
Avraham gave me permission to share this as a blog article.
Avraham Gileadi, Religious Studies Center – BYU
Avraham’s Fathers’ Day Sacrament Talk—June 21, 2026
…On the question of there being more than what appears on the outside, I have some bad news. Nephi’s parting words to us whom he saw in vision are hardly flattering: “I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be” (2 Nephi 32:7). In case you’re wondering why I quote this, here’s a scripture from Abraham about fathers and fatherhood that gives some insights but also raises new questions:
Blessings of the Fathers
“I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace, and desiring to receive instructions, and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers” (Abraham 1:2). Question: What exactly was the “right belonging to the fathers” to which Abraham was ordained and the knowledge that he sought in order to obtain it? I’ll go slow, so we can look for more than what appears on the surface.

I found a clue in the book of Genesis, where God is about to rain down fire and brimstones on the cities of Sodom and Gomorrah for their sin of sodomy. (BTW, we’re there in our society today, are we not, with pride month and all that?) It says, “When God destroyed the cities of the plane, God remembered Abraham, and sent Lot out of the midst of the overthrow” (Genesis 19:29). Just as Sodom was being erased, angels came and strong-armed Lot out for Abraham’s sake! So we might ask, What theology operated behind that scenario? Was Lot’s escape a fulfillment of Abraham’s “right belonging to the fathers,” a blessing stemming from his knowledge?
Here’s another question: The scriptures say the Book of Mormon contains the fullness of the gospel (D&C 20:9; 27:5). But where does that fullness appear? In its teachings, I see only the basic principles of the gospel. The answer is that it appears in the lives of its heroes, people, like Abraham, who could perform miracles, convert thousands, open the heavens, or become translated—persons who kept God’s higher laws pertaining to higher covenants. Their keeping the terms of those covenants bound the Lord to grant those extraordinary blessings. The sons of Mosiah, for example, had “searched the scriptures diligently [not just read them], that they might know the word of God” (Alma 17:2).
Once they gained a knowledge of how God’s covenants operated, they were willing to pay any price for making those extraordinary blessings happen.
What I’m trying to show from the scriptures is what it means to be a “father,” to obtain “the right belonging to the fathers” that forms the basis of patriarchy and why these persons could do the great things they did based on their knowledge. And as God is no respecter of persons, or favors one more than another who keeps the same laws, if they could do those things then so can we.
What theology, for example, exists behind the fact that when the sons of Mosiah serve a mission to the Lamanites, and Ammon succeeds in literally disarming the enemy and converting King Lamoni to the truth, and the brother of the one whom Ammon slew by the sword raises his sword to kill Ammon as he lies on the ground, dead to the world, having a near death experience, but, instead of that man killing Ammon, he himself falls down dead? Here’s what it says about that: “Now we see that Ammon could not be slain, for the Lord had said unto Mosiah, his father: I will spare him, and it shall be unto him according to thy faith” (Alma 19:22–23)! So again we might ask, What was the theology they knew that bound the Lord to spare Ammon’s life?
Going one step further: Why did the two thousand stripling warriors call Helaman their “father,” and he called them his “sons” (Alma 56:44–46)? Just because they were young? Or is there more to the story? Like the sons of Mosiah, they too could not be killed, and “their mothers knew it.” That is why they entrusted their sons to Helaman, who was a high priest after the holy order of God. What they knew was the theology of proxy salvation, in which a “father”—by lineage or otherwise—answers to God on behalf of those to whom he ministers in order to obtain their physical protection in the face of a mortal threat. If that “father” keeps God’s law, and those to whom he ministers keep his law, God’s promise is that he will protect both him and them from being slain. That same theology, we have in our own temple covenants if we fully understood them. It goes back to God’s covenant with King David and his heirs, which we are in our day.
Covenant with the Lord God of Israel

We see this same scenario play out with King Hezekiah, a descendant of David. When Assyria began conquering the nations of the ancient world, Hezekiah covenanted with the Lord to be a father to his people, calling them his “sons”: “It is in my heart to make a covenant with the Lord God of Israel that his fierce wrath may turn away from us. My sons, be not now negligent, for the Lord has chosen you to stand before him, to serve him” (2 Chronicles 29:10–11). When an Assyrian army of 185,000 men surrounds Jerusalem and demands its surrender, and Hezekiah intercedes with the Lord on behalf of his people, the angel of the Lord goes out and slays the Assyrian host in one night (Isaiah 37:14–20, 36). Again, king and people could not be killed.
One who can draw down the blessings of God’s protection on His people
Another clue into this theology of God’s physical protection of his people comes from Nephi. Of him, Jacob said: “Behold, my beloved brethren, I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety” (2 Nephi 6:2). Here, Jacob defines the role of a king as a “protector,” one who can draw down the blessings of God’s protection on his people. That is because of Nephi’s pouring out his soul on their behalf, as says in 2 Nephi 33:3–4. But so did Hezekiah on behalf of his people, Helaman on behalf of his stripling warriors, King Mosiah on behalf of his sons, and Abraham on behalf of Lot. If we, then, are to be kings and priests in the house of Israel, is it enough just to be ordained as such without ever inquiring into what it means to fulfill the role of a king under the terms of God’s covenants? Otherwise, wouldn’t we fall short of the scriptural pattern that defines the role of a proxy savior?
A final example of a king’s or a father’s role comes from the Brother of Jared. The Lord didn’t chasten him for three hours simply because he forgot to say his morning and evening prayers. It was something a lot more important than that: “It came to pass at the end of four years that the Lord came again unto the brother of Jared, and stood in a cloud and talked with him. And for the space of three hours did the Lord talk with the brother of Jared, and chastened him because he remembered not to call upon the name of the Lord. And the brother of Jared repented of the evil which he had done, and did call upon the name of the Lord for his brethren who were with him” (Ether 2:14–15). He was failing in his role as their proxy savior—in interceding with God on their behalf for their safety—as did Abraham, King Mosiah, Helaman, Hezekiah, and Nephi.
So what about us? Where do we fit in? Well, in the Book of Mormon, Nephi, Jacob, and Jesus turn the things we just read into a series of types and shadows of us—that is, when we in our day take on the same savior roles we just read about. That creates the context for the scripture that says, “They [meaning us] were set to be a light unto the world, and to be the saviors of men; And inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden underfoot of men” (D&C 103:9–10).
In fact, Nephi, Jacob, and Jesus each draw on the prophecies of Isaiah that describe the savior roles of latter-day spiritual kings and queen of the Gentiles who act as “fathers” to the house of Israel. The house of Israel being those whom the Book of Mormon defines as the Jews, Israel’s Ten Tribes, and the Lamanites of our day: “I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them” (2 Nephi 10:18); “Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers” (2 Nephi 10:7–9; cf. Isaiah 49:22–23). Continuing:
“I will lift up mine hand to the Gentiles, and set up my standard to the peoples; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers” (1 Nephi 21:22–23); “I will lift up mine hand to the Gentiles, and set up my standard to the peoples; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers” (2 Nephi 5:6–7). This prophecy from Isaiah 49:22–23 is the only one Nephi and Jacob keep repeating because we are their lifeline. We are to be the saviors of their descendants who as yet remain in a spiritually lost and fallen state.
In other words, as Ephraimite Gentiles—those of whom the prophet Joseph Smith said: “Us, who are identified with the Gentiles” (D&C 109:60)—Latter-day Saints are prophesied to perform the role of spiritual kings and queens who minister to the Jews, Israel’s Ten Tribes, and Lamanites of today. Isaiah’s context of this gathering, however, is a time of chaos and distress among nations. In a great physical exodus out of Babylon, we are to deliver remnants of Israel’s natural lineages out of a worldwide destruction to Zion. Isaiah says we will bring them through the fire, rivers, and seas from the four directions to lands of inheritance (Isaiah 43:2–6; 51:11; 60:18; 61:7).
As the prophet Joseph Smith said, we are to be “a light unto the Gentiles, and through this priesthood, a savior unto my people Israel” (D&C 86:11). That, brothers and sisters, is what it means to be a “father” and a “king” in the fullest sense of those terms. We should be preparing for it. I testify of the truth of these things in the sacred name of our Lord and Savior, Jesus Christ. Amen.
To know more about Avraham Gileadi, watch Stick Of Joseph’s YouTube video talking about his conversion story.
Mary, Lazarus’s sister, anoints Jesus in preparation for Him giving us the Infinite Atonement
The blood stains from the crown can be seen in the 











“

The Prophet Joseph Smith made a remarkable prophecy to Anson Call, whose descendants now number in the tens of thousands regarding his great work in the Rocky Mountains. Dr. John Lofgren is doing some fascinating research regarding this prophecy and has given me permission to share.
From John Lefgren to David Allan — Sun, Apr 26 7:25 AM
A 
