njmeanwhile saidIn the class my BF and I are mentoring, the text implies that a lot of the context of the New Testament refers to "salvation" the Roman occupation of Israel. There are many who feel that when Jesus said things like "There are those alive today who will not taste death until they see the coming of the Kingdom with power" referred to an overthrow of the Romans and the restoration of the Israeli state.
Jesus, when he was cornered by the Pharisees who tried to get him to blaspheme the Emperor, neatly sidestepped the question by asking "whose head is on the coin". The Israelis considered the Roman currency "dirty" and thus there were money-changers in the temple court so that contributions could be made in the Hebrew currency.
And yet Pilate (Roman governor) and Herod (Hebrew high priest) became friends after Jesus' crucifixion, and -- up until the revolt and the destruction of the Temple, Jews did not suffer the persecution Christians did under Roman rule.
There is something to this:
Paul wrote that salvation was to come to the Jew first, and then to the Greek (which had a larger context than the native Hellenic people, but rather to the entire "world" that spoke the then "lengua mundi" of Koine Greek.
The sack of Jerusalem in 69-70 CE and it's utter destruction some 50 years later during the Bar Kochba revolt lead to the next great diaspora of Jewry and with it, the Gospel (via the largely Jewish Christian churches) into the rest of Asia Minor, North Africa, and Mediterranean Europe.
By this time, the Churches in Asia Minor were well established, but the influx of the Jerusalem Christians helped increase the spread of the faith.