(16) And other sheep I have, which are not of this fold.--The words recall to the mind a question which the Jews had asked at this very feast, "Will He go unto the dispersed among the Gentiles, and teach the Gentiles?" (John 7:35). They asked it in the bitterness of scorn. He asserts that among the Gentiles--who are not of the Jewish fold--He already possesses sheep; just as He says to Paul concerning Corinth, "I have much people in this city" (Acts 18:10). The Old Testament prophets had foretold this coming of the Gentiles, as e.g. Isaiah 52:13 et seq.; Isaiah 53:10 et seq.; Micah 4:2; and it is present to our Lord's mind here as the result of His laying down His life for the sheep. (Comp. Notes on John 11:52; John 12:32.)

Them also I must bring, and they shall hear my voice.--The bringing in of the Gentiles was in the Divine counsel part of the Messianic work which He must therefore needs do. It would result from His being lifted up that all men should be drawn unto Him, and would be accomplished in the mission-work of the Church. These scattered sheep shall hear His voice, for the conscience which knows the voice of God is the heritage of all men; they shall hear it, as the words seem to imply, while the sheep now in the fold refuse to follow it. (Comp. Notes on Matthew 8:11 and Romans 11:17.)

And there shall be one fold, and one shepherd.--Better, There shall become one flock, and one shepherd. The word here rendered "fold," is quite distinct from that which occurs in John 10:1, and in the earlier clause of this verse. It should be, beyond all doubt, rendered "flock"; but the reader may prove this for himself by comparing the only other passages where it is found in the New Testament--Matthew 26:31; Luke 2:8; 1Corinthians 9:7 (twice). In each of these passages we have "flock"; but here our version has followed the Vulgate and the Great Bible in giving "fold," whereas both Tyndale and Coverdale had rightly given "flock." But even "flock" and "shepherd" fail to catch the expressiveness of the Greek, where the words are closely allied, and of nearly the same sound, "There shall be one poimne and one poimen." Luther's German can exactly render the verse. "Und Ich habe noch andere Schafe, die sind nicht aus diesem Stalle. Und dieselben muss Ich herfhren, und sie werden meine Stimme h�ren, und wird eine Herde und ein Hirte werden."

It is not uniformity which is promised, but unity. The distinction is not merely one of words, but upon it depends a wide and important truth. It is not unity of fold which is regarded as the future of the Church, but unity of flock. There will be many folds, in many nations, in many ages, in many climes. But for all Christians there will be one true Shepherd who layeth down His life for the sheep, and all these differing folds shall, through living unity with Him, make one vast flock.

Verses 16-18. -

(a) The continuity of the Shepherd-activity, notwithstanding the laying down of his life. Verse 16. - 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 (1535), 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.

10:10-18 Christ is a good Shepherd; many who were not thieves, yet were careless in their duty, and by their neglect the flock was much hurt. Bad principles are the root of bad practices. The Lord Jesus knows whom he has chosen, and is sure of them; they also know whom they have trusted, and are sure of Him. See here the grace of Christ; since none could demand his life of him, he laid it down of himself for our redemption. He offered himself to be the Saviour; Lo, I come. And the necessity of our case calling for it, he offered himself for the Sacrifice. He was both the offerer and the offering, so that his laying down his life was his offering up himself. From hence it is plain, that he died in the place and stead of men; to obtain their being set free from the punishment of sin, to obtain the pardon of their sin; and that his death should obtain that pardon. Our Lord laid not his life down for his doctrine, but for his sheep.And other sheep I have,.... Not distinct from those for whom he laid down his life, but from those who were under the Old Testament dispensation, and who heard not the thieves and robbers that were before Christ, John 10:8; others besides the lost sheep of the house of Israel, or the elect among the Jews, to whom Christ was sent; and by whom are meant the chosen of God among the Gentiles, who were sheep, though not called and folded, for the reasons given: See Gill on John 10:3. These, though uncalled, belonged to Christ; he had an interest in them, they were given him by his Father; he had them in his hands, and upon his heart; his eye was upon them, and they were under his notice, inspection, and care:

which are not of this fold, of the Jewish nation and church, being aliens from the commonwealth of Israel, and strangers to the covenants of promise; were as sheep going astray, and were scattered about in the several parts of the world; and were to be redeemed out of every kindred, tongue, people, and nation:

them also I must bring; out of the wilderness of the world, from among the men of it, their former sinful compassions, from the folds of sin and Satan, and the pastures of their own righteousness; to himself, and into his Father's presence, to his house and ordinances, to a good fold and green pastures, and at last to his heavenly kingdom and glory: and there was a necessity of doing all this, partly on account of his Father's will and pleasure, his purposes and decrees, who had resolved upon it; and partly on account of his own engagements, who had obliged himself to do it; as well as because of the case and condition of these sheep, who otherwise must have eternally perished:

and they shall hear my voice; in the Gospel, not only externally, but internally; which is owing to his powerful and efficacious grace, who quickens them, and causes them to hear and live; unstops their deaf ears, and gives them ears to hear; and opens their hearts, to attend to his word, and gives them an understanding of it. The Arabic version reads this in connection with the preceding clause, thus, "and I must bring them also to hear my voice"; as well as the rest of the sheep among the Jews, and therefore the Gospel was sent among them:

and there shall be one fold, and one shepherd; one church state, consisting both of Jews and Gentiles; the middle wall of partition being broke down, these two coalesce in one, become one new man, and members of one and the same body; for though there may be several visible Gospel churches, yet there is but one kind of church state, and one general assembly and church of the firstborn, one family to which they all belong; for what reasons a church is comparable to a fold; see Gill on John 10:1. And over this fold, or flock, there is but one shepherd, Jesus Christ; who is the rightful proprietor, and whose own the sheep are; and who knows how to feed them, and does take care of them; though there are many under shepherds, whom he employs in feeding them; in the original text the copulative "and" is wanting, and the words stand thus, "one fold, one shepherd"; which not only expresses a peculiar elegance, but answers the proverb delivered in the same form; and to which agree the Arabic and Ethiopic versions, which render them, "and there", or "they shall be one fold of one shepherd"; or one flock which belongs to one shepherd only; see Ezekiel 34:23.