As with other extended discourses in Matthew 5-7, this is a collection of topical material that we find paralleled all over Luke and Mark as well. The Lucan and Markan parallels are noted in bold and will be looked at beyond.

• Matthew 10:16 Behold, I send you forth as sheep in the midst of wolves: (Luke 10:3) be ye therefore wise as serpents, and harmless as doves.
• 17 But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;
• 18 And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. (21:12/Mark 13:9)
• 19 But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak.
• 20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. (12:11-12)
• 21 And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.
• 22 And ye shall be hated of all men for my name's sake: (21:16-17) but he that endureth to the end shall be saved. (Mark 13:13)
• 23 But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. (Mark 9:9)
• 24 The disciple is not above his master, nor the servant above his lord.
• 25 It is enough for the disciple that he be as his master, (Luke 6:40) and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?
• 26 Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.
• 27 What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops.
• 28 And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. (Luke 12:2-5)
• 29 Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father.
• 30 But the very hairs of your head are all numbered.
• 31 Fear ye not therefore, ye are of more value than many sparrows. (Luke 12:6-7)
• 32 Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.
• 33 But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. (Luke 12:8-9)
• 34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
• 35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
• 36 And a man's foes shall be they of his own household. (Luke 12:51-53) Stein notes that Matt's version is more primitive (108) for it uses "sword" whereas Luke uses "division" in a way that would "avoid misunderstanding." While this would favor my Ur-Matthew thesis, or a use of Matthew by Luke, I have to ask what "misunderstanding" is being avoided here. How likely is it that any reader would think Jesus was literally teaching of swordplay among family? Luke's version is perhaps a more explicit point, but it hardly seems likely that he did it to anticipate "misunderstandings".
• 37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
• 38 And he that taketh not his cross, and followeth after me, is not worthy of me. Luke 14:26-27 -- in contrast to the above, Luke here is regarded as more primitive because he uses "hate" which is a harder reading, but the fact is that "hate" here means exactly what it does in Matthew (see here) so there is no softening to speak of.
• 39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it. (Mark 8:34-35/Luke 9:23-24)
• 40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
• 41 He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.
• 42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.

As with Matthew 5-7, we run into an immense question of why the order is shifted so. Theorists resolve to Q, wondering why Luke would break up Matthew's blocks of teaching so; here again we point out that obviously, someone shifted an original order, whether it be Matthew or Luke alone, or both of them. Since editorial rearrangement was the privilege of ancient writers, what need is there for a Q hypothesis? Matthew or Luke could rearrange material as they saw fit without a middleman document. And if a middleman document is necessary, why not make it Ur-Matthew and see Matthew breaking up his own work for a different purpose?