View source for Was Joseph Smith commanded by the Lord to go to Salem, Massachusetts, to hunt for treasure in the cellar of a house

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==Was Joseph Smith commanded by the Lord to go to Salem, Massachusetts, to hunt for treasure in the cellar of a house?==
===Joseph and several other leaders traveled to Salem hoping to find money that could be used to satisfy some of the Church's outstanding debt===
The trip was apparently made on their own initiative, and was not commanded by the Lord. Joseph did not "prophesy" that they would find money in Salem, but instead made the trip because he became convinced that the story that the treasure existed might true. Upon failing to locate the money, they spent their time preaching to the people in Salem.

===The trip to the East was an effort to find a means to relieve some of the outstanding debt that the Church===
On July 25, 1836, Joseph, Hyrum, Sidney Rigdon and Oliver Cowdery began a journey from Kirtland to the East Coast for the purpose of seeking a means to relieve some of the outstanding debt that the Church had incurred. The men visited New York City in order to consult with their creditors regarding their debt.<ref>Donald Q. Cannon, "Joseph Smith in Salem, (D&C 111)" Robert L. Millet and Kent P. Jackson (editors), ''Studies in Scripture, Vol. 1: The Doctrine and Covenants'', (Salt Lake City: Deseret Book, 1989), pp. 433.</ref> Four days later, upon completing their business in New York, they then continued on to Salem, Massachusetts.

===After visiting New York City, the men traveled to Salem upon hearing that a large amount of money would be available to them there===
The trip to Salem is the subject of the revelation contained in D&C 111. The introduction states:

<blockquote>
''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.'' 
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This was a period in which great financial difficulties were being experienced by the Church in Kirtland&mdash;hence the motivation to search after the alleged treasure. 

===The revelation itself indicates that the Lord did ''not'' command the prophet to go to Salem to obtain money===
<blockquote>
I, the Lord your God, '''am not displeased with your coming this journey, notwithstanding your follies'''. ({{s||D&C|111|1}}) {{ea}}
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B.H. Roberts provides additional information regarding the reason for the trip.
<blockquote>
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 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."<ref>{{CHC | vol=1|start=410|end=411 }}</ref>
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===The trip to Salem was apparently a "venture of their own design"===
The trip to Salem was apparently "a venture of their own design, not one of divine direction."<ref>Joseph Fielding McConkie, Craig J. Ostler, ''Revelations of the Restoration'' (Salt Lake City: Deseret Book Company, 2000), p. 896.</ref> Two weeks after receiving the revelation recorded in D&C 111, Joseph wrote the following letter to his wife Emma from Salem.

:Salem, Mass., August 19th, 1836.

:My beloved Wife:—Bro. Hyrum is about to start for home before the rest of us, which seems wisdom in God, as our business here can not be determined as soon as we could wish to have it. I thought a line from me by him would be acceptable to you, even if it did not contain but little, that you may know that you and the children are much on my mind. With regard to the great object of our mission, you will be anxious to know. We have found the house since Bro. Burgess left us, very luckily and providentially, as we had one spell been most discouraged. The house is occupied, and it will require much care and patience to rent or buy it. We think we shall be able to effect it; if not now within the course of a few months. We think we shall be at home about the middle of September. I can think of many things concerning our business, but can only pray that you may have wisdom to manage the concerns that involve on you, and want you should believe me that I am your sincere friend and husband. In haste. Yours &c., Joseph Smith, Jr.<ref>{{PWJS1| start=350}}</ref>

The letter indicates that Joseph had not yet given up hope of locating the actual physical treasure for which they had originally come. The four men spent their time in Salem preaching and sightseeing.

===Salem's "treasure"===
The Lord indicates, however, that there is some benefit to be derived from their presence there. The "treasure" referred to has to do with planting seeds for the future preaching of the Gospel:

: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. 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...For there are more treasures than one for you in this city. ({{s||D&C|111|2-3}},{{s||D&C|111|10}})

Richard Lloyd Anderson notes that in D&C 111, "the definition of riches came
in doublets, a scriptural pattern of restating one idea in two aspects."{{MatureJS}} The following parallels are noted:

{| valign="top" border="1" style="width:100%; font-size:85%"
!width="50%"|Phrase #1
!width="50%"|Phrase #2
|-
|I have much treasure in this city for you, '''for the benefit of Zion''' (verse 2, part a)
||and many people in this city, whom I will gather out in due time '''for the benefit of Zion''' (verse 2, part b)
|-
|'''Concern not yourselves''' about your debts, '''for I will give''' you power to pay them. (verse 5)
||'''Concern not yourselves''' about Zion, '''for I will deal''' mercifully with her. (verse 6)
|-
|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. (verse 2)
||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. (verse 4) 
|}

Anderson suggests that "such similar phrasing suggests that paying debts and the welfare of
Zion were but different forms of the same hope." The "gold and silver" mentioned in Verse 4 is equated with the "treasure" of "many people" in Verse 2, which suggests that "the gathering of the converts is at the same time a gathering of their resources."

===Fulfillment of the revelation===
It became evident to the leaders of the Church that the "treasure" referred to by the Lord was the conversion of people in Salem to the Gospel. In 1841, five years after the revelation was given, Erastus Snow and Benjamin Winchester were called to serve a mission in Salem. Cannon notes that the elders were sent explicitly for the purpose of fulfilling the revelation:

:[Hyrum Smith and William Law] gave Erastus Snow a copy of the Salem Revelation and requested to fulfill it. Snow and Winchester arrived in Salem in September of 1841. They preached at public meetings, published a pamphlet addfressed to the citizens of Salem, and challenged the notorious Mormon apostate, John C. Bennett to debate. Their efforts bore fruit. By March of 1842 they had organized the Salem Branch with 53 members. By the end of that summer, the branch had 90 members.<ref>Cannon, 436.</ref>

These conversions were sufficiently noticed to have been commented on by two of Salem's newspapers, the ''Salem Gazette'' on Dec. 7, 1841, and ''The Salem Register'' on June 2, 1842.

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