Sanctification in the Jesus Tradition 157 The 12 and those around them are not a substitute of, or a sect within, Israel. Jesus adheres to his claim to the whole of Israel, even when the majority of Israel rejects him. He finally gives his life for “the many” (cf. Mark 10,45; 14,24 to Isa 53,11), thus making repentance possible for all once more. However, it cannot be denied that there are certain features of the idea of a remnant in the Jesus tradition: because Jesus meets growing rejection in Israel, for a time the majority of Israel is no longer reckoned as Israel. This becomes evident in the announcement of judgement on Chorazim and Bethsaida in Matt 11,20-24 par. Luke 10,13-15 as well as in the parable of the tenants (Mark 12,1-9) (11). The latter pronounces a threat of judgement against those in Israel who reject Jesus, thus putting themselves outside Israel. At the same time, it indicates that Gentiles will participate in Israel’s salvation as it is brought about by Jesus. Participation in the kingdom now depends on faith and adherence to Jesus. To those who adhere to him, Jesus applies the Old Testament designation oiJ ejklektoiv (Mark 13,20.22.27 par. Matt 24,22.24.31). This is corroborated by the parable of the wedding feast (Matt 22,1-10 par. Luke 14,15-24), where the right attitude towards Jesus and his message is decisive for belonging to the people of God gathered by Jesus (12). According to Matthew, Jesus told his disciples explicitly “to go nowhere among the Gentiles and to enter no town of the Samaritans, but to go rather to the lost sheep of the house of Israel” (10,5-6). This makes it plain that their task is the restoration of Israel. By going to Syrophoenicia and the Decapolis, which, according to the Old Testament and early Judaism, belong to greater Israel, Jesus symbolically indicated his intention to restore greater Israel (13). The harsh rebuff of the Syrophoenician gentile woman (Mark 7,27 par. Matt 15,26) confirms that he intended to restore Israel as a holy people. However, in the same way as the healing in the Decapolis, (11) R. PESCH, Markusevangelium (HTKNT 2; Freiburg im Breisgau 1977) II, 221, has pointed out convincingly that there is no reason why this parable should not go back to Jesus himself. (12) The criterion of adherence to the messiah is new but not alien to Judaism in that God had promised long ago to send Israel a “shepherd”, his servant “David” (cf. Jer 23,5-6; Ezek 34,23-24). His task is to act on God’s behalf (cf. Ezek 34,23 with 34,11). It is clear that when he comes, obedience to God necessarily implies adherence to him. (13) Cf. M. BOCKMUEHL, Jewish Law in Gentile Churches. Halakhah and the Beginning of Christian Public Ethics (Edinburgh 2000) 76.