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Jesus' teaching on the Good Shepherd is, strictly speaking, neither parable nor allegory, though it has some of the elements of both. It is, rather, figurative discourse (v.6; cf. 16:25, 29) in which spiritual truths are expressed in terms of everyday things, a common feature in John (cf., e.g., 3:8; 4:10; 6:35; 8:12). The symbolism of the sheep and the shepherd is present in the chapter as far as v.30. (For background to the thought of Jn 10 cf. Eze 34.)
The first section (vv.1-5) is a commentary on the events of ch. 9. False shepherds are perfidious both in their manner of access to the fold and in their intentions toward the sheep. But the authentic shepherd is known to both the watchman, who admits him to the fold, and the sheep, who listen to his voice and respond to it. After being expelled by the Pharisees, the man healed of congenital blindness came to Jesus and found him to be the true shepherd. It is hard not to think that the false shepherds Jesus had in mind were the religious leaders of the Jews. Evidently they were not part of his flock, because they did not understand his figurative language (v.6). (On listening to Jesus cf. 5:24; 18:37.)
Jesus continued his discourse with a series of I am sayings (cf. the note on 6:35) with comments. The first, I am the gate, reiterates and makes explicit the uniqueness of Jesus in bringing life (vv.7-10). The second, I am the good shepherd, stresses his self-sacrificing care for his sheep (vv.11-18; cf. v.28). The bond that unites him and his sheep is like that between him and the Father (vv.14-15). V.16 is a reference to the Gentile mission (cf. 11:51-52) and the union of Jews and non-Jews in one community. Vv.17-18 stress anew Jesus' freedom from human control and his complete obedience to the Father (cf. 5:19-30).
Jesus' words once again left his hearers divided (vv.19-21; cf. 7:43; 9:16). This is the third time the charge of demon possession has been leveled against him in this gospel (cf. 7:20; 8:48).