William E. McLellin: a True Decendent from Joseph that Was Sold in Egypt
Historical Background on Doctrine and Covenants Section 66
What is the historical background for Doctrine and Covenants section 66?
In his book The Revelations of the Prophet Joseph Smith, Lyndon W. Cook gives this introduction to D&C 66:
Date. 25 October 1831.
Place. Orange, Cuyahoga County, Ohio.
Historical Note. Section 66 is a revelation received by Joseph Smith for William McLellan. An important conference of the Church was held in Orange, Ohio, on 25 October 1831 at the home of Sirenus Burnett. At this meeting many were ordained to various offices of the priesthood, including McLellan, who along with sixteen other elders, was ordained to the High Priesthood by Oliver Cowdery. The conference also served as an opportunity for many of the priesthood brethren to bear their testimonies of the truthfulness of the work in which they were engaged. William E. McLellan, who gave the closing prayer at the conference, stated that “he had the greatest reason to rejoice of any present,” and that he “would be subject to the will of God even unto death.”
It was at this conference that McLellan first saw and became acquainted with Joseph Smith. Concerning this occasion McLelland wrote,
“On the 25th Oct. I attended a conference. General peace and harmony pervaded the conference and much instruction to me. From thence I went home with Jos. and lived with him about three weeks; and from my acquaintance then and until now I can truely say I believe him to be a man of god. A Prophet, a Seer and Revelator to the church of christ.”
McLellan’s commission in verse 7 to go and preach the gospel “unto the eastern lands” was revoked on 25 January 1832.
An interesting note in the “Kirtland Revelation Book” states that section 66 is, “a Revelation given to William E. McLelin a true decendent from Joseph that was sold in Egypt down through the loins of Ephraim his son.”
Publication Note. Section 66 was first published as section 74 in the 1835 edition of the Doctrine and Covenants. (pp. 105-106)
There is also a biographical note about William E. McLellan in Cook’s book.
In his book A Joseph Smith Chronology, J. Christopher Conkling sheds more light on the historical background for D&C 66:
Oct. 11, 1831
A conference is held in Hiram, Ohio, at the Johnson home. The elders are instructed as to how meetings were held anciently.
Oct. 21, 1831
A conference is held in Kirtland, Ohio. Joseph and Sidney are sent there to settle the trouble caused by two brethren abusing one of Newel K. Whitney’s children.
Oct. 25-26, 1831
A conference is held in Orange, Ohio. When the subject of consecrating one’s worldly goods is brought up, Joseph volunteers that although he has no goods in the world to consecrate, he will consecrate himself and his family. Joseph also says, “God had often sealed up the heavens because of covetousness in the Church.” (TPJS 9.) At the request of William E. McLellin, Joseph prays and receives D&C 66, a revelation directed to McLellin. (pp. 27-28)
How bizarre is it that Joseph and Sidney had to settle trouble related to child abuse in 1831? That’s a strange incident, and I wonder what was going on. Joseph Smith had little or nothing in terms of worldly goods, but he was willing to consecrate his all, even his family, and eventually even his own life, for the cause of Jesus Christ.
In the chapter “William McLellin’s Five Questions” in Revelations in Context Matthew C. Godfrey sheds even more light on the historical background for D&C 66:
Within two months of his baptism on August 20, 1831, William E. McLellin, a former schoolteacher, became deeply involved in the restoration story. Following his conversion, McLellin was ordained an elder and preached the gospel with Hyrum Smith for a few weeks before traveling to Orange, Ohio, in late October for a general conference of the Church. McLellin noted in his journal that it was at this conference that he “first saw brother Joseph the Seer, also brothers Oliver [Cowdery], John [Whitmer] & Sidney [Rigdon] and a great many other Elders.” At the conference, McLellin was ordained a high priest and heard Joseph teach about the powers and duties of that office. “This conference was attended by me with much spiritual edification & comfort to my heart,” he declared.1
After the conference, McLellin traveled to Kirtland and, in the course of his journey, “stepped off of a large log and strained my ankle very badly”—so much so that he petitioned Joseph to heal him. “He laid his hands on” the ankle, McLellin wrote in his journal, “and it was healed although It was swelled much and had pained me severely.”2 Just a few days later, McLellin decided to test Joseph Smith’s calling. After going to Joseph’s home in Hiram, Ohio, on October 29, McLellin “went before the Lord in secret, and on my knees asked him to reveal the answer to five questions through his Prophet.” Without letting Joseph know what these five questions were, McLellin asked Joseph to provide to him God’s will. The resulting revelation—now known as Doctrine and Covenants 66—answered McLellin’s five questions to his “full and entire satisfaction.” Even after he later fell away from the Church, McLellin stated that he still considered this revelation an evidence of Joseph’s prophetic calling, “which,” he said, “I cannot refute.”3 (pp. 137-138)
See also Saints, Vol. I., Chapter 13. “The Gift Has Returned”
Smith and Sjodahl introduce this same section as follows:
A conference was held at Orange, Ohio, on the 25th of October, 1831. There were present, twelve High Priests, seventeen Elders, four Priests, three Teachers, four Deacons, and a large congregation. The subject of consecration of property was considered, and many of those present expressed a willingness to give all they had for the furtherance of the cause of God. The divine presence was felt in these conferences, and where God is, parsimony is stifled. Among those present was William E. McLellin. He desired to know the will of the Lord concerning him, and in answer to prayer, the Prophet received this Revelation, in which the Lord (1) commends him for having embraced the gospel and urges him to further repentance (1-3); (2) calls him to the ministry (4-11) and gives him a promise (12-13). (p. 400)
The Prophet Joseph Smith’s introduction to this section is brief:
At the request of William E. McLellin, I inquired of the Lord, and received the following: (Section 66, follows.) (HC 1:220, October 25, 1831, Orange, Ohio.) (Roy W. Doxey, Latter-day Prophets and the Doctrine and Covenants, Vol. I., p. 523)
Who was William E. McLellin?
William E. McLellin was born in Smith County, Tennessee, in 1806. He was baptized into The Church of Jesus Christ of Latter-day Saints in Jackson County, Missouri, in the summer of 1831, and he then traveled to Hiram, Ohio, where he first met Joseph Smith. There, Joseph Smith dictated a revelation that answered five questions that McLellin had (Doctrine and Covenants 66), as well as another one that provided the word of the Lord to McLellin, Orson Hyde, Luke Johnson, and Lyman Johnson (Doctrine and Covenants 68). Following two short proselytizing missions, he and his wife, Emeline Miller, moved to Independence, Missouri. In December 1832, McLellin was excommunicated from the Church for unknown reasons. However, he was apparently quickly reinstated and called to accompany Parley P. Pratt on a mission to Missouri and Illinois. In 1835, McLellin was ordained a member of the Quorum of the Twelve Apostles. In 1838, he was excommunicated again, after which he associated with various factions led by individuals who broke away from the Church.
References in the Doctrine and Covenants
Doctrine and Covenants 66, 68, 75, 90
Additional Information
Biographical facts and sources, The Joseph Smith Papers
Saints, vol. 1, The Standard of Truth
Revelations In Context
William E. McLellin in the Church History Biographical Database
This is Hoyt W. Brewster’s entry on McLellin, William E. in his Doctrine and Covenants Encyclopedia:
One of the sad stories of early Church history is that of William E. McLellin (occasionally spelled M’Lellin). In October 1831, section 66 was directed to him personally wherein he was promised by the Savior that if he proved faithful he would “have a crown of eternal life at the right hand of my Father” (D&C 66:12). Just a month later, however, the first intimations of rebellion were displayed by him when he joined with those who criticized the language of some revelations received by the Prophet Joseph. The Lord challenged them to “appoint him that is the most wise among you” to try to write a revelation that was as good as “the least that is among” those that comprised the Book of commandments (D&C 67:6).
Of this event, the Prophet wrote that McLellin, “as the wisest man in his own estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the Lord’s, but failed … All present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fulness of the gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality.” (Jenson 1:82; italics added.) Again in January 1832, the Lord had to chasten him “for the murmurings of his heart,” but forgave him and sent him forth in the ministry (D&C 75:6-8). Two years later, the Lord again publicly reprimanded McLellin (D&C 90:35).
That this man had potential for doing good is illustrated in the service he did render. He served on the high council in Clay County, Missouri; was chosen an “assistant teacher” in the School of the Elders in Kirtland; and was finally called in February 1835 as one of the original Twelve Apostles of this dispensation. Though he rendered some valuable service, eventually the spirit of faultfinding entered into his heart once more, and on May 11, 1838, he was excommunicated from the Church for his lack of confidence in the presidency of the Church, his lack of praying, and “sinful lusts.” The cancer of contention continued to spread throughout his system, dispelling any semblance of spirituality. He participated in the mobbing of the Saints in Missouri and once even sought to personally harm the Prophet: “While Joseph was in prison at Richmond, Mo., Mr. McLellin, who was a large and active man, went to the sheriff and asked for the privilege of flogging the Prophet; permission was granted, on condition that Joseph would fight. The sheriff made McLellin’s earnest request known to Joseph, who consented to fight, if his irons were taken off. McLellin then refused to fight, unless he could have a club, to which Jospeh was perfectly willing; but the sheriff would not allow them to fight on such unequal terms.” (Jenson 1:83.)
The tragedy of William E. McLellin’s demise illustrates one of the “keys” which the Prophet Joseph gave to the Church: “That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if he does not repent, will apostatize, as God lives” (TPJS, 156-57). Thus having removed the promised “crown,” McLellin died devoid of his promised inheritance on April 24, 1883, at Independence, Missouri.
See also: Those Who Have Fallen (pp. 347-348)
I appreciate Brewster, Jr.’s entry, but I would like to learn more about McLellin and the reasons for his antagonism against the prophet. People are sometimes much more complicated, it seems to me, than labels such as “apostate” can describe. I’m not justifying his actions, just wondering why he developed such animosity toward Joseph. He sure looks like a tough dude, but I think that it is hilarious that he refused to fight Joseph unless Joseph had handcuffs on or unless he, McLellin, had a club. Joseph was a powerful man, athletic and strong. McLellin was smart to refuse to fight him after that.
The LDS Come Follow Me manual introduces section 66 as follows:
The Lord knows the thoughts of my heart.
Shortly after joining the Church, William E. McLellin asked Joseph Smith to reveal God’s will for him. Joseph didn’t know it, but William had five personal questions he was hoping the Lord would answer through His Prophet. We don’t know what William’s questions were, but the revelation addressed to him, now Doctrine and Covenants 66, answered each question to William’s “full and entire satisfaction” (“William McLellin’s Five Questions,” in Revelations in Context, 138).
As you read section 66, think about what the Lord knew about William McLellin and the concerns and intents of his heart. How has the Lord shown you that He knows you? If you have a patriarchal blessing, consider studying it. As you do, what does the Holy Ghost help you understand about God’s will for you?
In the following post, with this historical background in mind, we’ll examine and appreciate the revelation in D&C 66.