Amid competing portrayals of the "cynic Jesus," the "peasant Jesus," and the "apocalyptic Jesus," the "political Jesus" remains a marginal figure. Douglas E. Oakman argues that advances in our social-scientific understanding of the political economy of Roman Galilee, as well as advances in the so-called "Third Quest" for the historical Jesus, warrant a revivaland a critical revisionof H. S. Reimarus's understanding of Jesus as an instigator of revolutionary change.