Jesus Remembered: Christianity in the Making, vol. 1

§11.7 Beginning from the Baptism of John
though they may have retold it in their own gatherings. And though Mark 6.29/
Matt. 14.12 may imply that John's own disciples were the source of the story for
the Jesus groups, the lack of more characteristic Baptist emphases probably
counts against that possibility too. 185 What matters then is not the accuracy or inaccuracy
of the detail, but that this was the general impression, a typically popular
report. The Synoptic account records what was generally reported to be the
case. In other words, here we probably have a more extreme example of the fact
that tradition tells us not so much what happened as what was perceived to have
happened, not the event itself but the impact of the event.
11.7. Jesus Tempted
The Synoptic accounts follow Jesus' anointing at Jordan 'immediately' (Mark
1.12) with the account of his being tempted in the wilderness for forty days (Matt.
4.1/Luke 4.1). It can be judged quite likely that Jesus did spend some time in the
desert at the beginning of his mission. 186 Such a recoil for prayer and reflection is
entirely to be expected. The traditions of Moses and Elijah fasting forty days (in
connection with a direct revelation from God) 187 would not only have shaped the
later telling of the story but could also be expected to have shaped the motivation
of Jesus himself. After all, Jesus is remembered as retiring to deserted places at
other times for prayer. 188 Similar motivation probably lies behind Saul of Tarsus's
departure from Damascus into Arabia following the 'revelation' given to him on
the Damascus road (Gal. 1.12, 17). From the immediate context we might even
mention Josephus, recalling that as a young man he became the devoted disciple
of the ascetic Bannus in the wilderness for three years before settling to a more
traditional lifestyle {Life 11-12). Not least of interest is that Mark's description of
Jesus being 'driven out' into the wilderness by the Spirit (Mark 1.12) carries
strong echoes of the characteristic account of the shaman driven into the bush by
the inspiring Spirit to undergo a testing or purifying experience in preparation for
his future role. 189 That is to say, the Synoptic narrative may reflect typical reli-
185. Theissen, 'Legend' 84-85. In contrast, Josephus may be attempting to excuse
Herod in some degree by exaggerating the threat of insurrection posed by John's popularity.
186. Sanders, Historical Figure 112-17.
187. Exod. 34.28; Deut. 9.9, 18; 1 Kgs 19.8.
188. Mark 1.35/Luke 4.42; Mark 1.45/Luke 5.16; Mark 6.32/Matt. 14.13; Luke 6.12;
John 6.15; 11.54.
189. See, e.g., J. V. Taylor, cited in my Jesus and the Spirit 383 n. 105. Does this perhaps
explain why both Matthew and Luke soften the description of the Spirit's action — 'led up by
the Spirit' (Matt. 4.1), 'led by the Spirit' (Luke 4.1)?
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