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
Sunday, August 16, 2026
Why Do Good People Suffer?
Job suffered but didn't lose faith in his Redeemer. Image created by ChatGPT.
Job, Jesus Christ, the Book of Mormon, and the Doctrine and Covenants
When Job 1–2, Job 19, Job 38–42, John 9, Mosiah 24, and Doctrine and Covenants 121–122 are read together, a remarkably consistent picture emerges. The scriptures do not give one simple explanation for all suffering. Instead, they challenge the assumption that suffering proves wickedness and teach that adversity can become a setting for faith, revelation, spiritual growth, and ultimately redemption through Jesus Christ.
Scripture
The suffering
What it teaches
Job 1–2
Job loses his possessions, children, health, and security despite being described as righteous.
Righteousness does not protect a person from every tragedy. Suffering is not necessarily punishment for sin.
Job 19
Job feels abandoned by friends and even by God.
Faith can coexist with grief and unanswered questions. Job nevertheless declares hope in his living Redeemer.
Job 38–42
God finally answers Job, but does not give him a simple explanation for his suffering.
God’s knowledge and purposes exceed human understanding. Faith sometimes requires trusting God without knowing why.
John 9:1–3
A man has been blind from birth. The disciples assume someone’s sin must explain it.
Jesus explicitly rejects the idea that suffering necessarily results from personal sin. God’s works can be manifested through human adversity.
Mosiah 24:8–16
Alma’s righteous people are enslaved and persecuted.
God does not immediately remove their burdens. He first strengthens them so they can bear them; eventually He delivers them.
D&C 121
Joseph Smith suffers in Liberty Jail and asks, “O God, where art thou?”
God permits honest questioning. Adversity can be temporary in an eternal perspective. Joseph is explicitly compared with Job.
D&C 122
The Lord describes increasingly terrible possibilities Joseph might experience.
Adversity can “give thee experience” and ultimately work for one’s good. Christ has descended below all suffering.
1. Good people sometimes suffer precisely when they have done nothing to deserve it
This is perhaps the clearest lesson obtained by reading these passages together.
Job 1:1 deliberately establishes Job’s character before describing his catastrophes. He is “perfect and upright,” fears God, and avoids evil.
Yet almost everything is taken from him.
That fact is essential to the book’s theology. Job’s friends continually try to make suffering fit a simple formula:
Righteousness → blessings Sin → suffering
Job’s experience demonstrates that mortal life is more complicated.
Jesus makes essentially the same correction in John 9. Seeing a man blind from birth, the disciples ask:
“Who did sin, this man, or his parents?”
Jesus answers:
“Neither hath this man sinned, nor his parents.”
Christ therefore explicitly rejects the disciples’ attempt to identify someone’s moral guilt from his physical suffering.
Collective lesson: We should be extremely cautious about interpreting another person’s tragedy as evidence of God’s displeasure.
2. Sometimes God does not tell us why
This may be one of the most profound aspects of Job.
Job repeatedly wants an explanation. When God finally speaks in Job 38–41, He gives Job something different.
Rather than explaining the chain of events in chapters 1–2, God reveals something about Himself.
He asks Job questions about creation, nature, life, and the universe—matters vastly beyond Job’s control or comprehension.
The message is not simply, “You aren’t intelligent enough to understand.”
It is closer to:
You cannot see everything I see.
That changes Job’s perspective. In Job 42:3, Job acknowledges that he had spoken about things “too wonderful” for him to understand.
This is important because scripture does not promise that faithful people will receive a satisfactory explanation for every tragedy during mortality.
Sometimes the answer to “Why?” becomes “Do you trust Me even when you cannot see what I see?”
3. Faith does not require pretending that suffering doesn’t hurt
Job cries out. He mourns. He questions. He wishes he had never been born.
Joseph Smith does something remarkably similar from Liberty Jail:
“O God, where art thou?”
— D&C 121:1
That is significant.
The Lord does not condemn Joseph for asking the question.
Instead He answers:
“My son, peace be unto thy soul…”
The scriptures therefore distinguish questioning God in anguish from abandoning God.
A faithful person can simultaneously say:
“I believe in God”
and
“I don’t understand why God is allowing this.”
Job and Joseph Smith both demonstrate that those statements can coexist.
4. God may strengthen us before He removes the burden
Mosiah 24 adds an especially important Restoration perspective.
Alma’s people pray for deliverance from oppression. God hears them—but He doesn’t immediately eliminate the problem.
Instead:
“I will also ease the burdens which are put upon your shoulders…”
Then comes the remarkable description:
“The Lord did strengthen them that they could bear up their burdens with ease.”
Mosiah 24 teaches that sometimes His first miracle is to change our capacity to endure the circumstance.
5. Suffering can become experience rather than merely loss
The Doctrine and Covenants takes the principle another step.
The Lord tells Joseph:
“Know thou, my son, that all these things shall give thee experience, and shall be for thy good.”
— D&C 122:7
Notice that the Lord does not call terrible things good.
Rather, He says they can be for thy good.
That distinction matters.
The scriptures do not require us to call disease, death, persecution, betrayal, or tragedy good. They teach that God can take experiences that are genuinely painful and bring something redemptive from them.
This is very different from saying, “Everything happens because God wanted it to happen.”
These passages do not support such a simple conclusion.
They support the stronger and more nuanced proposition:
Whatever happens, God can work through it.
6. Job’s great answer ultimately points toward a Redeemer
In the middle of Job’s misery comes one of the Old Testament’s great declarations of hope:
“For I know that my redeemer liveth…”
— Job 19:25
Job’s circumstances have not yet changed.
His health isn’t restored. His losses haven’t been reversed. His questions haven’t been answered.
Yet he places his ultimate hope in a living Redeemer.
That becomes especially meaningful when read alongside the New Testament and Restoration scripture.
7. Jesus Christ changes the question
Doctrine and Covenants 122 reaches its theological climax with Christ:
“The Son of Man hath descended below them all. Art thou greater than he?”
— D&C 122:8
This may be the most important answer of all.
Christianity does not present a God who merely watches human beings suffer from a distance.
God entered mortality and suffered Himself.
Jesus experienced rejection, betrayal, loneliness, injustice, physical agony, grief, temptation, and death.
Thus the Christian response to Job is ultimately not merely a philosophical explanation of suffering.
It is Jesus Christ.
Job says:
“I know that my redeemer liveth.”
The Doctrine and Covenants declares that this Redeemer has “descended below them all.”
So why do good people suffer?
Taken together, these scriptures suggest several answers:
Not all suffering is punishment for sin. Job and John 9 make this particularly clear.
Mortality includes genuine adversity, even for the righteous. Covenant faithfulness does not guarantee an adversity-free life.
We do not always know God’s purposes. Job never receives the kind of detailed causal explanation he initially seeks.
God can manifest His works through suffering. Jesus teaches this in John 9.
God sometimes strengthens us rather than immediately removing our burdens. Mosiah 24 illustrates this beautifully.
Adversity can produce experience and spiritual growth. D&C 122:7 explicitly teaches this.
It is permissible to grieve and ask God difficult questions. Both Job and Joseph Smith do so.
Deliverance may not come immediately. Job, Alma’s people, and Joseph all endure before circumstances change.
Our perspective is incomplete. Job 38–42 emphasizes the enormous difference between God’s knowledge and ours.
The ultimate Christian answer to suffering is Christ. He does not merely explain suffering; He enters it, descends beneath it, and ultimately overcomes it.
A particularly powerful progression
Read sequentially, I think these passages form an unusually meaningful Restoration scripture study:
Job 1–2: Why is this happening to a good person?
↓
Job 19: Even though I don’t understand, “I know that my redeemer liveth.”
↓
Job 38–42: God sees realities that I cannot see.
↓
John 9: Do not assume suffering means someone has sinned.
↓
Mosiah 24: Sometimes God strengthens us before He delivers us.
↓
D&C 121: “O God, where art thou?” — It is permissible to ask.
↓
D&C 122: “All these things shall give thee experience.”
↓
Jesus Christ: “The Son of Man hath descended below them all.”
The central message
Taken together, I would summarize their teaching this way:
Good people do not suffer simply because they are good or bad. Mortality includes suffering whose purposes we may not presently understand. God does not promise that the faithful will avoid adversity, but He promises His presence, strength, perspective, and eventual redemption. We may not receive an answer to every “Why?” in this life, but Christianity gives an answer to “Who is with me in it?”—Jesus Christ, who descended below all things and lives as our Redeemer.
That, in many ways, is the Restoration’s answer to the question Job began asking thousands of years ago.
In his April 2026 general conference message, “I Glory in My Jesus,” Elder Aaron T. Hall teaches that discipleship is not only about knowing who Jesus Christ is, but about coming to know Him personally.
Elder Hall draws on Nephi’s declaration:
“I glory in my Jesus.” —2 Nephi 33:6
The word “my” is significant. Nephi had experienced the Lord’s help, mercy, protection, and sustaining power. Because of those experiences, Jesus Christ was not distant or abstract to him. Nephi knew the Savior personally.
Elder Hall encourages us to develop that same relationship with Christ. One way to do this is to study the many names and titles of Jesus Christ and consider what each reveals about His mission and His role in our lives.
Key Teachings
Jesus Christ is our Redeemer.
Through His Atonement, we can repent, receive forgiveness, and change. Repentance is not simply about correcting mistakes; it is an invitation to return to Christ and become more like Him.
Jesus Christ is our Good Shepherd.
He guides, gathers, protects, and seeks after us. When we feel lost or uncertain, He continues to invite us to follow Him.
Jesus Christ is our Healer.
The Savior understands our physical, emotional, and spiritual pain. His healing may come immediately, gradually, or ultimately through the Resurrection, but His power to heal is certain.
Jesus Christ is our Advocate.
Because of His Atonement, Christ pleads our cause before the Father. We depend upon His grace and mercy rather than relying solely upon our own efforts.
Jesus Christ is our Lawgiver.
His commandments are not merely restrictions. They provide direction, protection, and a path that leads us back to God.
Jesus Christ is our Deliverer.
He can deliver us from sin, fear, temptation, sorrow, and ultimately from death. Sometimes He removes our trials; at other times, He gives us strength to endure them.
Names of Jesus Christ Highlighted in the Message
Jesus, Jesus Christ, Son of God, Messiah, Redeemer, Savior, King of Kings, Prince of Peace, Good Shepherd, Healer, Advocate, Lawgiver, Deliverer, Master, Counselor, Friend, the Living Christ, and the Resurrected Christ.
Each name teaches us something about who Christ is and how He ministers to us.
A Question for Personal Study
Elder Hall’s message invites us to move from saying:
“Jesus Christ is the Savior”
to being able to say:
“Jesus Christ is my Savior.”
As we recognize His influence in our lives, our testimony becomes increasingly personal.
Consider asking:
Which name of Jesus Christ describes how I most need Him in my life today?
When we experience His mercy, direction, healing, forgiveness, and sustaining power, we can come to understand Nephi’s simple but powerful declaration:
Helping Others Discover the Path Home to Jesus Christ
To those who are struggling to come home, know that it is your Savior who's the one calling you back.
This powerful address given by Elder Clark G. Gilbert during the April 2026 General Conference serves as a beautiful, encouraging reminder of the Savior's infinite mercy and the reality of redemption.
By John Fisher (assisted by AI)
Why This Article Has Deep Meaning
This address resonates because it tackles the silent, heavy vulnerabilities so many of us carry. It speaks directly to the modern anxieties of feeling like an outsider, wrestling with private doubts, or feeling fundamentally "not good enough" for God.
By framing Jesus Christ not just as a distant judge, but as a tender Redeemer and Repairer, the message shifts our focus away from our own shortcomings and redirects it toward His grace. It reminds us that the Church isn't a showcase for the perfect, but a refuge for the weary.
What You Can Learn
Perfection is Not a Prerequisite: You do not need to have your entire life or testimony flawlessly sorted out to show up. Christ asks for your best and promises to bridge the gap.
Anchor in Your Known Truths: When hit with doubts or complex questions, you don't have to resolve every single issue instantly. Instead, anchor yourself securely in what you *do* know and feel, and allow the Holy Ghost to guide you through the rest.
How to Best Help Loved Ones: When trying to guide a friend or family member back to the faith, the answer isn't to compromise your standards or "chase" them into the dark. The most powerful thing you can do is joyfully live your own covenants and keep your light shining bright.
Key Points Summary
1. The Savior as the Ultimate Repairer: While choices have real consequences and missteps can bind our future, the gospel provides a way out. Christ specializes in repairing the broken areas of our lives.
2. Overcoming the Four Barriers to Coming Home: Elder Gilbert uses real-life ministering stories to address the four common hurdles that keep people from returning:
Feeling you don't belong (the fear of walking back through the chapel doors).
Feeling you don't measure up (the false belief that everyone else is perfect).
Wrestling with doubts (getting stuck on triggering or secondary faith questions).
Being trapped by traditions (cultural or familial expectations that conflict with truth).
3. The Illusion of Secular Happiness: Pulling away from faith does not silence life’s deepest questions. Seeking fulfillment outside of Christ’s gospel is ultimately more exhausting than the journey of discipleship.
4. The "Saved a Seat" Principle: True discipleship means actively creating an environment of belonging. Like the students who turned on their phone flashlights in a crowded arena to guide latecomers, we must signal to others that there is a place saved specifically for them.
5 Highlighted Quotes from the Talk
1. On Grace and Imperfection:
"Brother Vargas, you don’t have to be perfect to be in this Church. You just have to do your best, and Christ will make up the difference."
2. On the Futility of Searching Outside the Gospel:
"As President Nelson taught, 'The truth is that it is much more exhausting to seek happiness where you can never find it!'"
3. On Handling Doubts and Questions:
"We promised them that as they anchored in the things they did believe, the Lord would help with the things they didn’t.
4. On How to Help Those Who Have Strayed:
"To those who are trying to help those they love, hold on to the truth. Keep your covenants. Helping others requires you to stay in your covenants."
5. On Christ's Personal Invitation:
"To those who are struggling to come home, know that it is your Savior who's the one calling you back. In the end, everyone must make their own choices to come home."
The scripture block for April 27–May 3 (Exodus 35–40; Leviticus 1, 4, 16, 19) can feel, at first glance, highly procedural—filled with architectural details, ritual instructions, and laws that seem distant from modern life. But that reading would miss the central doctrinal thrust. These chapters are not primarily about ancient practices; they are about transformation. They answer a fundamental covenant question: How does God turn a people recently freed from bondage into a holy people prepared to live in His presence?
From Deliverance to Transformation
The Exodus from Egypt was only the beginning. Deliverance from physical captivity did not automatically produce spiritual holiness. The Lord’s stated objective was much higher: “Ye shall be holy: for I the Lord your God am holy” (Leviticus 19:2). That is not a symbolic expectation—it is a covenantal requirement tied directly to entering God’s presence.
To accomplish this, the Lord established three interlocking systems:
Sacred Space (the tabernacle)
Sacred Practice (ordinances and sacrifice)
Sacred Living (commandments and covenant behavior)
Each of these was designed to orient Israel toward Jesus Christ, the only source of true holiness.
The Tabernacle: A Pattern for Returning to God
The tabernacle was more than a place of worship—it was a theological map. Its structure (outer courtyard, holy place, and Holy of Holies) represented increasing proximity to God’s presence . Movement through that space symbolized the spiritual journey of every disciple.
Every object inside the tabernacle reinforced this pattern:
The altar of sacrifice taught that forgiveness requires atonement.
The laver taught that spiritual cleansing is required before entering holy space.
The candlestick symbolized divine light—ultimately fulfilled in Christ.
The altar of incense represented prayer ascending to God.
The veil represented separation from God—and the means of return through Christ.
The ark of the covenant symbolized God’s throne and covenant relationship.
These were not random ritual elements; they were a symbolic curriculum pointing Israel toward the Savior. As your source material notes, the entire system was designed to teach “their journey through life and back to the presence of God” .
For Latter-day Saints, the connection is direct. The tabernacle is an ancient prototype of the temple. The same doctrinal logic applies: we move from the world toward God through covenants, ordinances, and the enabling power of Jesus Christ. The symbolism is not outdated—it is continuous.
Sacrifice: From the Offering to the Offerer
Leviticus can be difficult because of its emphasis on sacrifice. Yet this is where the doctrine becomes most explicit. Ancient sacrifices were not ends in themselves; they were types and shadows of Christ’s Atonement.
The Day of Atonement (Leviticus 16) illustrates this clearly:
Blood was taken through the veil into the presence of God.
A scapegoat symbolically carried away the sins of the people.
Both acts pointed forward to Jesus Christ, who would actually bear sin and open the way back to the Father. The text is explicit: these rituals taught that sin must be removed for God’s presence to remain among His people.
Importantly, sacrifice did not disappear—it evolved. After Christ’s Atonement, the focus shifted “from the offering to the offerer” . Today, disciples are commanded to offer “a broken heart and a contrite spirit” (3 Nephi 9:20).
This is where the doctrine becomes personally relevant. Holiness is not achieved through external compliance alone. It requires internal surrender.
A Willing Heart: The Foundation of Covenant Living
Exodus 35–36 introduces a critical principle often overlooked: the Lord required offerings, but He emphasized willingness. The people gave “with a willing heart.”
This matters doctrinally. God is not building structures—He is shaping disciples. The tabernacle itself was constructed from consecrated offerings, symbolizing that holiness is built from voluntary devotion, not compulsion.
For a modern Latter-day Saint, this translates directly into:
How we approach callings
How we give time and resources
How we engage in covenant responsibilities
The Lord is still asking for offerings—but they are expressed in agency-driven consecration.
Holiness in Daily Life: Leviticus 19
If Exodus teaches symbolic holiness, Leviticus 19 teaches applied holiness. The commandments in this chapter are strikingly practical:
Care for the poor
Honesty in dealings
Respect for parents
Moral discipline
Love for neighbor
Holiness is not confined to sacred space. It is demonstrated in everyday behavior. This resolves a common misunderstanding: temple worship does not replace daily discipleship—it intensifies accountability for it.
Why This Matters Today
For an LDS audience, the relevance is immediate and doctrinally central.
1. It clarifies the purpose of the temple.
The temple is not just a place for ordinances; it is part of the same divine pattern established in Exodus. It teaches how to return to God through Christ.
2. It reframes repentance.
Leviticus shows that atonement has always required intentional participation. Today, repentance is the lived expression of offering a broken heart.
3. It defines holiness as a process, not a status.
Israel was not instantly holy after leaving Egypt. Likewise, modern disciples are in a process of refinement. Holiness is developed through covenant fidelity over time.
4. It emphasizes Christ as the center.
Every symbol in the tabernacle and every act of sacrifice points to Jesus Christ. Without Him, the system collapses. With Him, it becomes transformative.
5. It reinforces covenant identity.
“Holiness to the Lord” was engraved on the high priest’s crown. Today, it is effectively engraved on the lives of covenant members. It defines who we are and how we live.
Conclusion
These chapters are not relics of an obsolete religious system. They are foundational texts that explain how God prepares His people to live in His presence. The tabernacle teaches the path. Sacrifice teaches the cost. The commandments teach the lifestyle.
For Latter-day Saints, the message is direct: leaving “Egypt” (sin, distraction, worldliness) is not enough. The objective is to become holy through Jesus Christ.
Here is a clear visual representation of the ancient tabernacle from the time of Moses, showing its layout and key elements:
The Ancient Tabernacle (Wilderness Layout)
6
How to Read This Image
The structure is organized in increasing levels of holiness as one moves inward:
1. Outer Courtyard
Altar of Sacrifice: Where offerings were made (symbol of Christ’s sacrifice)
Laver (Basin): Used for washing (symbol of spiritual cleansing)
2. Holy Place (Tent Interior – First Room)
Candlestick (Menorah): Represents divine light
Table of Shewbread: Represents God’s provision and covenant
Altar of Incense: Represents prayers ascending to God
3. Holy of Holies (Innermost Room)
Ark of the Covenant: Symbol of God’s presence
Separated by the veil, representing the boundary between God and man
Doctrinal Insight
This layout is not just architectural—it is theological. It visually teaches the progression:
Sacrifice → Cleansing → Light → Prayer → Presence of God
For Latter-day Saints, this pattern directly parallels temple worship and the covenant path: moving from the world toward the presence of God through Jesus Christ.
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, 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.
