Divine Treasures in Salem
Date of Revelation: August 6, 1836
Location: Salem, Massachusetts
Recipients: Joseph Smith, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery
Section Summary: During a journey to Salem seeking financial relief through rumored buried treasure, the Lord lovingly redirects Joseph and his companions, revealing that the true treasure is the souls of people who will join the Church, while teaching patience and divine timing in temporal concerns.
Primary Doctrinal Principle: The greatest treasures are human souls, not material wealth—the Lord's priorities differ from worldly priorities.
Secondary Principle: The Lord can transform our "follies" and mistakes into opportunities for His purposes when we remain faithful.
Application Principle: Divine peace and power signal the Lord's will more reliably than financial success or immediate answers to prayers.
Joseph Smith was overwhelmed with approximately $13,000 in debt following the Kirtland Temple's completion. A man named Jonathan Burgess had told Joseph about supposedly buried treasure in a Salem cellar, and Joseph—desperate for financial relief—made the risky decision to pursue this lead. His companions Sidney Rigdon, Hyrum Smith, and Oliver Cowdery joined him on this 1,200-mile round trip journey, all anxious about the Church's mounting debts.
August 1836 found the Church in a precarious position. The Kirtland Temple had been dedicated in March with great spiritual manifestations, but at tremendous financial cost. Meanwhile, Missouri Saints were facing expulsion from Jackson County, creating additional pressure. The Kirtland Safety Society (bank) would be organized in January 1837, signaling ongoing financial anxieties.
Salem, Massachusetts, was a prosperous port city with significant merchant wealth, which may have influenced the buried treasure rumors. The city had deep Puritan roots and was famous for the 1692-1693 witch trials. Its residents were generally skeptical of new religious movements. The East India Marine Society Museum showcased global trade wealth, emphasizing temporal treasures.
The 1830s experienced economic volatility with the Panic of 1837 looming. Treasure-seeking was culturally accepted—Nathaniel Hawthorne was writing treasure tales in Salem at this time. The Second Great Awakening's emphasis on personal religious experience created openness to new revelation. Maritime trade made Salem internationally connected and culturally diverse.
The revelation immediately reoriented the brethren's thinking from treasure-hunting to soul-saving. Rather than sharply rebuking Joseph, the Lord showed mercy by acknowledging the journey's folly while promising future blessings. The brethren began preaching door-to-door in Salem and visiting the East India Marine Society Museum with renewed purpose.
This revelation proved prophetic—Salem became a significant missionary area. In 1841, Elder Erastus Snow reported remarkable success there, with the Salem Gazette noting baptisms and the Salem Register reporting that "Mormonism is advancing with a perfect rush in this city." The revelation's pattern of divine patience with human weakness encourages modern Saints.
The Lord's patience with Joseph mirrors His dealings with prophets like Jonah, who also pursued misguided paths before fulfilling divine purposes. The emphasis on genealogy and "ancient inhabitants" connects to Hebrew traditions of record-keeping and honoring ancestors. Jesus' teaching that "where your treasure is, there will your heart be also" (Matthew 6:21) undergirds this revelation.
In today's consumer culture, the revelation challenges materialism and financial anxiety. The principle of recognizing God's will through "peace and power" rather than prosperity resonates in an age of prosperity gospel teachings. The Lord's promise to "order all things for your good" (verse 11) provides comfort during economic uncertainties.
By summer 1836, Joseph Smith faced crushing debt. The Kirtland Temple, dedicated in March with glorious spiritual manifestations, had cost approximately $40,000—a staggering sum for the small Church. Joseph personally owed around $13,000, with additional obligations looming. Members had sacrificed extraordinarily: women donated china for temple plaster, men worked while fasting, some mortgaged their farms.
Into this desperate situation came Jonathan Burgess with an enticing story: a large sum of money supposedly lay buried in the cellar of a house in Salem, Massachusetts. Burgess claimed knowledge of this treasure's location. Given Joseph's treasure-seeking background in his youth (see Joseph Smith—History 1:55-57) and his desperate financial circumstances, he decided to investigate.
In late July 1836, the four men left Kirtland for Salem—a journey of approximately 600 miles each way. This represented significant time and expense for men already in debt. The journey demonstrated their desperation and willingness to pursue unlikely solutions to pressing financial problems.
Salem was one of America's wealthiest cities in the 1830s. Its merchants had grown rich through global trade, particularly with China and the East Indies. The East India Marine Society Museum showcased exotic treasures from around the world. This visible wealth may have made the buried treasure story seem plausible.
Salem remained famous (or infamous) for the 1692-1693 witch trials, during which twenty people were executed for alleged witchcraft. This historical association with religious extremism and false accusations may have made Salem residents particularly skeptical of new religious movements like Mormonism.
While Joseph and his companions were in Salem, Nathaniel Hawthorne—who lived there—was writing tales of buried treasure. Local newspapers regularly reported treasure-seeking stories. This cultural context normalized treasure-hunting, even as it remained a speculative and often embarrassing pursuit.
According to Joseph's August 19, 1836 letter to Emma, they were unable to rent or even access the house where the treasure supposedly lay. The owner refused them entry. The treasure hunt failed completely. This failure could have been devastating—a 1,200-mile journey, significant expense, time away from Church duties, all for nothing.
On August 6, 1836—relatively early in their Salem stay—Joseph received D&C 111. The Lord did not wait for them to fail completely before redirecting their efforts. This merciful timing prevented further embarrassment and immediately reoriented their purpose. Rather than sharply rebuking them, the Lord acknowledged their "follies" while expressing that He was "not displeased" with their journey (verse 1).
Following the revelation, the brethren shifted their focus to missionary work. They preached publicly, visited homes, and explored the city. On August 19, they visited the East India Marine Society Museum—not seeking financial treasures, but with new eyes to see Salem's real treasures: its people.
Five years later, in 1841, Elder Erastus Snow was called to serve a mission in Salem. He found remarkable success. The Salem Gazette reported: "A very worthy and respectable laboring man, and his wife, were baptized by immersion in the Mormon Faith." Six months later, the Salem Register noted: "Mormonism is advancing with a perfect rush in this city."
The Lord had promised "many people in this city, whom I will gather out in due time for the benefit of Zion" (verse 2) and "there are more treasures than one for you in this city" (verse 10). These prophecies proved true. The converts from Salem brought not only their faith but also their financial means, helping to address the very temporal concerns that had initially driven the journey.
The Lord's instruction to "inquire diligently concerning the more ancient inhabitants and founders of this city" (verse 9) proved significant for another reason. Salem housed Essex County records, including genealogies of many early American families—including Joseph Smith's ancestors. Robert Smith, the first of the Smith family in America, had settled in Essex County. This genealogical treasure ultimately served the cause of salvation for the dead.
D&C 111:1 — "I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies."
The Lord begins with remarkable gentleness. Rather than condemning Joseph and his companions for their questionable treasure-seeking journey, He acknowledges their "follies" while expressing that He is "not displeased." This opening establishes a pattern of divine patience with human weakness—the Lord can work with imperfect servants who make mistakes when their hearts remain faithful.
The word "follies" in 1836 carried less moral condemnation than today. Noah Webster's 1828 dictionary defined folly as "a weak or absurd act; weakness of intellect; imbecility of mind" rather than sin or wickedness. The Lord distinguishes between foolish judgment and wicked rebellion. Joseph's decision to seek treasure was unwise, not immoral.
The phrase "notwithstanding" signals that the Lord looks beyond human mistakes to see faithful hearts. This echoes the Lord's dealings with other prophets—Abraham's lies about Sarah, Moses' anger at Meribah, Peter's denials—all transformed by divine mercy.
D&C 111:2 — "I have much treasure in this city for you, for the benefit of Zion, and many people in this city, whom I will gather out in due time for the benefit of Zion, through your instrumentality."
The Lord dramatically redefines "treasure." Joseph came seeking buried gold; the Lord reveals the true treasure is "many people" who will be gathered to Zion. This establishes a fundamental gospel principle: human souls are infinitely more valuable than material wealth. The phrase "in due time" teaches divine timing—the Lord gathers His people according to His schedule, not ours.
The word "treasure" (Hebrew: owtsar אוֹצָר; Greek: thēsauros θησαυρός) typically refers to material wealth. The Lord's redefinition is revolutionary—people are treasure. The phrase "due time" emphasizes patience and divine timing, echoing the Lord's pattern throughout scripture of working according to His own schedule.
"Through your instrumentality" indicates that Joseph and his companions would be the means of gathering these souls—their journey would ultimately serve missionary purposes despite its misguided beginning.
In 1841, five years after this revelation, Elder Erastus Snow served a mission in Salem with remarkable success. The Salem Gazette and Salem Register both reported significant baptisms and growth. The "many people" promised were indeed gathered, bringing both spiritual strength and temporal means to bless Zion.
D&C 111:3 — "Therefore, it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you."
The Lord provides practical direction: form relationships intentionally. Rather than treasure-hunting, Joseph and his companions should network with people. The phrase "as you shall be led, and as it shall be given you" indicates that the Spirit will guide whom they should meet and teach—this is missionary work directed by revelation, not random socializing.
"Form acquaintance" means to intentionally build relationships. In the 1830s, this would involve visiting homes, attending public gatherings, engaging in business conversations. The Lord redirects their networking from financial gain to soul-saving purposes.
"As you shall be led" and "as it shall be given you" both indicate divine guidance through the Holy Ghost. This is the pattern for missionary work: follow the Spirit's promptings about whom to teach.
This verse establishes the pattern for member missionary work: build genuine relationships, follow the Spirit's promptings about whom to teach, trust that the Lord will guide conversations toward gospel topics when appropriate.
D&C 111:4 — "And it shall come to pass in due time that I will give this city into your hands, that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours."
The Lord promises eventual temporal blessings, but only after spiritual priorities are established. "In due time" again emphasizes divine timing. The promise that Salem's "wealth pertaining to gold and silver shall be yours" would be fulfilled when converts joined the Church bringing their means—not through finding buried treasure, but through converting souls who would contribute to Zion's building.
"I will give this city into your hands" means the Lord will give them influence and spiritual power over Salem through successful missionary work. This echoes Joshua's conquest of Canaan—not through military might but through faith.
"They shall not discover your secret parts" has been interpreted various ways: Some see this as protection of sacred temple ordinances (the Kirtland Temple had just been dedicated with sacred ordinances revealed); others as business affairs remaining private; most likely, it refers to the Church's financial dealings remaining undiscovered by enemies, preventing persecution.
"Wealth pertaining to gold and silver" acknowledges their temporal needs while subordinating these to spiritual priorities. The Lord will provide—but according to His timing and methods.
The 1841 Salem converts proved this promise true. Described as "worthy and respectable" citizens, they brought both faith and financial means that helped the Church. The temporal blessings followed spiritual priorities exactly as the Lord promised.
D&C 111:5 — "Concern not yourselves about your debts, for I will give you power to pay them."
The Lord directly addresses Joseph's primary anxiety: crushing debt. His command is remarkably simple: stop worrying. Rather than providing immediate financial relief, He promises "power to pay them"—capability rather than instant money. This teaches that anxiety doesn't solve problems; faith and continued service do.
"Concern not yourselves" echoes Jesus' Sermon on the Mount command to "take no thought for the morrow" (Matthew 6:34). The Lord doesn't say the concerns are illegitimate—debts must be paid—but that anxiety about them is counterproductive to faith.
"Power to pay them" doesn't promise immediate money but divine enablement. Whether through converts bringing means, economic opportunities, or Church growth enabling debt service, the emphasis is on the Lord providing capability rather than dramatic bailouts.
Joseph's $13,000 debt was eventually paid, though not through treasure-hunting. Church growth brought increased tithing; the Kirtland Safety Society (despite its 1837 failure) temporarily helped; and the move to Missouri/Illinois in 1838-1839 created fresh financial starts. The Lord provided power to pay over time.
D&C 111:6 — "Concern not yourselves about Zion, for I will deal mercifully with her."
The Lord addresses the second major anxiety: Zion's troubles. Missouri Saints were being expelled from Jackson County, creating pressure on Church leadership. The Lord's counsel mirrors verse 5: stop worrying. He promises mercy for Zion—not immediate deliverance, but divine care and eventual redemption. This teaches that the Lord's work will succeed despite temporary setbacks.
"Zion" in 1836 referred primarily to Jackson County, Missouri, where Saints had been expelled in 1833. Joseph felt responsible for Zion's redemption but was powerless to achieve it militarily or financially. The Lord's promise that He will "deal mercifully with her" assures that despite appearances, Zion remains under divine protection.
"Deal mercifully" doesn't promise immediate restoration but divine compassion and eventual fulfillment of promises. The Lord's mercy manifest in His own timing—ultimately through westward migration to the Salt Lake Valley where Zion would be established permanently.
Zion's redemption came through the Saints' faithfulness and eventual westward migration. The mercy promised wasn't immediate military victory but the Lord's patient working through His people to establish Zion in the Salt Lake Valley—a Zion that would endure.
D&C 111:7 — "Tarry in this place, and in the regions round about;"
The Lord provides direct, practical instruction: remain in Salem and surrounding areas. This redirects their mission from quick treasure-hunting to patient missionary work. "Tarry" (stay, remain) indicates they shouldn't rush back to Kirtland but should spend time building relationships and teaching the gospel in Salem.
"Tarry" means to remain, stay, or wait. In biblical usage, it often implies waiting for divine instruction or timing. The Lord is telling them to slow down, stop rushing, and remain where He has sent them—but for different purposes than they originally intended.
"In the regions round about" expands their area of labor beyond Salem itself to surrounding Massachusetts communities. This suggests systematic missionary work rather than focused treasure-hunting in one location.
Sometimes the Lord's direction is simply to stay where we are rather than rushing to the next opportunity. This verse teaches patience and trust that the Lord has purposes for our location and circumstances that we may not initially recognize.
D&C 111:8 — "And the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you."
This verse provides one of scripture's clearest patterns for personal revelation. Divine guidance comes through "peace and power" of the Spirit—not through dramatic signs or financial success. This teaches Saints how to recognize God's will in any situation. Peace provides reassurance; power provides strength to act. Together, they create a complete witness of divine approval.
"Signalized" means indicated or made known through a signal. The signal is specifically "peace and power"—spiritual feelings rather than external circumstances.
"Peace" (Hebrew: shalom שָׁלוֹם; Greek: eirēnē εἰρήνη) in scripture means wholeness, completeness, and right relationship with God—not merely absence of conflict. It's deep assurance that one is in God's will.
"Power" (Hebrew: koach כֹּחַ; Greek: dynamis δύναμις) refers to spiritual strength and capability. When combined with peace, it provides both confirmation and enablement to act.
"Flow unto you" suggests continuous guidance rather than a single moment—the Spirit's confirmation comes as sustained spiritual feeling.
This pattern guides modern revelation seeking. When facing decisions:
D&C 111:9 — "This place you may obtain by hire. And inquire diligently concerning the more ancient inhabitants and founders of this city;"
The Lord provides practical direction: rent lodging ("obtain by hire") and research Salem's early inhabitants. This command connects missionary work to family history—a crucial link in Latter-day Saint theology. The dead need ordinances performed by the living, and genealogical research enables temple work. What appears as historical curiosity is actually soul-saving work for both living and dead.
D&C 111:10 — "For there are more treasures than one for you in this city."
The Lord emphasizes plurality: "treasures"—not treasure. Joseph came seeking one treasure (buried gold); the Lord reveals multiple treasures exist. This includes people to convert, genealogical records to discover, missionary experiences to gain, and eventual temporal blessings. The verse teaches that God's blessings are always more abundant and diverse than our limited expectations.
D&C 111:11 — "Therefore, be ye as wise as serpents and yet without sin; and I will order all things for your good, as fast as ye are able to receive them. Amen."
The revelation concludes with two powerful principles. First, disciples should exercise wisdom ("wise as serpents") while maintaining moral purity ("without sin"). Second, the Lord promises to "order all things for your good"—He orchestrates circumstances for Saints' benefit when they remain faithful. The phrase "as fast as ye are able to receive them" teaches that blessings come according to our capacity, not merely our desires.
Complete linguistic analysis of highlighted terms with Hebrew, Greek, Latin, Etymology, and Webster 1828 definitions.
Noah Webster's 1828 dictionary defined "folly" as "a weak or absurd act; weakness of intellect; imbecility of mind; want of understanding." This was less severe than modern usage, which often implies sinful foolishness. In 1836, folly described unwise judgment rather than moral failure.
ivveleth (אִוֶּלֶת) — "foolishness, silliness"
Related to evil (אֱוִיל), "fool, foolish"—one who rejects wisdom
Found frequently in Proverbs describing those who lack practical wisdom
aphrosynē (ἀφροσύνη) — "foolishness, lack of sense"
From aphrōn (ἄφρων), "without reason, senseless"
Not necessarily sinful but indicating poor judgment
From Old French folie "madness, stupidity," from fol "foolish." Ultimately from Latin follis "bellows, bag"—suggesting an empty-headed person, one full of air rather than wisdom.
The Lord's use of "folly" rather than "sin" or "transgression" signals that Joseph's treasure-seeking journey was unwise but not wicked. This distinction matters: the Lord corrects poor judgment without condemning character. He can work with foolish decisions when hearts remain faithful. This teaches that not every mistake is a sin requiring repentance—some errors simply need wisdom applied going forward.
Webster 1828: "Wealth accumulated; particularly, a stock or store of money in reserve; also, any thing valued and laid up for preservation."
Owtsar (אוֹצָר) — "treasure, storehouse, treasury"
Used of physical treasures (gold, silver) and metaphorical treasures (wisdom, knowledge)
Related to tsur (צוּר), "to bind, besiege"—treasure is bound up, secured, protected
Thēsauros (θησαυρός) — "treasure, storehouse, treasure chest"
Jesus uses this word extensively in the Gospels, contrasting earthly and heavenly treasures
The verb thēsaurizō (θησαυρίζω) means "to store up, lay up treasure"
From Latin thesaurus, from Greek thēsauros "store, treasure." Related to Greek tithēmi "to put, place"—treasure is what is carefully put away for safekeeping.
The Lord's revolutionary redefinition of treasure in D&C 111 lies at the heart of Restoration theology: human souls are treasures infinitely more valuable than material wealth. This principle appears throughout scripture but receives explicit articulation here. When Joseph sought buried gold, the Lord revealed "many people" as the true treasure (verse 2) and "more treasures than one" (verse 10). This teaching:
The combination of "peace and power" provides a dual-witness pattern for recognizing divine will:
This pattern appears throughout scripture and modern revelation. When both are present, individuals can proceed with confidence. When either is absent—if one feels power without peace (potentially prideful self-will) or peace without power (perhaps comfortable complacency)—further spiritual inquiry is needed. The combination creates balanced revelation.
The Lord specifically says these will "flow unto you" (verse 8)—suggesting a continuous stream rather than a single moment. Divine guidance isn't always dramatic but often comes as sustained, subtle spiritual feeling.
Webster 1828: "Wise - Properly, having knowledge; hence, having the power of discerning and judging correctly, or of discriminating between what is true and what is false"
The command to be "wise as serpents and yet without sin" creates intentional tension: use discernment and shrewdness in navigating the world, but maintain moral purity. This isn't permission for deception but a call to:
In D&C 111's context, this counsel tells Joseph and companions: learn from your treasure-seeking mistake (be wise), but don't sin or deceive in pursuit of financial relief. Use good judgment in future financial decisions while maintaining moral standards.
"When has a plan that didn't work out turned into a blessing you didn't expect? How did you recognize the Lord's hand in redirecting your path?"
Youth face constant pressure about career choices, college selection, relationships, and financial success. D&C 111 provides a pattern for making decisions when anxious about the future:
D&C 111 powerfully teaches that missionary work is the Lord's supreme priority. When Joseph sought treasure, the Lord redirected him to "many people" as the true treasure.