Page 142 - Biblical Backgrounds student textbook

Synagogue ruler was very influential. To be put out of the synagogue was to be ostracized and excluded
from the community. This was a shame to the individual, their family, and their community.

Diaspora and Jewish Culture

The Diaspora refers to the scattering of the Jewish people throughout the world. We have seen that
many were taken throughout the Greek and then the Roman empire. This was proof of the exile, the
Jews had not all returned home. So the exile continued in the Jewish understanding. Paul was from
Tarsus in Asia Minor (specifically from Cilicia). He was himself a Diaspora Jew. Jews built synagogues in
their homes in the diaspora. They would worship Yahweh which included the reading the Scripture. Paul
would often go straight to the local synagogue first. Some communities had thousands and even
hundreds of thousands of Jews. These Jews participated in the commercial life of the cities they lived in
but often tried to maintain the purity standards as they would have in Judea. One of the great problems
was that they could not worship at the temple. This made covenant obedience and purity incredibly
difficult. They Diaspora Jews could worship within the parameters of their beliefs as a special
dispensation from Rome. Therefore Paul was not immediately under the suspicion of Rome, Christianity
was seen as a Jewish cult. When Rome was about to march on and destroy the Jews around 70 AD the
Jews asked the Christians to stand with them. The Christians however came out to seek a heavenly
Jerusalem. The Jews have never forgotten that abandonment.

The Disciple in Jewish understanding and its importance for biblical interpretation:

Much current theology likes to focus on making disciples. Jim Putnam says in Discipleshift that every
believer is by default a disciple. He goes so far as to call any who will trust in Christ in the future a “Pre-
disciple.” How accurately does his view conform to the Jewish understanding of a disciple in the time of
Jesus? Frankly, it is very far off. A disciple in Jesus time, and therefore in the Gospels, was a learner. The
rabbi would select disciples to teach his interpretation of the Scriptures and purification standards to.
The goal of each disciple was to master the rabbi’s teaching and be chosen to be the successor to the
rabbi and continue his teaching. The rabbi was expected to provide for his disciples. He was expected to
test his disciples. Discipleship was not a permanent relationship. A disciple could leave at any time or
even be told to go by the rabbi.

In no way was discipleship considered a salvific relationship in the sense we often hear today. Though
obvious if one reads the Gospels, the disciples were not believers when they became disciples. Many
came to faith in Jesus later as they followed Him. Some never did. John 6:60-72 makes it clear that many
who were disciples did not believe in Jesus as the Son of God or Messiah. Many abandoned following
Him as a disciple specifically because they did not believe. Judas is specifically said to be a disciple who
does not believe. What then can we say about the meaning of being a disciple in the Gospels? First, it is
not the same as being a believer. This is important to remember when tests of discipleship are brought
up. Many passages say something like “so prove to be my disciple” and are mistakenly equated to being
the test of being a believer. In that culture, and in John 6:60-72, that is an entirely incorrect assumption.
The goal of the believer is to become and make disciples, but that does not mean if you are not a
disciple you are not a believer. Consider the following important points as the issue relates to salvation
theology:

1. “Jesus had disciples who He knew were not believers (John 6:60-71). John made it clear Jesus
had disciples who were not believers in Verse 64 “For Jesus knew from the beginning who they

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