwell there again (v. 62–63).
3. The "Lamb Slain from the Foundation of the World" (Moses 7:47)
This phrase is found in the New Testament (Revelation 13:8), but the JST places it firmly in the Old Testament era.
Why it matters: It proves that the Gospel of Jesus Christ was taught from the very beginning. Enoch and his people weren't just living "good lives"—they were Christians who built their city on the Atonement of Messiah.
🎨 Visualization: The Two Zions Meeting
This image helps illustrate Moses 7:63. You can explain to the class that "Zion" is not just one city in the past, but a future event where the faithful from all ages finally reunite.
