Doctrine and Covenants 62

Doctrine and Covenants 62

Historical Context

After their experience on the Missouri River, Joseph Smith and his traveling companions crossed the river at Chariton, Missouri. They were delighted to find Hyrum Smith, John Murdock, David Whitmer, and Harvey Whitlock in the small settlement. John had become ill in the early part of August, delaying Hyrum on his journey to Missouri. Hyrum waited in Chariton while John recovered, and shortly after, the two were joined by David and Harvey. Joseph later wrote in his history, “On the 13th I met several of the Elders on their way to the land of Zion, and after the joyful salutations with which brethren meet each other who are actually ‘contending for the faith once delivered to the saints,’ I received the following” (Joseph Smith—History, vol. A-1, 145).

See “Historical Introduction,” Revelation, 13 August 1831 [D&C 62]

Verse-by-Verse Commentary

D&C 62:1–3

1 Behold, and hearken, O ye elders of my church, saith the Lord your God, even Jesus Christ, your advocate, who knoweth the weakness of man and how to succor them who are tempted.

2 And verily mine eyes are upon those who have not as yet gone up unto the land of Zion; wherefore your mission is not yet full.

3 Nevertheless, ye are blessed, for the testimony which ye have borne is recorded in heaven for the angels to look upon; and they rejoice over you, and your sins are forgiven you.

This revelation presents an interesting contrast with the revelation received only the day before (D&C 61). While the elders in Doctrine and Covenants 61 were exhorted to “rid their garments” to become spotless (D&C 61:34), the elders at Chariton were blessed and promised forgiveness of their sins because of the testimonies they had shared. Missionary work is an act of salvation for both the testifier and the hearer. As James taught, “He which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins” (James 5:20).

President Joseph F. Smith taught that “a testimony of truth is more than a mere assent of the mind. It is a conviction of the heart, a knowledge that fills the whole soul of its recipient” (Gospel Doctrine, 364). For a testimony to be powerful, it must remain centered on the Savior and the fundamentals of the gospel. President M. Russell Ballard gave the following counsel regarding testimonies:

My experience throughout the Church leads me to worry that too many of our members’ testimonies linger on “I am thankful” and “I love,” and too few are able to say with humble but sincere clarity, “I know.” As a result, our meetings sometimes lack the testimony-rich, spiritual underpinnings that stir the soul and have meaningful, positive impact on the lives of all those who hear them. Our testimony meetings need to be more centered on the Savior, the doctrines of the gospel, the blessings of the Restoration, and the teachings of the scriptures. We need to replace stories, travelogues, and lectures with pure testimonies. (“Pure Testimony,” October 2004 General Conference)

D&C 62:4–9

4 And now continue your journey. Assemble yourselves upon the land of Zion; and hold a meeting and rejoice together, and offer a sacrament unto the Most High.

5 And then you may return to bear record, yea, even altogether, or two by two, as seemeth you good, it mattereth not unto me; only be faithful, and declare glad tidings unto the inhabitants of the earth, or among the congregations of the wicked.

6 Behold, I, the Lord, have brought you together that the promise might be fulfilled, that the faithful among you should be preserved and rejoice together in the land of Missouri. I, the Lord, promise the faithful and cannot lie.

7 I, the Lord, am willing, if any among you desire to ride upon horses, or upon mules, or in chariots, he shall receive this blessing, if he receive it from the hand of the Lord, with a thankful heart in all things.

8 These things remain with you to do according to judgment and the directions of the Spirit.

9 Behold, the kingdom is yours. And behold, and lo, I am with the faithful always. Even so. Amen.

The elders that were blessed in this revelation continued their journey to Independence together. John Murdock was still so ill that the other elders pooled their money to purchase a horse for him to ride on (John Murdock Journal). When the elders arrived in Zion, they held a sacrament meeting (D&C 62:4) as directed by the Lord (the conference was misdated as August 2 in the Minute Book; it was likely held on August 24). Hyrum Smith, again sharing his testimony, read a portion of Psalm 102, which reads in part, “When the Lord shall build up Zion, he shall appear in his glory. He will regard the prayer of the destitute, and not despise their prayer. This shall be written for the generation to come: and the people which shall be created shall praise the Lord” (Psalm 102:16–18). David Whitmer also shared his testimony with the assembled group, exhorting them to perform “acts of righteousness” and to “sacrifice all for Christ” (Minute Book 2, 6–7, JSP).

William McLellin, who attended the sacrament meeting, noted in his journal that the purpose of the meeting was to “offer a sacrament to the Most High to fill the commandment which they had received at Chariton.” McLellin also noted that the same day, he retired to a nearby grove to consider if he should be ordained to the priesthood. When his prayer ended, the question entered into his mind, “What is your motive?” In response to this, the Spirit whispered to his heart, “The glory of God, the salvation of my own soul, and the welfare of the human family.” He then went to the meeting without telling anyone of his experience. When he was called upon the by the leaders of the meeting, McLellin told them, “I was resigned to the will of God in the matter and I believed that God would make my duty known to them if they would inquire.” Hyrum Smith immediately arose and said he had received a witness of the Spirit that McLellin should be ordained an elder. After a sustaining vote, Hyrum Smith and Edward Partridge then ordained McLellin an elder, and he was later called as one of the original members of the Quorum of the Twelve in this dispensation (The Journals of William E. McLellin, 1994, 35).