Reformer Martin Luther, in a discussion of this chapter, was highly critical of the Catholic view.

He wrote that "there have fallen upon this [fifth] chapter the vulgar hogs and asses, jurists and sophists, the right hand of the pope and his Mamelukes.

Harvey King McArthur considers the parallels in Luke to be very loose, much further away than most areas they overlap.

[5] After a brief introduction (Matthew 5:1–2), the chapter contains the section known as the Beatitudes, which includes some of Jesus' most famous teachings.

Some scholars feel the ninth Beatitude in Matthew 5:11 is separate from the first eight, as demonstrated by its shift to the second person.

In contrast to Matthew's beatitudes with their characteristic spiritual expressions (e.g., "poor in spirit", "hunger and thirst for righteousness", and "persecuted for righteousness sake") and the multiple references to his own term, the "kingdom of heaven", Luke reflects social and economic realities with simple mentions of "you who are poor", "you who are hungry now", and "when people hate you".

This understanding is clearly evident in Luke's four parallel "woes", which he inserted after the beatitudes in verses 24-26.

All this suggests that the number and versions of the beatitudes found in Luke 6 are closer to the sayings of Jesus than those in Matthew, as well known and beloved as they may be.

Lapide supports the New American Bible usage of happy; it directly translates the word beatus in the Vulgate, and it carries the meaning of the Greek.

'"[6] Other interpreters, like Andy Stanley, suggest that Matthew intends the meaning of "bring to an end."

"[7] Many modern scholars now consider these four verses to be a prelude to the Antitheses, but this position is not universally accepted, and many continue to interpret Matthew 5:17–20 independent of its textual neighbors.

"[10] After the introduction (5:17–20), the next verses are commentaries on six specific topics where Jesus recites a law, starting with two of the Ten Commandments, and then comments on it.

11, shows, the expression "Ye have heard..." is an inexact translation of the rabbinical formula (שומע אני), which is only a formal logical interrogation introducing the opposite view as the only correct one: "Ye might deduce from this verse[11] that thou shalt love thy neighbor and hate thine enemy, but I say to you the only correct interpretation is, Love all men, even thine enemies.

Daniel J. Harrington believes that Matthew wrote primarily but not exclusively for Jewish Christians.

Harrington writes that Matthew presents the six antitheses as examples of the principle that Jesus came not to abolish but to fulfill the Law and the Prophets.

For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven.The first antithesis (verses 21–22) attacks anger as the root of murder.

It is better for you to lose one part of your body than for your whole body to go into hell.The third antithesis (verses 31–32) not only contains Jesus' rejection of the legal process of divorce stated in Deuteronomy 24:1[13] but uniquely includes his only justification for divorce, i.e. "sexual unfaithfulness" (cf.

34But I tell you, Do not swear at all: either by heaven, for it is God's throne; 35or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King.

37Simply let your "Yes" be "Yes", and your "No", "No"; anything beyond this comes from the evil one.The fifth antithesis on non-retaliation (verses 38–39a) also urges the followers of Jesus to not seek revenge through violence.

42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.The final antithesis (verses 43–48) expands the concept of "neighbor".