“And I have other sheep, which are not of this fold; those too I must bring in, and they will listen to my voice, and they will become one flock, one shepherd. John 10:16.
Jehovah’s Witnesses believe that when Jesus says “this fold” he is referring to the Israel of God, made up of only 144,000 anointed Christians. -Galatians 6:16; Revelation 7:4-8; 14:1-3. The “other sheep” are said to correspond to a group of non-anointed Christians that would only appear in the last days. In the New World Translation, the cross reference to the expression “this fold” in the verse leads us to Luke 12:32 which says:
“Have no fear, little flock, for your Father has approved of giving you the Kingdom. Luke 12:32.
Regarding this, the March 1, 2014 Watchtower states:
“To one group, Jesus promised everlasting life in heaven. He clearly told his faithful disciples that he was about to prepare a place for them so that they might rule with him in glory. -John 14:2, 3; Philippians 3:20, 21. Those resurrected to life in heaven “will be priests of God and of the Christ, and they will rule as kings with him for the 1,000 years.”—Revelation 20:6.
Only a limited number of Christ’s followers would receive such a privilege. In fact, Jesus said: “Have no fear, little flock, for your Father has approved of giving you the Kingdom.” -Luke 12:32. How numerous would that “little flock” be? Revelation 14:1, 4 says: “I saw, and look! the Lamb [the resurrected Jesus Christ] standing on [the heavenly] Mount Zion, and with him 144,000 who have his name and the name of his Father written on their foreheads. . . . These were bought from among mankind as firstfruits to God and to the Lamb.” In comparison with the countless billions who have ever lived, 144,000 individuals constitute just a “little flock.” These are described as kings, so over whom will they rule?
Jesus spoke of a second group of faithful ones who will receive benefits from the heavenly Kingdom. As seen at John 10:16, Jesus noted: “I have other sheep, which are not of this fold; those too I must bring in, and they will listen to my voice, and they will become one flock, one shepherd.” Those “sheep” look forward to everlasting life on earth—the same prospect that Adam and Eve originally entertained.” -The Watchtower March 1, 2014 page 5.
If Jesus were talking about a class of persons that he had yet to possess some 2,000 years in the future wouldn’t he have said he will have other sheep?
How can we be certain if Jesus meant that the other sheep were indeed a group of non-anointed Christians that would appear 2,000 years into the future? Not even his listeners at the time he was speaking understood exactly what he meant.
Jesus spoke this comparison to them, but they did not understand what he was saying to them. John 10:6.
Our first clue appears to be right in the expression itself. Notice Jesus says “I have other sheep”. The word translated “have” is the Greek word eko, which, according to Thayer’s Greek English Lexicon, means to have, to hold, to possess. Notice that it is in the present tense. This indicates that the other sheep Jesus was talking about were in existence at the time. He just hadn’t gathered them into the fold yet. If Jesus were talking about a class of persons that he had yet to possess some 2,000 years in the future wouldn’t he have said he will have other sheep?
Since we do not have the benefit of inspiration today, we must carefully analyze other statements Jesus made about sheep in order to determine the answer. In other words, we should not go beyond what has been written. 1 Corinthians 4:6.
Aside from John’s gospel the only place Jesus speaks of gathering sheep is in Matthew:
“These 12 Jesus sent out, giving them these instructions: “Do not go off into the road of the nations, and do not enter any Sa·marʹi·tan city; 6 but instead, go continually to the lost sheep of the house of Israel. Matthew 10:5, 6.
“Look! I am sending you out as sheep among wolves; so prove yourselves cautious as serpents and yet innocent as doves. Matthew 10:16.
He answered: “I was not sent to anyone except to the lost sheep of the house of Israel.” Matthew 15:24.
Notice that, according to Matthew, Jesus sent his disciples out and restricted their preaching work to only Jews. Going back to John’s account, earlier that day, and prior to giving his illustration about the sheep and the sheepfold, Jesus was at the temple talking with the Jews that had believed him. -John 8:31. After leaving the temple he encounters a man born blind. After having, for the first time in his life, the ability to see, the man agrees to become one of Jesus’ disciples.-(John 9:1-41. Afterward Jesus tells the once blind man:
“For this judgment I came into this world, that those not seeing might see and those seeing might become blind.” John 9:39.
On hearing this the Pharisees objected:
“We are not blind also, are we?” Jesus said to them: “If you were blind, you would have no sin. But now you say, ‘We see.’ Your sin remains.” John 9:40, 41.
It is at this point that he begins his illustration about the sheepfold. It would appear from this that the most likely scenario is that Jesus was talking about gathering Jews into his sheepfold. After all, his ministry was to the lost sheep of the house of Israel. -Matthew 10:6; 15.24. Hence it is reasonable to conclude that those he is referring to as the little flock are those from among the Jews that become his disciples. After gaining spiritual sight they come in line to receive the kingdom of God. -Luke 12:32. Who then, would the other sheep be? -John 10:16.
It is important to keep in mind that, although his ministry was primarily directed toward the Jews, Jesus did speak to gentiles. And these put faith in him as well.
(Matthew 8:5-13) When he entered Ca·perʹna·um, an army officer came to him, pleading with him 6 and saying: “Sir, my servant is laid up in the house with paralysis, and he is suffering terribly.” 7 He said to him: “When I get there, I will cure him.” 8 The army officer replied: “Sir, I am not worthy to have you come under my roof, but just say the word and my servant will be healed. 9 For I too am a man under authority, having soldiers under me, and I say to this one, ‘Go!’ and he goes, and to another, ‘Come!’ and he comes, and to my slave, ‘Do this!’ and he does it.” 10 When Jesus heard that, he was amazed and said to those following him: “I tell you the truth, with no one in Israel have I found so great a faith. 11 But I tell you that many from east and west will come and recline at the table with Abraham and Isaac and Jacob in the Kingdom of the heavens; 12 whereas the sons of the Kingdom will be thrown into the darkness outside. There is where their weeping and the gnashing of their teeth will be.” 13 Then Jesus said to the army officer: “Go. Just as you have shown faith, so let it come to pass for you.” And the servant was healed in that hour.
(Matthew 15:21-28) Leaving there, Jesus now went into the region of Tyre and Siʹdon. 22 And look! a Phoe·niʹcian woman from that region came and cried out: “Have mercy on me, Lord, Son of David. My daughter is cruelly demon possessed.” 23 But he did not say a word in answer to her. So his disciples came and began to urge him: “Send her away, because she keeps crying out after us.” 24 He answered: “I was not sent to anyone except to the lost sheep of the house of Israel.” 25 But the woman came and did obeisance to him, saying: “Lord, help me!” 26 In answer he said: “It is not right to take the bread of the children and throw it to the little dogs.” 27 She said: “Yes, Lord, but really the little dogs do eat of the crumbs falling from the table of their masters.” 28 Then Jesus replied to her: “O woman, great is your faith; let it happen to you as you wish.” And her daughter was healed from that hour on.
The Samaritan woman at the well in Sychar, recorded in John chapter 4 also serves as another example. As a result of their conversation, many Samaritans out of that city put faith in Jesus. (John 4:4-42)
So while Jesus was carrying on his ministry, these ones were considered by him as sheep. Although having faith, they were not yet gathered into the fold.
It is also important to keep in mind that the Bible never speaks of non-anointed Christians. The word “Christian” in Greek as it appears in Acts 11:26, is derived from Christos which means “anointed one.” So, “non-anointed Christian” is a contradiction in terms, while “anointed Christian” is redundant—like saying an “anointed anointed one”.
Simply put, if a person is not anointed then he is not a Christian. All first century Christians were anointed ones. All were led by the spirit. All were considered God’s sons. -Romans 8:14.
The Watchtower society knows this:
“Jehovah began choosing anointed ones after Jesus was resurrected. It seems that in the first century, all true Christians were anointed.” -The Watchtower January 2016 study edition pages 24,25 paragraph 15.
There simply is no evidence that Jesus was speaking about a group in the distant future that would become earthly subjects of the kingdom. His listeners were already having trouble understanding what he was talking about. If this is what he meant, how could they possibly grasp that without further clarification?
Regarding John 10:16 The New International Commentary on the New Testament comments:
“And other sheep I have, which are not from this courtyard. Those too I must bring, and they will hear my voice, and they will become one flock, one Shepherd” John 10:16. This parenthetical comment looks beyond the “courtyard” of Palestinian Judaism, and probably beyond Judaism itself to the Gentile world. In that world, Jesus is saying, there are those who are already his “sheep,” and they will prove it by “hearing his voice,” as his own sheep always do. -see John 10:3, John 10:4, John 10:14, John 10:27. Later, the Gospel writer will confirm Jesus’ pronouncement (and dissolve the metaphor) with the striking comment that even the Jewish High Priest had “prophesied that Jesus was going to die for the nation, and not for the nation alone but in order that the children of God who are scattered might also be gathered together into one” John 11:52. -That both the “other sheep” here and “the children of God” in John 11:52 are Gentiles, and not Jews in the diaspora, is made likely by the deliberate contrast in John 11:50-52 between “the people” -John 11:50, or “nation” John 11:50, John 11:52, and “the scattered children of God” John 11:52. In similar fashion, Jesus will speak of being “lifted up from the earth” and drawing “them all [πάντας] to myself” John 12:32. Clearly, his vision is not limited to Judaism, for he has already drawn to himself Samaritans -see John 4:42, “Savior of the world”.- Here too the assumption is that Jesus will die -by “laying down his life”-, but—oddly—that he will survive death, so as to “bring” [Gr. ἀγαγεῖν.] these “other sheep” under the Shepherd’s care. His survival of death, moreover, is not a mere possibility, but a certainty, something that “must” [Gr. δεῖ.] happen, just as surely as “the Son of man must be lifted up” -John 3:14; also John 12:34. The whole scenario recalls Mark 14:27-28, where Jesus quotes a Scripture hinting at his death -“I will strike the shepherd, and the sheep will be scattered,” John 10:27, yet quickly adds, “but after I am raised up, I will lead you into Galilee” John 10:28; also John 16:7.
The outcome is that all the sheep -both those “from this courtyard” and the “other sheep”- “will become one flock,” with “one Shepherd.” Not one “courtyard” or “fold,” as in the Vulgate, but “one flock,” [Gr. μία ποίμνη.] a metaphor for the church used only here in John’s Gospel. “One flock” is a corollary of “one Shepherd.” Jesus’ vision is not that Gentiles will be brought into “this courtyard,” understood as Judaism, for it is the Shepherd’s care, not a particular “courtyard,” that defines the “flock.” At this point, “one Shepherd” appears to be a self-reference, for Jesus has been the “Shepherd” all along (explicitly so in John 10:11 and John 10:14. Yet in light of what follows later in the chapter the “one Shepherd” could just as easily be God (as consistently in the Old Testament), -See, for example, Psalm 23, and, above all, Ezekiel 34.- for Jesus and the Father share in the common work of protecting the sheep and keeping them safe -see John 10:28-30. It is precarious to read into the text any definitive assumption as to what the precise relationship between Jewish and Gentile Christian congregations, or between Jews and Gentiles in any single congregation, should be. With or without the metaphor of shepherd and sheep, Jesus’ intent is simply that all his disciples, Jew or Gentile, present and future alike -see John 17:20, will become “one” in their relationship to God, their love for each other, and their mission to the world -see John 11:52; John 17:11, John 17:21, John 17:23.” -NICNT.
I would like to emphasize a point made by this commentary. In John chapter 11 we read of a statement made by Caiaphas:
“But one of them, Caʹia·phas, who was high priest that year, said to them: “You do not know anything at all, and you have not reasoned that it is to your benefit for one man to die in behalf of the people rather than for the whole nation to be destroyed.” He did not say this, however, of his own originality, but because he was high priest that year, he prophesied that Jesus was to die for the nation, and not only for the nation but also to gather together into one the children of God who were scattered about.” John 11:49-52.
In commenting on what Caiaphas said, John is merely seizing the opportunity to attach an ironic double meaning to his words. But he adds that Jesus would die “not only for the nation but also to gather together into one the children of God who were scattered about.” Who are these children of God? I believe other statements in John’s gospel help to clarify.
In the beginning of his gospel, John writes:
“However, to all who did receive him, he gave authority to become God’s children, because they were exercising faith in his name. And they were born, not from blood or from a fleshly will or from man’s will, but from God.” John 1:12, 13.
It is obvious that John makes a distinction between the children and the Jews since Jesus came to choose children from among the Jews:
“Little children, I am with you a little longer. You will look for me; and just as I said to the Jews, ‘Where I go you cannot come,’ I now say it also to you.” John 13:33.
They are in fact all those who would be “born of God” or “born from above” John 3:3.
In chapter 17, John records Jesus prayer for these children:
“I make request, not concerning these only, but also concerning those putting faith in me through their word, so that they may all be one, just as you, Father, are in union with me and I am in union with you, that they also may be in union with us, so that the world may believe that you sent me.” John 17:20, 21.
Notice that the intent is “that they may all be one”. The distinction is between Jesus’ immediate disciples or children of God and those who would yet come to believe in him thus becoming God’s children later. While in John chapter 11 Caiaphas’ only concern is about the nation, John is concerned also about “the children of God who are scattered about.” How would Jesus death benefit them? That they might be gathered together into one.
To John, Jesus’ “sheep” are those exercising faith in him, whether Jew or Gentile, and he plainly identifies them as “the children of God.” Both are considered his even before he either gathers them together or brings them into one flock.
Hence, it would appear fully in harmony with the scriptures that by “other sheep” Jesus is referring to those of the gentiles or non-Jews also being gathered and becoming one flock. This harmonizes very well with other statements in the Bible:
You are all, in fact, sons of God through your faith in Christ Jesus. For all of you who were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor freeman, there is neither male nor female, for you are all one in union with Christ Jesus. Moreover, if you belong to Christ, you are really Abraham’s offspring, heirs with reference to a promise. Galatians 3:26-29.
For he is our peace, the one who made the two groups one and destroyed the wall in between that fenced them off. By means of his flesh he abolished the enmity, the Law of commandments consisting in decrees, in order to make the two groups in union with himself into one new man and to make peace, and to reconcile fully both peoples in one body to God through the torture stake, because he had killed off the enmity by means of himself. And he came and declared the good news of peace to you who were far off, and peace to those near, because through him we, both peoples, have free access to the Father by one spirit. So you are no longer strangers and foreigners, but you are fellow citizens of the holy ones and are members of the household of God, and you have been built up on the foundation of the apostles and prophets, while Christ Jesus himself is the foundation cornerstone. In union with him the whole building, being harmoniously joined together, is growing into a holy temple for Jehovah. In union with him you too are being built up together into a place for God to inhabit by spirit. Ephesians 2:14-22.
At his return Jesus will inspect his flock and make a separation between those that are genuine disciples of his and those that are not:
“When the Son of man comes in his glory, and all the angels with him, then he will sit down on his glorious throne. All the nations will be gathered before him, and he will separate people one from another, just as a shepherd separates the sheep from the goats. And he will put the sheep on his right hand, but the goats on his left. “Then the King will say to those on his right: ‘Come, you who have been blessed by my Father, inherit the Kingdom prepared for you from the founding of the world. Matthew 25:31-34.
All of these sheep are considered God’s children.
Where did the Watchtower society get their doctrine of the other sheep from in the first place?
Initially those of the other sheep and later the Jonadabs were not considered to be Jehovah’s Witnesses.
The book God’s Kingdom Rules explains:
“It happened progressively, through a series of flashes of spiritual light. As early as 1923, The Watch Tower drew attention to a group with no heavenly aspirations who would live on earth under Christ’s reign. In 1932, The Watchtower discussed Jonadab (Jehonadab), who attached himself to God’s anointed Israelite King Jehu to support him in the war against false worship. (2 Ki. 10:15-17) The article said that there was a class of people in modern times who were like Jonadab, adding that Jehovah would take this class “through the Armageddon trouble” to live here on the earth.
In 1935 came a brilliant flash of spiritual light. At the convention held in Washington, D.C., the great multitude was identified as an earthly class, the same as the sheep in Jesus’ parable of the sheep and the goats. (Matt. 25:33-40) The great multitude would be among the “other sheep,” of whom Jesus said: “Those too I must bring in.” (John 10:16) When the speaker, J. F. Rutherford, asked: “Will all those who have the hope of living forever on the earth please stand?” more than half the audience rose to their feet! “Behold!” he declared. “The great multitude!” Many were deeply moved to understand at last their hope for the future.” (God’s Kingdom Rules pg. 52 pars. 16,17)
It is important to point out that in 1923 those identified as other sheep were not considered Jehovah’s Witnesses but Amageddon survivors from among members of Christendom. Here is what was printed in the 1923 Watchtower:
“We believe there are millions in the nominal church who are holding on because of their respect for the Lord; and they regard the nominal church as in some sense being used of the Lord. Great numbers of these do not claim to be consecrated unto the Lord, and have no heavenly hopes or aspirations. Here we believe is to be found the class designated by our Lord as the sheep. (John 10:16) Our conclusion therefore is that both the sheep and the goats of the parable claim to be Christians, forming Christendom, and both are claiming to do the works in the name of the Lord.-Matthew 7:1-23 (The Watchtower October 15, 1923 pg. 310 par. 33)
This was further built upon in 1934 in the August 1 and August 15 issues of The Watchtower. The two-part article was titled, “His Kindness”. The new doctrine was (and still is) completely and exclusively based on several antitypical applications not found in Scripture. First of all, the account of Jehu and Jonadab was given an antitypical application. Jehu was said to represent the anointed and his chariot was the organization. Jonadab was said to represent the other sheep:
“The battle of the great day of God Almighty is near at hand, and in that battle Christ Jesus, the Vindicator, will destroy the wicked; but the kindness of Jehovah has provided a place of refuge for those who now turn their hearts toward righteousness, seeking to join themselves unto Jehovah’s organization. Such are known as the Jonadab class, because Jonadab foreshadowed them.
There is an obligation laid upon Jehovah’s Witnesses to bring these truths to the attention of the Jonadabs, that they may be advised of the only way of escape in the great disaster that shall shortly overtake the world. -The Watchtower August 1, 1934 page 227 paragraph 3.
“Those people of good will, that is, the Jonadab class, are the sheep of the ‘other flock’ which Jesus mentioned, when he said: “And I have other sheep which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd.” (John 10:16) – The Watchtower August 15, 1934 pg. 248 par. 28)
“The name “Jehovah’s witnesses” applies specifically to God’s anointed. ones who have been taken out of the world and made witnesses for Jehovah, and these alone bear the new name. The Jonadab class are of those who ‘hear’ the message of truth and who must say to those in their hearing: “Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” -Revelation 22: 17. Those of the Jonadab class must go along with those who are of the antitypical Jehu company, that is, the anointed, and announce the message of the kingdom, even though they are not the anointed witnesses of Jehovah. -The Watchtower August 15, 1934 page 249 paragraph 31.
Secondly, application was made using the six Israelite cities of refuge. Due to their bloodguilt for supporting the first World War, the Other Sheep were said to be in the same position as the antitypical manslayer. The avenger of blood was Jesus Christ. The cities of refuge represented the organization to which they must flee to be saved. They can only leave the city of refuge when the high priest dies, and the antitypical high priest are the anointed Christians who die when they are taken to heaven before Armageddon:
“This would clearly seem to teach that the Jonadab class, having sought and found refuge with God’s organization, must remain in the chariot or organization of the Lord with the Greater Jehu, and must continue in heart sympathy and harmony with the Lord and his organization and must prove this proper heart condition by cooperating with Jehovah’s witnesses until the office of the high priest class yet on the earth be finished.” -The Watchtower August 15, 1934 page 245 paragraph 11.
However, recently a dramatic change occurred. At the October 2014 Annual Meeting of Jehovah’s Witnesses, David Splane, member of the governing body, gave a talk entitled “Types and Antitypes” In it he explained that it is no longer reasonable to accept type-antitype explanations that are not stated explicitly in Scripture?
But to add weight to that, note what was stated in the November 2017 study edition of the Watchtower:
“Lessons or Antitypes?
Beginning in the late 19th century, The Watch Tower drew attention to the prophetic significance of the cities of refuge. “This feature of the typical Mosaic law strongly foreshadowed the refuge which the sinner may find in Christ,” stated the September 1, 1895, issue. “Seeking refuge in him by faith, there is protection.” A century later, The Watchtower identified the antitypical city of refuge as “God’s provision for protecting us from death for violating his commandment about the sanctity of blood.”
However, the March 15, 2015, issue of The Watchtower explained why our recent publications seldom mention prophetic types and antitypes:
“Where the Scriptures teach that an individual, an event, or an object is typical of something else, we accept it as such. Otherwise, we ought to be reluctant to assign an antitypical application to a certain person or account if there is no specific Scriptural basis for doing so.” Because the Scriptures are silent regarding any antitypical significance of the cities of refuge, this article and the next one emphasize instead the lessons Christians can learn from this arrangement. -The Watchtower November 2017 study edition page 10.
So now, what we have is a doctrine with absolutely no foundation.[1] This means for the organization to teach that it is made up of anointed sheep-like Christians having a heavenly hope and non-anointed other sheep Christians having an earthly hope, the society is not only going beyond the things that are written in the scriptures but also what is printed in their own publications.
For more information you might enjoy this video by Beroean Pickets.
[1] Although removing antitypical significance from the cities of refuge, The Watchtower has not commented as to the significance of Jehu and Jonadab: – This account has been used in this way without scriptural support as late as 2014. See God’s Kingdom Rules pg. 52 par. 16