as a result of the identity of subject, for it is noteworthy that Mark records only these two Sabbath conflicts; moreover, the plot of Herodians and Pharisees to kill Jesus strongly suggests a later time for the actual occurrence of this criticism.  The first Sabbath question, however, may belong early, as Mark has placed it.  Weiss, Markusevangelium, 76, LX II. 232 ff., places these conflicts late.  Edersheim, LJM II. 51 ff., discusses the Sabbath controversies after the feeding of the multitudes.  RevilleJN II. 229 places the first of them early.

56. The sermon on the mount. Luke (vi. 12-19 = Mk. iii. 13-19^a indicates the place in the Galilean ministry; Matthew has therefore anticipated in assigning it to the beginning.  The identity of the two sermons (Mt. v. 1 to vii. 27; Lk. vi. 20-49) is shown by the fact that each begins with beatitudes, each closes with the parables of the wise and foolish builders, each is followed by the cure of a centurian’s servant in Capernaum (Mt. viii. 5-13; Lk. vii. 1-10), and the teachings which are found in each account are given in the same order.  Matthew is much fuller than Luke, many teachings given in the sermon in Matthew being found in later contexts in Luke.  Much of the sermon in Matthew, however, evidently belonged to the original discourse, and was omitted by Luke, perhaps because of less interest to Gentile than to Jewish Christians.  The following sections are found elsewhere in Luke, and were probably associated with the sermon by the first evangelist:  Mt. v. 25, 26; Lk. xii. 58, 59; Mt. vi. 9-13; Lk. xi. 2-4; Mt. vi. 19-34; Lk. xii. 21-34; xi. 34-36; xvi. 13; Mt. vii. 7-11; Lk. xi. 9-13; Mt. vii. 13, 14; Lk. xiii. 24.  The first evangelist’s habit of grouping may explain also the presence in his sermon of teachings which he himself has duplicated later, thus:  Mt. v. 29, 30 = xviii. 8,9; v. 32 = xix. 9, comp.  Mk. x. 11, ix. 43-47, Lk. xvi. 18; Mt. vi. 14, 15 = Mk. xi. 25.  Matthew vii. 22, 23 has the character of the teachings which follow the confession at Caesarea Phillipi, and is quite unlike the other early teachings.  It may belong to the later time, for it was natural for the early Christians to associate together teachings which the Lord uttered on widely separated occasions.  The sermon as originally given may be analyzed as follows:  The privileges of the heirs of the kingdom of God, Mt. v. 3-13; Lk. vi. 20-26; their responsibilities, Mt. v. 13-16; the relation of the new to the old, Mt. v. 17-19; the text of the discourse, Mt. v. 20; the new conception of morality, Mt. v. 21-48; Lk. vi. 27-36; the new practice of religion, Mt. vi. 1-8, 16-18; warning against a censorious spirit, Mt. vii. 16-20; Lk. vi. 43-46; the wise and foolish builders, Mt. vii. 24-27; Lk. vi. 47-49.