Abstract
The Great Commission in Matthew envisions the eschatological conversion of some from among ‘all the nations’ (πάντα τὰ ἔθνη) to Israel’s Messiah, Jesus of Nazareth, and to his authoritative interpretation of Torah, which, until the end arrives, includes the observance of its every ‘letter and stroke of a letter’. Matthew’s belief that foreigners will be converted to the Israelite covenant with YHWH at the ingathering of the lost sheep of the house of Israel coheres with other Second Temple Jewish texts and develops out of his reading of Isa. 56.1-8. Matthew is certainly unPauline in this regard, but he is not consciously anti-Pauline, as has been argued by David Sim. Yet, Matthew does advocate a position on Gentile inclusion into eschatological Israel that is fundamentally different from Paul’s. Matthew and Paul stand in canonical tension on the nature of Torah observance for Gentiles wanting to enter the ἐκκλησία of Israel.
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