Although he briefly visited Samaria to speak with Samaritans (John 4), he largely avoided ministering to Gentiles.
Eventually, James the brother of Jesus became the leader of the Jerusalem congregation (Acts 21:17), which continued to grow through the preaching of the apostles.
Indeed, Peter addressed one of his letters to the Jewish diaspora (1 Pe 1:1), and Paul emphasized Gentile missions throughout the Roman world.
Commenting on Romans 1:16, Douglas Moo writes, "However much the church may seem to be dominated by Gentiles, Paul insists that the promises of God realized in the gospel are 'first of all' for the Jew.
In Europe, the Reformation did not immediately give rise to increased proselytism to Jews, in part, this was due to Luther's antisemitism and Calvin's indifference.
Its missionaries included Alexander McCaul, the author of The Old Paths,[9] and the grammarian C. W. H. Pauli (born Zebi Nasi Hirsch Prinz).
After Frey's group, which was largely led by converted Jews, the generic missionary organisations also attempted more culturally sensitive efforts and in 1841 the Church of Scotland appointed a Gentile missionary, John Duncan to the Jews of the Austro-Hungarian Empire, to be based in Budapest.
[10] At the same time "John Nicolayson" (the Dane Hans Nicolajsen), bishop Michael Solomon Alexander, and other missionaries were sent to Palestine.
[12][13] David Ruderman has provided a survey of the London Society's work in the 19th century in his study on Alexander McCaul.
The ABMJ pioneered new ministry strategies which included radio broadcasts, television specials, and newspaper ad campaigns.
Jews for Jesus' focus on street evangelism and media campaigns brought it into the national spotlight, and it rapidly grew and eventually became the largest and most influential Jewish mission of the late 20th century.
[26] During the Middle Ages, rabbinical scholars combated missionary activities with works such as Ibn Shaprut's Touchstone.