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The Life of ChristSection 30 / 113
Section 030 · The Sermon on the Mount

The Higher Law

Six times he quotes the law they were given, and six times reaches behind the act to what produces it, until the standard is no longer conduct at all, but the character of God.

Matthew 5:21–483 of 6 accountsReading: CCE

Tap a Gospel to show or hide its column. Narrow to any two to read them side by side.

ProvenanceJSTJoseph Smith TranslationCCECovenant Christian EditionDeleted text shown struck, attributed
Study: reading text with parallel accounts; changes available.

Note. The densest JST passage in the Sermon. Two of its additions have no King James verse to sit in at all, and one deletion removes a famous escape clause: “whosoever is angry with his brother without a cause.”

? How to read this edition

The reading is the Joseph Smith Translation, in the text of the Covenant Christian Edition, carried beside each Gospel and set against the King James baseline. Headers give both numbering systems: the CCE chapter and verse, and the traditional KJV reference.

JST
Green: Joseph Smith Translation. Where the Covenant Christian Edition departs in substance from the King James text and the change is in the JST (confirmed against the parallel-column edition). Modernized English (“has” for “hath,” “you” for “thou”) is not marked.
CCE
Burgundy: Covenant Christian Edition. Where the CCE’s reading departs from the King James but the change is not in the Joseph Smith Translation manuscript (e.g. “this day I have begotten you” at the baptism). Some are Joseph’s own readings from his sermons; the section’s Joseph Smith commentary then gives the sermon.
MatthewKJVMatthew 5:21–48CCEMatthew 3:18–26NT 1NT 2

21You have heard that it has been said by them of old time that you shall not kill, and whoever shall kill shall be in danger of the judgment of God. 22But I say unto you that whoever is angry with his brother without a cause shall be in danger of his judgment. And whoever shall say to his brother, Raca, or Rabcha, shall be in danger of the council. And whoever shall say to his brother, You fool, shall be in danger of hellfire.

23Therefore, if you shall come unto me, or shall desire to come unto me, or if you bring your gift to the altar and there remember that your brother has anything against you, 24leave there your gift before the altar, and go your way unto your brother, and first be reconciled to your brother, and then come and offer your gift.

25Agree with your adversary quickly while you are in the way with him, lest at any time your adversary deliver you to the judge, and the judge deliver you to the officer, and you should be cast into prison. 26Truly I say unto you, you shall by no means come out from there until you have paid the utmost farthing.

27You have heard that it was said Behold, it is written by them of old time that you shall not commit adultery. 28But I say unto you that whoever looks on a woman to lust after her has committed adultery with her already in his heart. Behold, I give unto you a commandment that you suffer none of these things to enter into your heart; for it is better that you should deny yourselves of these things, wherein you will take up your cross, than that you should be cast into hell.

29Wherefore, if your right eye offend you, pluck it out and cast it from yourself; for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell. 30Or if your right hand offend you, cut it off and cast it from yourself; for it is profitable for you that one of your members should perish, and not that your whole body should be cast into hell. And now this I speak, a parable concerning your sins; wherefore, cast them from you that you may not be hewn down and cast into the fire.

31It has been said written that whoever shall divorce his wife, let him give her a writing of divorcement. 32Truly, truly I say unto you that whoever shall divorce his wife, saving for the cause of fornication, causes her to commit adultery. And whoever shall marry her that is divorced commits adultery.

33Again, you have heard that it has been said it has been written by them of old time: You shall not swear falsely, but shall perform unto the Lord your oaths. 34But I say unto you, swear not at all, neither by Heaven, for it is God’s throne; 35nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King; 36neither shall you swear by your head, because you cannot make one hair white or black. 37But let your communication be, Yea, yea; Nay, nay; for whatever is more than these comes of evil.

38You have heard that it has been said, An eye for an eye and a tooth for a tooth. 39But I say unto you that you resist not evil, but whoever shall smite you on your right cheek, turn to him the other also. 40And if any man will sue you at the law and take away your coat, let him have it. And if he sue you again, let him have your cloak also. 41And whoever shall compel you to go a mile, go with him twain a mile, and whoever shall compel you to go with him two, you shall go with him two. 42Give to him that asks of you; and from him that would borrow of you, turn not away.

43You have heard that it has been said, You shall love your neighbor and hate your enemy. 44But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use falsely accuse you and persecute you, 45that you may be the children of your Father who is in Heaven; for he makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust. 46For if you love only them who love you, what reward have you? Do not even the publicans the same? 47And if you salute your brethren only, what do you more than others? Do not even the publicans the same? 48Be ye therefore You are therefore commanded to be perfect, even as your Father who is in Heaven is perfect.

3 NephiLDS3 Nephi 12:21–48CCE3 Nephi 5:24–31

21Ye have heard that it hath been said by them of old time, and it is also written before you, that thou shalt not kill, and whosoever shall kill shall be in danger of the judgment of God. 22But I say unto you that whosoever is angry with his brother shall be in danger of his judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council, and whosoever shall say, Thou fool, shall be in danger of hellfire.

23Therefore, if ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hath aught against thee, 24go thy way unto thy brother and first be reconciled to thy brother, and then come unto me with full purpose of heart and I will receive you.

25Agree with thine adversary quickly while thou art in the way with him, lest at any time he shall get thee and thou shalt be cast into prison. 26Verily I say unto thee, thou shalt by no means come out thence until thou hast paid the uttermost senine. And while ye are in prison, can ye pay even one senine? Verily, verily I say unto you, nay.

27Behold, it is written by them of old time that thou shalt not commit adultery; 28but I say unto you that whosoever looketh on a woman to lust after her hath committed adultery already in his heart. 29Behold, I give unto you a commandment that ye suffer none of these things to enter into your heart, 30for it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell.

31It hath been written that whosoever shall put away his wife, let him give her a writing of divorcement. 32Verily, verily I say unto you that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whoso shall marry her who is divorced committeth adultery.

33And again it is written, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; 34but verily, verily I say unto you, swear not at all, neither by Heaven, for it is God’s throne, 35nor by the earth, for it is his footstool, 36neither shalt thou swear by thy head, because thou canst not make one hair black or white, 37but let your communication be, Yea, yea, nay, nay; for whatsoever cometh of more than these are evil.

38And behold, it is written, An eye for an eye and a tooth for a tooth; 39but I say unto you that ye shall not resist evil, but whosoever shall smite thee on thy right cheek, turn to him the other also. 40And if any man will sue thee at the law and take away thy coat, let him have thy cloak also. 41And whosoever shall compel thee to go a mile, go with him twain. 42Give to him that asketh thee, and to him that would borrow of thee, turn thou not away.

43And behold, it is written also that thou shalt love thy neighbor and hate thine enemy; 44but behold, I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you, 45that ye may be the children of your Father who is in Heaven, for he maketh his sun to rise on the evil and on the good. 46Therefore, those things which were of old time, which were under the law, in me are all fulfilled. 47Old things are done away and all things have become new. 48Therefore, I would that ye should be perfect, even as I or your Father who is in Heaven is perfect.

Covenant of ChristCoC3 Nephi 12:21–48CoC 3 Nephi 5:24–31

21All have heard what was said since ancient time, and have also seen it written before you, that you shall not murder, and whoever murders will incur condemnation by God. 22But I say to you whoever is angry with his brother will be in danger of His judgment. And whoever calls his brother, Worthless, will risk offending the Heavenly Council, and whoever will say, You fool! — risks the fires of hell.

23Therefore if any of you will come to Me, or will start to come to Me, and remembers that your brother or sister holds anything against you, 24go your way first to your brother or sister to be reconciled with them, and then come to Me with full commitment in your heart and I’ll welcome you.

25Accept accountability for your misconduct the instant it’s brought to your attention, to avoid leaving this life unrepentant and risking condemnation. 26I warn you: You’ll discover no way to escape before paying fully for every sin; and while in prison under condemnation, are you able to redeem yourself? I warn you that you cannot.

27Remember also, it was written since ancient time that you shall not commit adultery; 28but I say to you that anyone who engages in deliberate planning to seduce a woman to sin sexually has already committed adultery in his heart. 29Hear now: I command you to not let any of these things enter your heart, 30for it’s better to stop doing any of these things, and carry your own cross, rather than to be cast into hell.

31It has been written that whoever leaves his wife, let him give her a written divorce. 32But I say, unless it’s because of unfaithfulness, whoever leaves his wife causes her to be unfaithful. Whoever marries her after such a divorce also betrays the marriage covenant.

33And the Law also decrees: You are never to renounce, but always strictly do anything you swear unto God. 34But now I warn you: Don’t swear at all, either by heaven, for it’s God’s throne, 35or by the earth, for it’s His footstool, 36neither swear by your head, because you can’t even make one hair black or white, 37but only say: Yes, yes, no, no; for whatever results from more than that will prove to be evil.

38And the scriptures state: An eye for an eye and a tooth for a tooth; 39but I say instead: Accept life’s injustices gracefully, and when someone hits your right cheek, turn to him the other also. 40And if someone sues you under the law to get your coat, let them have your overcoat too. 41And whoever orders you to go a mile, go two. 42Give to any that ask of you, and if someone wants to borrow from you, never turn them down.

43The Law also says for you to love your neighbor, and lets you even hate your enemy. 44But now I say to you: Love your enemies also, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you, 45so you may become the children of your Father who is in heaven, for He makes His sun to rise on the evil and on the good. 46Therefore everything ordained anciently under the Law of Moses has all been fulfilled through Me. 47Those prior things are over and I implement these new things. 48Therefore I want you to be perfect, just as I or your Father who is in heaven is perfect.

Joseph Smith on the lower law and the higher

Bear It Patiently: And What Happens on the Fourth Time

The antitheses put a lower law beside a higher one, and Joseph Smith spent his life on exactly that seam. Two revelations restate two of these sayings outright: renounce war, and bear the blow patiently. But the discourses show him working the same question under pressure, and one of them is not a sermon on forbearance at all. It is the day he told the Saints he would restrain them no longer. Four others, from 1841 to 1844, read the “uttermost farthing” of verse 26 as a debt paid after death.

RevelationD&C 98:16

Renounce War and Proclaim Peace

D&C 98:16 (CCE T&C 98:3) · August 6, 1833 · scriptures.info ↗

Given at Kirtland while the Saints in Missouri were being driven: the higher law stated as a standing command rather than an ideal.

Therefore, renounce war and proclaim peace, and seek diligently to turn the hearts of the children to their Fathers and the hearts of the Fathers to the children.

RevelationD&C 98:23–26

If Men Will Smite You Once, and You Bear It Patiently

D&C 98:23–26 (CCE T&C 98:5) · August 6, 1833 · scriptures.info ↗

The turned cheek given a structure: the reward compounds each time it is not returned.

If men will smite you or your families once, and you bear it patiently and revile not against them, neither seek revenge, you shall be rewarded. But if you bear it not patiently, it shall be accounted unto you as being meted out a just measure unto you.

And again, if your enemies shall smite you a second time, and you revile not against your enemy and bear it patiently, your reward shall be a hundredfold. And again, if he shall smite you a third time and you bear it patiently, your reward shall be doubled unto you fourfold.

If Thy Right Arm Offend Thee

Writing to the exiles driven out of Jackson County, Joseph Smith reached for verses 29–30 to explain why the innocent were suffering with the guilty, and read the members of the body as members of a community.

Letter to Edward Partridge and Others, 10 December 1833; Letterbook 1, p. 72 (cf. Teachings of the Prophet Joseph Smith, p. 35) · Joseph Smith Papers ↗

And do not murmer only in this, but that those who are innocent are compelled to suffer for the iniquities of the guilty; and I cannot account for this, only on this wise, that the saying of the savior has not been strictly observed: If thy right eye offend thee pluck it out. and cast it from thee, or if thy right arm offend thee pluck it of[f] and cast it from thee. Now the fact is, if any of the members of our body are disordered, the rest of our body will be effected with them and then all is brought into bondage together.

Perfect as He Is Perfect

The Lectures on Faith were given to the elders’ school in Kirtland in the winter of 1834–35 and printed in 1835 as the first part of the Doctrine and Covenants. The seventh lecture asks outright why verse 48 is given, and answers: the saints are to be like him when he appears, and no one can enjoy his glory without his perfections. It speaks to the command of verse 48, not to the love of enemies that leads up to it. (The 1835 printing cites the verse as Matthew 15:48; it is Matthew 5:48.)

Lectures on Faith, Lecture Seventh, end of ¶9 and ¶10, in Doctrine and Covenants (Kirtland, 1835), p. 67 · canonized in the CCE as Teachings and Commandments 110 · Joseph Smith Papers ↗

Also recorded in Teachings and Commandments 110, Lecture 7:10; the end of Lecture 7:9, on 1 John 3:2–3.

… Thus says John, in his first epistle, 3:2 and 3: Behold, now we are the sons of God, and it doth not appear what we shall be; but we know, that when he shall appear we shall be like him; for we shall see him as he is. And any man that has this hope in him purifies himself, even as he is pure.— Why purify himself as he is pure? because, if they do not they cannot be like him.

The Lord said unto Moses, Leviticus, 19:2:— Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy. And Peter says, first epistle, 1:15 and 16: But as he who has called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. And the Savior says, Matthew, 15:48: Be ye perfect, even as your Father who is in heaven is perfect. If any should ask, why all these sayings? the answer is to be found from what is before quoted from John’s epistle, that when he (the Lord) shall appear, the saints will be like him: and if they are not holy, as he is holy, and perfect as he is perfect, they cannot be like him; for no being can enjoy his glory without possessing his perfections and holiness, no more than they could reign in his kingdom without his power.

Pure Friendship Weakened by Penal Oaths

From Liberty Jail, on the wreckage left by Sampson Avard’s secret bands. Joseph Smith never cites verses 33–37 here, but the counsel is the same counsel, and Hugh Nibley later set the two side by side.

Letter to Edward Partridge and the Church, circa 22 March 1839, Liberty Jail (cf. Teachings of the Prophet Joseph Smith, p. 146) · Joseph Smith Papers ↗

And again I would further suggest the impropriety of the organization of bands or companies by covenant or oaths by penalties or secrecies but let the time past of our experiance and sufferings by the wickedness of Doctor [Sampson] Avard suffice and let our covenant be that of the everlasting covenant as is contained in the Holy writ and the things that God hath revealed unto us. Pure friendship always becomes weakened the verry moment you undertake to make it stronger by penal oaths and secrecy.

Scourged in Hell or Paid the Last Farthing

The first of four places where Joseph Smith read the “uttermost farthing” of verse 26 as a debt that outlasts death. None of the four is a sermon on this verse, and he never cites it; the Joseph Smith Papers editors tie each to Matthew 5:26. They are set here together because, taken together, they are the only reading of the verse he gave. At a meeting of the Nauvoo Lyceum, William McIntire recorded him on Peter’s words about David: faith, repentance and baptism would not save a murderer until he had paid.

Account of Meeting, 12 January 1841, at the home of Amos Davis, Nauvoo · William P. McIntire Minute Book (Words of Joseph Smith, 12 January 1841) · Joseph Smith Papers ↗

then Joseph— takes it up & ad[d]s the Resurection & Eternal Judgment in the Eternal Judgment there is many things to know & to under stand in Gods Judging for instance Peter said David had not yet ascend to heaven & that he was a Murderer— & that his soul was in Hell is plainly told By Peter in acts— 2d. ch— Petter shews plainer [i]t in the 3d of acts that a Murderer could Not be Red[ee]med intill he would send Jesus Christ which before was preached unto you &c— that is that faith Repentance & Baptism would not save them untill the[y] ware scourged in hell or paid the Last farthing—

Such Characters Cannot Be Forgiven, Until They Have Paid the Last Farthing

Four months later he made the same argument from the stand, and the Times and Seasons printed it. A resonance, not an exposition: the subject is eternal judgment and the murderer, and verse 26 supplies the phrase for what the murderer owes.

Discourse, 16 May 1841, the meeting ground, Nauvoo · Times and Seasons, 1 June 1841 (2:429–430), p. 430 (Teachings of the Prophet Joseph Smith, 188–189) · Joseph Smith Papers ↗

The doctrine of eternal judgment was perfectly understood by the apostle, is evident from several passages of scripture. Peter preached repentance and baptism for the remission of sins to the Jews, who had been led to acts of violence and blood, by their leaders, but to the Rulers he said, “I would that through ignorance ye did it, as did also those ye ruled.”— Repent, therefore, and be converted that your sins may be blotted out, when the times of refreshing (redemption) shall come from the presence of the Lord, for he shall send Jesus Christ, who before was preached unto you &c.” The time of redemption here had reference to the time, when Christ should come; then and not till then would their sins be blotted out. Why? Because they were murderers, and no murderer hath eternal life. Even David, must wait for those times of refreshing, before he can come forth and his sins be blotted out; for Peter speaking of him says, “David hath not yet ascended into Heaven, for his sepulchre is with us to this day:’ his remains were then in the tomb. Now we read that many bodies of the saints arose, at Christ’s resurrection, probably all the saints, but it seems that David did not. Why? because he had been a murderer. If the ministers of religion had a proper understanding of the doctrine of eternal judgment, they would not be found attending the man who had forfeited his life to the injured laws of his country by shedding innocent blood; for such characters cannot be forgiven, until they have paid the last farthing. The prayers of all the ministers in the world could never close the gates of hell against a murderer.

Bear Until They Strike on the One Cheek

Four hours out of custody after the Reynolds and Wilson arrest, Joseph Smith spoke to a crowd of seven or eight thousand at the temple stand. Verse 39 appears in it, but as the floor beneath a declaration, not as its subject. Read the context note below before taking the line on its own.

Discourse, 30 June 1843, the temple stand, Nauvoo · Joseph Smith Papers ↗

I will lead you to battle & if you are not afraid to die & feel disposed to spill your Blood in your own defence you will not offend me, Be not the aggressor bear untill they strike on the one cheek offer the other & they will be sure to strike that, then defend yourselves & God shall bear you off.

An Eye for an Eye: The Priesthood That Administers It

Preaching on Hebrews 7 and the orders of priesthood, Joseph Smith placed “an eye for an eye” exactly where this section places it: with the lesser law, and with a priesthood that can bind burdens but cannot bless.

Discourse, 27 August 1843, the temple grove, Nauvoo · Joseph Smith Papers ↗

and if the priesthood of this generation has no more power than that of Levi or Aron or of a bishoprick it administers no blessings but cursings for it was an eye for an eye and a tooth for a tooth.

While Their Murderers Shall Dwell in Torment

In the King Follett Discourse, comforting the families of Saints killed in Missouri, Joseph Smith turned the phrase on their killers. Only Wilford Woodruff wrote down the farthing; Thomas Bullock heard “welter for years,” and the printed Teachings text joins the two. Again a resonance: the verse is borrowed for the murderers’ debt, not explained.

Discourse, 7 April 1844 (the King Follett Discourse), the grove east of the temple, Nauvoo · Wilford Woodruff Journal (cf. Teachings of the Prophet Joseph Smith, 359) · Joseph Smith Papers ↗

But I am authorized to say to you my friends in the name of the Lord that you may wait for your friends to come forth to meet you in Eternity in the morn of the celestial world, those Saints who have been murdered in the persecution shall triumph in the celestial world while their murderers shall dwell in torment untill they pay the utmost farthing.

Till Some Person Pays Their Debts They Owe

Five weeks later, preaching at the temple stand on the kingdoms of the Father, Joseph Smith gave the verse its widest reach, as George Laub recorded it: not murderers only, but all who will not obey the gospel stay in the world of spirits until the debt is paid, by themselves or by someone else for them. The “someone else” is baptism for the dead. Thomas Bullock’s report of the sermon does not have the line; its nearest words are given beside Laub’s.

Discourse, 12 May 1844, the temple stand, Nauvoo · George Laub Journal (Words of Joseph Smith, 12 May 1844) · Joseph Smith Papers ↗

and according to your works you shall be rewarded these who will not Obey the gospel will goe to the world of spirits there to stay till the[y] have paid the utmost farthing or till some person pays their depts [debts] the[y] owe Now all those who die in the faith goe to the Prison of spirits to preach to the dead in body but the[y] are alive in spirit and those spirits preach to the spirits that the[y] may live according to god in the Spirit and men do minister for the flesh and angels bare the glad tidings to the spirits and the[y] are made hapy by these means.

Context that changes the reading of the June 30, 1843, discourse: it is the habeas-corpus speech, given hours after his release, and the sentences around the quoted line run the other way entirely (“I will spill the last drop of Blood”). The turned cheek is named as the limit before defense begins, not as the counsel of the day; Clayton’s witness records the conclusion plainly. It is set here because verse 39 is genuinely in it, and shown with its neighbors rather than lifted clean.

Hugh Nibley on general rules and special exceptions

Superseded, Not Rescinded

Nibley’s contribution here is a distinction, and it does real work on the hardest verses in the passage. Commands stated in general terms (love your enemies, swear not at all, renounce war) are not suspended by the exceptions God elsewhere allows. The exception is a permission; the rule remains the rule, and is still in force when it is broken.

Brother Brigham Challenges the Saints“Brigham Young and the Enemy,” under “The Slough of Self-Righteousness” · Collected Works of Hugh Nibley, Vol. 13 · citing Matthew 5:34 ↗
An insidious form of compulsion is the oath, against which Joseph Smith and Brigham Young issued strong warnings. “Swear not at all” (Matthew 5:34 [Matt. 3:24]; cf. 3 Nephi 12:34 [3 Ne. 5:29]), the Savior said, explaining that since we have no control over the future—even to influence our own stature or hair color—we have no business committing ourselves to future situations which we cannot control or even foresee. “Let our covenant be that of the Everlasting Covenant, as is contained in the Holy Writ,” said Joseph Smith. “Pure friendship always becomes weakened the very moment you undertake to make it stronger by penal oaths and secrecy. . . . Our religion is between us and our God.” We do not take an oath to men.
Brother Brigham Challenges the Saints“If There Must Needs Be Offense” · Collected Works of Hugh Nibley, Vol. 13 · reprinted in the Ensign, July 1971

Recently I received from a Brigham Young University professor a list of scriptural passages in which God seemed to favor war; matching it on the other side of the page was another list of passages in which conflict was forbidden.

This seems like a deadlock, a basic contradiction. But the contradiction is only apparent, for if one examines the passages on both sides throughout the scriptures, they fall clearly into two categories: general principles and special instances. The verses forbidding conflict are of a general and universal nature, while those which countenance it all refer to exceptional cases. Karl von Clausewitz, the greatest of all students of war, says it is allimportant in making war to distinguish between the general principles, which always apply, and the special instances and exceptions, which are dictated by expediency and are never exactly the same twice. It is dangerous and foolish, he says, to lay down rules based on inference from special cases.

The same applies to the scriptures. It is human nature to search out of the scriptures special cases to justify whatever one wants to do; this belongs to what President Joseph F. Smith calls the dangerous indulging of “religious hobbies.” For example, Nephi beheaded a helpless man, a general in his country’s employ; but he takes great pains to explain that this was a special case, a painful episode in which he acted only with the greatest reluctance. I may not appeal to this instance, therefore, as justifying the murder of any government official whom I find obnoxious. On the other hand, when Nephi cries out, “Why am I angry because of mine enemy?” (2 Nephi 4:27 [2 Ne. 3:8]), he is proclaiming the universal principle that it is wrong to be angry—even with an enemy.8 When Mormon reports that the Nephites lost their last campaign because they “went up unto the Lamanites,” he is reviewing a particular case—there may be times when offensive action is indicated in war.

One can easily distinguish between general principles and special exceptions because the former are stated in general terms and as direct commands of God: “Thou shalt not kill” (Exodus 20:13 [Exod. 12:9]). “Man shall not smite, neither shall he judge” (Mormon 8:20 [Morm. 4:3]). “Cursed is he that putteth his trust in the arm of flesh” (2 Nephi 4:34 [2 Ne. 3:8]). “We believe .

Approaching Zion“How to Get Rich” · Collected Works of Hugh Nibley, Vol. 9
Deuteronomy is the definitive statement of the law by which Israel is supposed to live. That law was never rescinded, but only superseded by the higher law, which embraced and reinforced all its principles… That is why Jacob 4:5 [Jacob 3:2] says that the early Nephites knew that salvation did not come by the law of Moses, but they followed it to the letter because they could not receive higher law on any other conditions; it pointed their minds forward.

The second entry is the bridge between the revelation and the discourse above it: it is Nibley reading D&C 98 as the very “special exception” that leaves “love your enemies” standing. The third is thematic: Nibley never applies it to these verses, but it is the cleanest statement in his corpus of what “but I say unto you” is doing.