THE DOCTRINE AND COVENANTS
SECTION 111
Revelation given through Joseph Smith the Prophet, at Salem, Massachusetts, August 6, 1836. HC 2: 465—466. At this time the leaders of the Church were heavily in debt due to their labors in the ministry. Hearing that a large amount of money would be available to them in Salem, the Prophet, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery traveled there from Kirtland, Ohio, to investigate this claim, along with preaching the gospel. The brethren transacted several items of church business and did some preaching. When it became apparent that no money was to be forthcoming, they returned to Kirtland. Several of the factors prominent in the background are reflected in the wording of this revelation.
1—5, The Lord looks to the temporal needs of his servants; 6—11, He will deal mercifully with Zion and arrange all things for the good of his servants.
1 I,
THE Lord your God, am not displeased with your coming this journey,
notwithstanding your follies.
[ They spend some time on the journey in searching for secret buried treasure in Salem. The leaders of the Church may have seen the rumors of treasure in Salem as a quick answer to their prayers and sincerely desired a quick end to their troubles. After all they had tried to do there was a great financial collapse in the country at the time. IT was not the time to try to start a bank and the saints fell victim to the times as well despite their best intentions. So I am sure that Joseph and other were looking for a quick way to get out from under the troubles of the Zion safety social problems with a little cash infusion of their ow. Maybe this waas the Lord's way to help them out so why not try it. However, the path to overcoming difficulty often requires extended effort and sacrifice over a long period of time. Quick fixes for our problems are rare—problems are normally overcome with sustained effort and the assistance of the Lord. ]
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.
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.
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;
[ A quote from Isa. 3:17 which is intended to mean “put you to shame”. An improved translation over the KJV would be something like “expose your private parts”. In Isa. 3 the statement is referring to the women of Israel going into captivity and being publicly stripped and humiliated as slaves. This verse in D&C is not referring to the same subject as Isa. 3, but just to the humiliation they have faced on this “folly” (v. 1) and potential humiliation they may be subjected to because of their debts (v. 5). The brethren may have been worried about embarrassment linked to the failure of their plan to find treasure in Salem. In context, the journey to Salem demonstrates the sincere desire of Joseph and the other leaders to follow the Lord’s command to pay their debts (D&C 104:78) and deal justly with their creditors. ] and its wealth pertaining to gold and silver shall be yours.
5 Concern not yourselves about your debts, for I will give you power to pay them.
6 Concern not yourselves about Zion, for I will deal mercifully with her.
7 Tarry in this place, and in the regions round about;
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.
9 This place you may obtain by hire. And
inquire diligently concerning the more ancient inhabitants and founders of this city;
[ According to Smith and Sjodahl, “History is, perhaps, the most useful knowledge a missionary can have, next to a thorough understanding of the principles of the gospel, but ‘ancient inhabitants’ refers more particularly to the ancestors of the Prophet. The Revelation was given at Salem, the county seat of Essex County, Massachusetts. It was in that county that Robert Smith, the first of the Smith family in America, settled. It was the residence of many more of the pioneer immigrants to America, whose descendants joined the Church. At Salem, the county seat, the records for all the towns in the county were kept, and the Smiths’ record, among others, were there. The matter of genealogy evidently entered into the inquiry concerning the ‘ancient inhabitants,’ for a purpose which was manifest later, of the salvation of the dead.” (Hyrum M. Smith and Janne M. Sjodahl, Doctrine and Covenants Commentary, page 729).
Following the Lord’s command to “inquire diligently concerning the more ancient inhabitants and founders of this city” (D&C 111:9), Joseph and the other Church leaders spent roughly three weeks in the area, learning about the local culture. In a letter to his brother, Oliver Cowdery shared what he had learned about the history of the Puritans in Salem, including the famous witch trials. The men also learned more about the history of the American Revolution and reflected on its meaning to them. After they visited Bunker Hill, the site of one of the early battles of the Revolution, Oliver reflected, “From this we went to Bunker hill, viewed the ground which, on the 17th of June, 1775, was drenched with blood for the liberty I enjoy. . . . The history of this battle is so familiar in the minds of the readers of the Messenger, that it would be occupying space unnecessarily, to give even a detail; but judge of the feelings of my heart, when I viewed, from the top of the monument, the entire theater on which was fought one of the most important battles ever recorded in history.”1
When the men toured the ruins of the recently destroyed Catholic Ursuline Convent, the experience made a powerful impression on Joseph Smith’s mind. The compound included a school, a chapel, and other worship spaces. Fired by anti-Catholic sentiment, a Protestant mob had burned the convent to the ground on August 11, 1834, just two years before Joseph and his companions arrived in Salem. The covenant was completely destroyed, despite the fact that most of the students who attended the school came from Protestant families. The scene of the wreckage was deeply moving to the men, themselves the victims of religious persecution. Oliver reflected, “It was a religious persecution—a disgraceful, shameful religious persecution—one, or more, religious societies rising up against another. Is this religion? The good people here, being very tenacious of right, as well as the tradition of their ancestors, thought it doing God service to burn a Catholic convent, because the Catholic religion was different from their own . . . I confess I retired from this scene of mobbery with a heavier heart than from the far-famed Bunker Hill.”2
The scene of the ruined convent also caused Joseph to lament over the hatred among members of different Christian churches. Looking back on the experience, he later wrote,
Well did the Savior say concerning such “by their fruits you shall know them,” and if the wicked mob who destroyed the Charleston Convent, and the cool calculating, religious, lookers on, who inspired their hearts with deeds of infamy do not arise, and redress the wrong, and restore the injured four fold, they in turn will receive of the measure they have meted out, till the just indignation of a righteous God is satisfied. When will man cease to war with man, and wrest from him his sacred right, of worshipping his God according as his conscience dictates? Holy Father, hasten the day.3
While Joseph and his companions gained a greater understanding and appreciation for their heritage and religious tolerance, they were unsuccessful in preaching the gospel in Salem. The Lord had promised not just treasure but also “many people in this city, whom I will gather out in due time for the benefit of Zion” (D&C 111:2). However, this promise was not fulfilled until September 1841, when Elders Erastus Snow and Benjamin Winchester were called to preach the gospel in Salem. Just under a year later, the elders had succeeded in baptizing ninety people into the Church. The local newspaper noted with alarm that “Mormonism is advancing with a perfect rush in the city.”4
1. Oliver Cowdery, “Prospectus,” Latter Day Saints’ Messenger and Advocate, October 1836, 388.
2. Cowdery, “Prospectus,” 392.
3. JS History, vol. B-1, p. 749, JSP, emphasis in original. See also Craig J. Ostler, “Treasures, Witches, and Ancient Inhabitants (D&C 111),” in You Shall Have My Word: Exploring the Text of the Doctrine and Covenants, ed. Scott C. Esplin, Richard O. Cowan, and Rachel Cope, 2012.
4. Donald Q. Cannon, “Joseph Smith in Salem,” in Studies in Scripture: The Doctrine and Covenants, ed. Robert L. Millet and Kent P. Jackson, 1989, 436. ]
10 For
there are more treasures than one for you in this city.
[ the issue of treasure is one that runs throughout this revelation. In some cases it is referring to literal physical treasure (i.e., material wealth) and in other cases it is referring to figurative spiritual treasure (i.e., people who worship the Lord). The rhetoric and symbolism is derived from Isaiah’s usage: for literal see, Isa. 45:14, Isa. 54:11, Isa. 60:1-18, and also Micah 4:13; for figurative see Isa. 49:18, Isa. 62:3. In Isaianic context, the fulfilment of a verse like 4 would coincide with Isa. 60:1-18. ]
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.
[ Historical Material Pertaining to Doctrine & Covenants 111 Excerpt from History of the Church On Monday afternoon, July 25th, in company with Sidney Rigdon, Brother Hyrum Smith, and Oliver Cowdery, I left Kirtland...and the next evening, about ten o’clock we arrived at Buffalo, New York...we took passages on a line boat for Utica, where we arrived about eight o’clock A.M. of the 29th, just in time to take the railroad car for Schenectady, the first passenger car on the new road.... On the 30th, at seven o’clock A.M., we went on board the steamer John Mason, which took us to the Erie, lying over the bar.... From New York we continued our journey to Providence, on board a steamer; from thence to Boston, by steam cars, and arrived in Salem, Massachusetts, early in August, where we hired a house, and occupied the same during the month, teaching the people from house to house, and preaching publicly, as opportunity presented; visiting occasionally, sections of the surrounding country, which are rich in the history of the Pilgrim Fathers of New England, in Indian warfare, religious superstition, bigotry, persecution, and learned ignorance.... I received the following: [text of D&C 111 quoted] (Joseph Smith, History of the Church, volume 2, pages 463-465) Excerpt from Comprehensive History of the Church Another circumstance connected with this Kirtland period, and in a way related to the financial difficulties of the times, is dwelt upon by anti- “Mormon” writers to the disadvantage of the Prophet and of the church; and for that reason it is necessary to mention it here. Briefly told it amounts to this: In July, 1836, in the midst of the greatest financial distress at Kirtland, the Prophet, with his brother Hyrum, Sidney Rigdon and Oliver Cowdery made a journey to Salem, Massachusetts, where they hired a house during the month of August and spent their time in teaching the people from house to house and preaching publicly, as opportunity presented; visiting occasionally sections of the surrounding country which are rich in the history of the Pilgrim Fathers of New England, in Indian warfare, religious superstitions, bigotry, persecution and learned ignorance. While the Prophet gives a somewhat circumstantial account of this journey to Salem and his return to Kirtland in September, he nowhere assigns an adequate cause for himself and company making it--the object of it is not stated. Ebenezer Robinson, for many years a faithful and prominent elder in the church, and at Nauvoo associated with Don Carlos Smith--brother of the Prophet--in editing and publishing the Times and Seasons, states that the journey to Salem arose from these circumstances. There came to Kirtland and a brother by the name of Burgess who stated that he had knowledge of a large amount of money secreted in the cellar of a certain house in Salem, Massachusetts, which had belonged to a widow (then deceased), and thought he was the only person who had knowledge of it, or of the location of the house. The brethren accepting the representations of Burgess as true made the journey to Salem to secure, if possible, the treasure. Burgess, according to Robinson, met the brethren in Salem, but claimed that time had wrought such changes in the town that he could not for a certainty point out the house “and soon left.” They hired a house and occupied it and spent their time as per the narrative of the Prophet already quoted, While in Salem the Prophet received a revelation in which the folly of this journey is sharply reproved: [text of D&C 111 quoted] (B. H. Roberts, Comprehensive History of the Church, volume 1, page 411) Excerpt from Revelations of the Prophet Joseph Smith On 25 July 1836, Joseph Smith, his brother Hyrum, Oliver Cowdery, and Sidney Rigdon left Kirtland, Ohio, for the East. Indebtedness plagued church leaders in Ohio. With the rapid increase of membership, constant travel to regulate Church branches, the purchase and development of several properties (including the temple), and the purchase and/or operation of several business enterprises (including the Whitney store and the printing office), Church leaders desperately sought every available opportunity to obtain money. Private discussions had already addressed the topic of founding a bank in Kirtland. A major factor that encouraged this trip east was the affirmation of a Massachusetts member of the Church named Burgess that a “large amount of money had been secreted in the cellar of a certain house in Salem, Massachusetts.” Sufficient credence was given to the statement of this brother, undoubtedly Jonathan Burgess of Barnstable, Massachusetts, that “steps were taken to try and secure the treasure.” Arriving in New York City the last day of July, these Church authorities made business contacts, inquired about plates and dies for printing notes for the Church bank, and went sightseeing. The foursome left New York City on 3 August for Salem, where they arrived the following day. According to one account, “Brother Burgess met them in Salem, evidently according to appointment, but time had wrought such a change that he could not for a certainty point out the house and soon left.” Section 111, received on Sunday, 6 August 1836, mentioned the “follies” of the party for giving too much attention to earthly “treasures.” Moreover, the revelation emphasized that the city had “more treasures than one,” meaning prospective converts to the gospel message. As a consequence, Elder Rigdon filled at least two preaching assignments in Salem. After remaining approximately three weeks, the Prophet, Cowdery, and Rigdon departed for Kirtland, about 25 August 1836. (Hyrum Smith had departed for Ohio the previous week.) The trio arrived back in Kirtland sometime in September 1836. Verse two implies that many people would be gathered out of the Salem area. It is significant to note that over one hundred converts were baptized in 1841 through the labors of Erastus Snow. (Lyndon W. Cook, Revelations of the Prophet Joseph Smith, pages 220-221)]