6:20

his disciples: The Greek word for “disciple,” ma·the·tesʹ, refers to a learner, or one who is taught, and implies a personal attachment to a teacher, an attachment that shapes the disciple’s whole life. Although large crowds gathered to listen to Jesus, it seems that he spoke mainly for the benefit of his disciples, who sat closest to him.​—Mt 5:1, 2; 7:28, 29.

and began to say: The Sermon on the Mount is recorded both by Matthew (chapters 5-7) and by Luke (6:20-49). Luke recorded an abbreviated account of this sermon, whereas Matthew’s account is about four times longer and includes all but a few verses that appear in Luke’s presentation. The two accounts begin alike and end alike, often use identical expressions, and are generally similar in content and in the order that the subjects are presented. Where the two accounts run parallel, the wording sometimes differs considerably. Even so, the accounts are harmonious. It is worth noting that several large portions of the sermon that do not appear in Luke’s account are repeated by Jesus on other occasions. For instance, while delivering the Sermon on the Mount, Jesus spoke about prayer (Mt 6:9-13) and about a proper view of material things (Mt 6:25-34). About a year and a half later, it seems that he repeated these statements, which were recorded by Luke. (Lu 11:2-4; 12:22-31) Moreover, since Luke was generally writing for Christians from all backgrounds, he may have omitted portions of the sermon that may have been of special interest to Jews.​—Mt 5:17-27; 6:1-18.

Happy: See study notes on Mt 5:3; Ro 4:7.

you who are poor: The Greek expression rendered “poor” denotes being “needy; destitute; a beggar.” Luke’s version of this first happiness in Jesus’ Sermon on the Mount varies somewhat from what is stated at Mt 5:3. Matthew also uses the Greek word “poor” but adds the word for “spirit,” making the whole expression literally read “poor ones (beggars) as to the spirit.” (See study notes on Mt 5:3; Lu 16:20.) This phrase conveys the idea of a strong awareness of one’s spiritual poverty and dependence on God. Luke’s account simply refers to the poor, which harmonizes with Matthew’s account in that those who are poor and downtrodden are often more inclined to recognize their spiritual need and are more fully aware of their dependence on God. In fact, Jesus said that an important reason for his coming as the Messiah was “to declare good news to the poor.” (Lu 4:18) Those who followed Jesus and were given the hope of sharing in the blessings of the Kingdom of God were primarily drawn from among the poor or common people. (1Co 1:26-29; Jas 2:5) But Matthew’s account makes it clear that simply being poor does not automatically result in having God’s favor. So the introductory statements in the two accounts of the Sermon on the Mount complement each other.