The Order Of Temptations

Nota, quod Lucas ponit istam tentationem ultimam, et tentationem de monte secundam, quod videtur magis secundum historiam esse. Natura enim exigit, quod diabolus tentet prius de concupiscentia carnis, deinde de concupiscentia exteriorum, tandem de superbia bonae vitae. Sed Matthaeus refert secundum hoc, quod in Adam factae sunt, et per eas victus est, ut in eodem ordine quo homo prius est victus, secundus Adam vicisse ostendatur. Dicitur enim Adam prius tentatus per gulam, dum dicitur: Et videns lignum, quod esset pulchrum visu, et ad vescendum suave; postea per inanem gloriam, dum dicitur: Eritis sicut dii, Quod superbia erat, transire scilicet ultra se, et velle Domino suo parificari; denique, per avaritiam, dum dicitur: Scientes bonum et malum. Tam bene est enim avaritia cupiditas scientiae, sicut pecuniae, et iste ordo factus est tunc secundum hoc quod diabolo convenientius visum est. Postquam vero corrupta est natura, alius ordo supradictus a natura constitutus est. Prius per concupiscentiam carnis, deinde exteriorum, etc. In Adam enim nullus ordo naturaliter erat, cum nullam concupiscentiam sentiret. Anselmus Laudunensis, Enarrationes In Matthaeum, Caput IV Source: Migne PL 162.1272d-1273b

Note that Luke puts the second temptation in Matthew last, and the temptation on the mountain second, which seems to be more in line with the history. 1 For nature demands that the devil first test us with the desires of the flesh, and then with the desire for exterior things, and finally concerning the pride of the good life. But Matthew refers to it in his way, because so it was done to Adam and in that way he was conquered. So in the same order that the first man was overthrown, it is revealed that the second Adam overthrew. For it is said that Adam was first tempted by greed, when it is said, 'And seeing the tree, which was fair to look at, and sweet for the eating...' Then after by vainglory, when it is said, 'You shall be like Gods,' because it was by pride that he would pass beyond himself and wish to be equal to the Lord. And finally through avarice, when he said, 'Knowing good and evil.' 2 For it is well done that avarice is a desire for knowledge, just as for money. And thus it is set down in such an order so that the devil is more appropriately exhibited. However after nature was corrupted, the other order mentioned is established by that nature. First is the desire of the flesh, then for exterior things, and so on. Anselm of Laon, Commentary On The Gospel of Saint Matthew, Chapter 4 1 Lk 4.3-13, Mt 4.3 2 Genes 3.5-6