And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice. "The other sheep," not of this fold, not sheltered by the theocracy, not needing the pasturage of such privileges—Gentiles they may be, earnest souls of many a name, denomination, and profession, are, while he speaks, and went before the formation of his Church, ' his own."
"Other sheep I have." Though they have never as yet heard his voice, they are his. His relation with them is personal and direct and spiritual, not dictated or conditioned by "the fold." They will hear his voice.
We in vain ask the question, "When?" He alone can answer it. Many a Cornelius in every nation is accepted by him (cf. Acts 10:35; Acts 14:17; Acts 17:27; Acts 28:28). But the passage contemplates a wider application: "Them also I must bring, or lead, among my own."
They are scattered abroad now, but eternal Love, by assuming Shepherd-wise relations with them, determines not to bring them to one place or enclosure—to express such a thought we should have had, not ἀγαγεῖν, but συναγαγεῖν (John 11:52) or προσαγαγεῖν (Westcott)—but to bring them into personal relations with himself.
They shall become one flock, one Shepherd. The false English translation of ποίμνη, viz. "fold," should be specially noticed. If our Lord had meant to convey the idea of the rigid enclosure into which all the scattered sheep should be gathered, he would have used the word αὐλή.
The word ποίμνη is, however, studiously chosen. The error has done grievous injury. There is no variation of the Greek text, or in the earliest versions. It came through the vulgate ovile into Wickliffe's version, and into many other European versions.
The Old Latin versions were correct, but Jerome led the way into the inaccurate translation. Tyndale perceived its true meaning, and Luther beautifully preserved the play upon the words. Coverdale, in his own Bible, followed Tyndale; but in 1539, "the Great Bible" followed the vulgate (Westcott).
When naturalized, it sustained the false and growing pretension that outside the one "fold" of the visible Church the good Shepherd was not ready with his care and love (see for the only adequate translation of ποίμνη, Matthew 26:31; Luke 2:8; 1 Corinthians 9:7, where the Authorized version has correctly rendered it "flock").
Christ, on other occasions, carefully warned his disciples against such narrowness, and here he declares that the sheep, independently of the fold or folds, may yet form one great flock, under one Shepherd.
When he described himself as the Door, he was, as we have seen, careful to speak of himself as "Door of the sheep," and not as the Door into the fold. He laid down his life in order to break down the partition between Jew and Gentile (Ephesians 2:13), between God and man, and between man and man.
"In Christ Jesus there is neither Jew nor Greek, male nor female, bond nor free." There may be many folds. Different nations, ages, times, and seasons may cause variations in these; but there is but one flock under the watchful guardianship of one Shepherd.