An apparent contradiction arises regarding whether the early Christians were to evangelize Jews only, or both Jews and Gentiles.

Matthew 10:5 refers to a specific mission, the sending forth of the seventy, and says nothing that can be construed as a permanent, all-time, everybody directive against Gentile evangelization. The second verse is spoken by Jesus and refers to the mission Jesus had while on earth, which was primarily to the Jews. It says nothing about a permanent directive, and indeed is not said to disciples at all.

The remaining verses talk about Paul's mission to the Gentiles. By this time the commission to evangelize Gentiles has been made (Matt. 28:19). Note as well that even Jesus anticipated a Gentile mission in several places (Matt. 24:14, John 10:16).

This assumption overlooks the nature of progressing missions. Changes or expansion in evangelistic focus reflect a strategic progression. It makes sense that the Jews would be evangelized before the Gentiles, since they had the foundational knowledge of the truth and, because of the Diaspora, were in place to become evangelists (as indeed many did).

Problem: Jesus told His disciples to “make disciples of all the nations” (Matt. 28:19), because He had “other sheep ... which are not of this fold” (John 10:16). Even the OT prophets declared that Jesus would be “a light to the Gentiles” (Isa. 49:6). However, Jesus Himself instructed His disciples, “Do not go into the way of the Gentiles, and do not enter a city of the Samaritans” (Matt. 10:5). Later, He affirmed, “I was not sent except to the lost sheep of the house of Israel” (Matt. 15:24).

Solution: These apparently contradictory commands refer to two different periods. It is true that Jesus’ original mission was to the Jews. But, the Scriptures testify that “He came to His own, and His own did not receive Him” (John 1:11). The official Jewish position was to reject Him as their Messiah and to crucify Him (Matt. 27; Mark 14; Luke 22; John 18).

Therefore, it was after His crucifixion and resurrection that the mission of the disciples was to go to the nations. This was in fulfillment of prophecies about the Gentiles. Thus, the Apostle Paul could tell the Roman Christians that the Gospel was “for the Jew first and also for the Greek” (Rom. 1:16). Because of their rejection of Jesus, the nation of Israel was cut off (Rom. 11:19), but, when the subsequent “fullness of the Gentiles” (11:25) has been completed, then Israel will be grafted in again (11:23, 26). Of course, even though Jesus’ mission was officially to the Jews, He did not neglect Gentiles. He healed the Syro-Phoenician woman’s daughter (Mark 7:24–30). He went out of His way to minister to the woman of Samaria (John 4). He told His disciples of His anticipated work (through them) among the Gentiles (John 10:16), and His Great Commission was to “make disciples of all the nations” (Matt. 28:18–20). But, both in order of priority and time, the message of Christ came first to the Jew and then to the Gentile. The difference, then, between the two sets of verses can be contrasted in this way:

# Provision for the Journey: To Take a Staff or Not?

The Apparent Contradiction

When Jesus sent out the Twelve Apostles, He gave them specific instructions on what to take. Did He tell them to take a staff, or to leave it behind?

> Provide neither gold nor silver nor copper in your money belts, nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. (Matthew 10:9–10)

> He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts. (Mark 6:8)

Getting vs. Bringing

This apparent discrepancy is resolved by examining the specific Greek verbs used by the Evangelists.

In Matthew, the word translated as "provide" or "acquire" is ktaomai. It means "to get, procure, or acquire." Jesus is instructing the disciples not to delay their mission by going out to procure extra supplies. They were not to go buy an extra staff, extra sandals, or extra clothing for the journey.

In Mark, the word translated as "take" is airō, which means "to take up or carry." Mark conveys that Jesus permitted them to take what they already had on hand.

Thus, the command harmonizes perfectly: "Do not go out of your way to acquire a new staff (Matthew), but if you already have a walking staff in your hand, take it with you (Mark)."

The theological thrust of Christ's command in both Gospels is urgency and absolute trust in God's providence. The disciples were to travel lightly, unburdened by material concerns, relying entirely on the hospitality of those they ministered to and the overarching care of their Heavenly Father.