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I Must Admit, I Was Wrong On Some Of The Things I Said.

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Posted by Aaron Viviano on August 3, 2002 01:46:12 UTC

First my 99% was an over exargeration. Please accept my apology. I shouldn't have done this. Also When I said Rabi I ment Orthodox Jewish Scholars. Again I apologies for the mistatment.
In fact percent if I remeber correctly is 97% and my source was Unfortunatly I can't find the source directly. So at the present moment I must disregard it as dirtect evidence to present to you. Sorry.

"My personal view is that god dileberately allowed for mistakes in the bible just so we would learn to think for ourselves."

Please point out the errors. I see none.

"For example, it is clear from the new testament, from the teachings of Jesus (not Saul/Paul who in my opinion transformed Christianity into something different) that you have to be jewish to go to heaven. He explicitly said that you have to keep all the laws of Moses- all 613- in order to enter heaven. You can only do so if you are jewish. It was also clear from what Jesus said that he came for the Jews, not for the Gentiles. So if you really love Jesus, become a jew like I did."


You obviously have not read nor understand Jesus's purposes on earth nor his ministry.

Here I found this I think it explains it well. It is from WILLMINGTON’S GUIDE TO THE BIBLE.

L. Summary of the tenth sermon. One of the best summaries of John 10 has been written by Dr. Homer Kent. He writes:
1. The Shepherd forms his flock (10:1-6).
Palestinian sheep folds were usually walled enclosures near the village. Numerous shepherds would place their flocks in the fold at night, and then each would gather his own sheep in the morning and lead them out to pasture for the day. It is this morning activity of forming the flock around the shepherd that is the theme of the first part of the discourse.
The shepherd in the story represents Christ, and the fold is a picture of Judaism, the religious system in which God’s people were kept until Christ came. This seems clear from 10:16, where Jesus called the Gentiles “other sheep I have, which are not of this fold.” It must also be remembered that Jesus was talking to representatives of Judaism who had just seen the blind man removed from its communion. Thus he was explaining how Judaism is related to Messiah and his followers. The fold does not picture heaven, for there can be no thieves or robbers there (Mt. 6:20). Nor is it a picture of salvation or the church, for the shepherd found his sheep already in this fold and then led them out of it (10:3).
a. He comes the proper way (10:1, 2).
The shepherd who has a right to the sheep does not need to sneak into the fold or climb over the wall. He can enter through the door. So Christ could come to his people because he had the right. The Old Testament prophecies pointed to him (and to no one else). He was born of a virgin, as Isaiah had foretold (Isa. 7:14). He had the title to the throne of David from Joseph, his legal father (Mt. 1:1-16).
b. He is received by the porter (10:3a).
The porter or doorkeeper was the person who was in charge of the fold until the shepherd came, and then admitted him to the sheep. This seems to picture John the Baptist, the one who officially introduced this Shepherd to the nation (1:26-34).
c. He calls his sheep by name (10:3b).
Many flocks were kept in a Palestinian fold but would be separated by their own shepherds, who gave their special call. So when Christ came to the nation of Israel, not every Jew recognized him as the Messiah. Though most gave allegiance to the religious system of Judaism, they were not all the true spiritual flock of God. Some, however, were his true flock. There were some who were truly waiting for the redemption of Israel (e.g., Zacharias, Elisabeth, Simeon, Anna, Mary, and Joseph) and received with joy the Savior who came. The blind man in the context was one. When the true Shepherd came, he recognized his voice.
d. He leads his sheep out of the fold (10:3c–6).
As Jesus presented himself to his nation, the leaders rejected him. Eventually they persecuted not only him, but also all who followed him. This is our Lord’s explanation of his relation to the blind man. He had been removed from Judaism because he had responded to Christ. The fold of Judaism had fulfilled its function. It had kept the nation under the protection of the Mosaic Law and separate from the idolatrous nations of the world. But now that Christ had come, a new order was beginning (cf. Gal. 3:24, 25). The Pharisees might object that Jesus did not lead the man out, but that they had cast him out. However, God in his sovereignty often uses the acts of men to accomplish his purposes. Messiah was forming his flock in fulfillment of the ancient prophecies. It is of interest that the passage nowhere states that the flock is led back into this fold again.
The audience of Jesus was composed largely of unbelieving Pharisees (9:40), and they failed to grasp the truth embodied in this figure (10:6).
2. The Shepherd feeds his flock (10:7-10).
Jesus proceeded to describe a second scene which gave additional instruction. The scene is midday, with the sheep having been led away from the village fold and out to the grassy slopes and running brook for pasture and drink. Jesus called himself the “door” to teach the truth about his provision for his own. We should not think of him as the door of the fold, however (for he has already been differentiated from the fold door by being called the Shepherd who entered through the door, 10:2). Rather we must understand the door as representing the entrance perhaps to a wooded thicket where a sheep would enter to find shade and water and from which it would pass to find pasturage.
a. He is the door to salvation (10:7-9a).
Perfect safety for the sheep lay in being near the shepherd. So with Christ, spiritual salvation is provided by one’s union with him. By faith in him as Lord and Savior, the believer is introduced to the realm of salvation. Christ becomes our Shepherd and assumes the responsibility for supplying all our needs.
b. He is the door to nourishment (10:9b).
Shepherds took the responsibility for locating pasture for their flocks, a task not always easy in that largely arid land. So Christ is the nourisher of believers, and their spiritual growth occurs as they “feed” upon him by hearing his word and following it (Acts 20:32; 1 Tim. 4:6; 2 Pet. 3:18). To “go in and out” is a common Biblical idiom to depict the idea of living and carrying on one’s affairs (Deut. 31:2; 2 Chron. 1:10; Acts 1:21).
c. He is the door to abundant life (10:10).
The life the believer receives from Christ is eternal. It is not merely an extension of mortal life, but a far richer life than he has ever known before. And he begins to experience it the moment he puts his faith in Christ. Access to God in prayer, knowledge of full pardon for sin, possession of God’s Spirit to illuminate God’s Word and guide him in daily life—all these and many more give abundance to the Christian life.
3. The Shepherd protects his flock (10:11-15).
The scene now shifts to evening. Often Palestinian shepherds took their flocks so far from the village in search of pasture and water, especially in the dry season, that they could not get back to the fold at night. Thus they spent the night outdoors. But this was the time when danger lurked and when the shepherd’s protection was most needed.
a. He dies for his sheep (10:11-13).
Many shepherds died while defending their flocks. There were knives and clubs of robbers to be faced, as well as the attacks of wild animals. In their cases, however, death was always unintended. Christ, on the other hand, was also to die for his sheep in order to save them, but he was going to do so voluntarily. He would “give his life.” His sheep were in danger of the greatest kind. “All we like sheep have gone astray” (Isa. 53:6). Jesus was thus predicting his own death which would occur the following spring.
Such sacrificial action of the shepherd is in stark contrast to the hireling, whose only real interest was his personal gain. Hired hands may have watched over the sheep when it was to their advantage, but they would not risk their lives for someone else’s property. The reference would seem to be to the religious leaders who profited from their professional labors but had no real concern for the “sheep.”
b. He knows his sheep (10:14, 15).
This Shepherd protects his sheep because he has perfect knowledge of them. He knows their proneness to wander and their infirmities. Thus he can preserve them as members of his flock. None of them can wander away and be lost because he knows all about them. “Those that thou gavest me I have kept, and none of them is lost” (17:12). This knowledge of his sheep is as complete as the knowledge of Christ and the Father about each other.
c. He gathers his sheep (10:16-18).
As the Good Shepherd, Christ also has an interest in gathering “other sheep” which were never a part of the “fold” of Judaism. The reference seems clearly to be to Gentiles whom the Shepherd would be gathering from all parts of the world wherever the gospel would be proclaimed. When his sheep respond to his voice in the gospel, they become “one flock” with “one shepherd.” Following Christ’s death and the establishment of the New Testament Church at Pentecost, all who respond to Christ, whether Jew or Gentile, are members of one flock with Christ as the Shepherd. The apostle Paul wrote of it as one body, with both Jew and Gentile a part of it (Eph. 3:6; Col. 3:11). (Light in the Darkness, pp. 135-142)

There I think that should do.

one more thing: "He explicitly said that you have to keep all the laws of Moses- all 613- in order to enter heaven."

Please give me the book, chapter, and beginning verse as to where he said this.

God Bless

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