The Gospels portray Jesus of Nazareth as both cultic reformer within the house of Israel (akin to Amos) and an apocalyptic herald announcing the end of the age. As a reformer, Jesus seeks to extend God’s compassion to groups marginalized by contemporary practices within the Judean cult (e.g., women, the sick, the poor). While Jesus’ inclusivity here is radical, his program is limited to the house of Israel (e.g., Matt 15:24). This paper argues that Jesus’ role as an apocalyptic herald inaugurates not only the eschaton, but also the inclusion of the Gentiles (the “nations”). The role of the Gentiles in the coming judgment is a muddled area within Second Temple Jewish texts. Some texts anticipate a war with Gentile oppressors of the Judeans, other texts see God using the Gentiles as bringing God’s justice upon unfaithful Israelites/Judeans, while many texts also suggest that the Gentiles will some day worship the true God and will join the people of God. The latter category provides the foundation for this paper. From the perspective of Jesus’ followers, Judean cultic leaders have rejected Jesus’ message of radical inclusivity. As Jesus’ death and resurrection marks the beginning of the new age, the followers of Jesus act as his agents to reinterpret his cultic reforms for a mission to the Gentiles—thus initiating the Gentile inclusion anticipated in eschatological texts. One can see the shift in the disciples’ role as Jesus’ agents to the house of Israel first (Matt 10) and later to “all the nations” (Matt 25:31-46; 28:16-20). The pragmatic and theological implications of such a shift dominate the conversation of the early Jesus movement. This paper contrasts this phenomenon with the sectarian particularism of the Qumran community, which constitutes a contemporary group also identified by both cultic reform and apocalyptic eschatology.