Was the historical Jesus an anarchist?^175- See David Kraemer, ‘Food, Eating and Meals’, in The Oxford
Handbook of Jewish Daily Life in Roman Palestine, ed. by Catherine
Hezser (Oxford: Oxford University Press, 2010), pp. 403–419
and Jewish Eating and Identity Throughout the Ages (New York:
Routledge, 2007). However, there were always means of enabling
commensality, however constrained. See Jordan D. Rosenblum, Food
and Identity in Early Rabbinic Judaism (Cambridge: Cambridge
University Press, 2010). - For a description of this see Crossan, The Historical Jesus,
pp. 261–264. - John Dominic Crossan, Jesus: a Revolutionary Biography (San
Francisco: HarperSanFrancisco, 1994), p. 69. - See, for example, Matthew 9.10, Mark 2.15, Luke 5.29;
Matthew 26.6, Mark 14.3; Thomas 61. - Matthew 11:19, Luke 7.34.
- Matthew 9.11, Mark 2.16, Luke 5.30.
- Luke 14.12–14.
- Matthew 22.1–14, Luke 14.16–24, Thomas 64; Matthew 25.10
(cf. Matthew 9.15, Mark 2.19, Luke 9.34); Luke 12.37, 15.23. - The feeding of the five thousand: Matthew 14.13–21, Mark
6.30–44, Luke 9.10–17. The feeding of the four thousand: Matthew
15.32–39, Mark 8.1–10. - Matthew 8.11, Luke 13.29. It is, perhaps, unsurprising that a
symbolic meal, associated with the kingdom, would become the cen-
tral rite in early Christianity and was legitimized, probably with good
reason, by appeal to an event in the life of the historical Jesus. See
Matthew 26.26–29, Mark 14.22–25, Luke 22.15–20; 1 Corinthians
11.23–25. Cf. Justin, First Apology 66.3. - Something that owed itself to the universal tradition with-
in Judaism. See Jacob Neusner, Recovering Judaism: The Universal
Dimension of Jewish Religion (Fortress Press, 2001). Second Temple
Jewish literature shows a range of ideas about the ultimate fate of
the gentiles some of which involved their inclusion in salvation. See
E. P. Sanders, Judaism: Practice and Belief, 63 BCE-66 CE (London:
SCM Press, 1992), pp. 289–298. The tradition found in Matthew