1. Order of the Temptations.--The order of the temptations is given differently by St. Matthew and St. Luke. St. Matthew placing second the scene on the pinnacle of the temple, and St. Luke the vision of the kingdoms of the world. Both orders cannot be right, and possibly St. Luke may have been influenced in his arrangement by the thought that a temptation to spiritual pride and the arbitrary exercise of miraculous power was a subtler and less transparent, and therefore more powerful one than the temptation to fall down and recognize the power of evil. * * * The consideration that St. {48} Matthew, as one of the Apostles, is more likely to have heard the narrative immediately from the lips of Christ--gives greater weight to the order which he adopts.--Canon Farrar. 2. More than Three Temptations.--The positive temptations of Jesus were not confined to that particular point of time when they assailed him with concentrated force. [In the wilderness.] * * * But still more frequently in after life was he called to endure temptation of another kind--the temptation of suffering, and this culminated on two occasions, viz., in the conflict of Gethsemane, and in that moment of agony on the cross when he cried, "_My God, my God! why hast thou forsaken me?"_--Ullman. 3. Manner of Christ's Teaching.--Next to what our Savior taught, may be considered the manner of his teaching, which was extremely peculiar; yet, I think, precisely adapted to the peculiarity of his character and situation. His lessons did not consist of disquisitions; of anything like moral essays, or like sermons, or like set treatises upon several points which he mentioned. When he delivered a precept, it was seldom that he added any proof or argument, still more seldom that he accompanied it with, what all precepts require, limitations and distinctions. His instructions were conceived in short, emphatic, sententious rules, in occasional reflections or in sound maxims. I do not think this is a natural, or would it have been a proper method for a philosopher or a moralist or that it is a method which can be successfully imitated by us. But I contend that it was suitable to the character which Christ assumed, and to the situation in which, as a teacher, he was placed. He produced himself as a messenger from God. He put the truth of what he taught upon authority. [I say unto you, swear not at all; I say unto you, resist not evil; I say unto you, love your enemies.] In the choice, therefore, of his mode of teaching, the purpose by him to be consulted was _impression_; because conviction, which forms the principal end of our discourse, was to arise in the minds of his followers from a different source, from their respect to his person and authority. Now, for the purpose of impression singly and exclusively, I know nothing which would have so great force, as strong, ponderous maxims, frequently urged and frequently brought back to the thoughts of the hearers.