“Watching over it.” This is the immediate definition of the general concept “shepherd.” The word means: observe, be attentive with care; compare Heb 12:15; Acts 20:28; 1 Tim 4:16; Tit 1:9.
See that wolves do not break into the flock and scatter the sheep. Remove every danger from them, and care for their well-being in every respect; compare the note on Acts 20:28.
This general concept of shepherding applies fully to the episcopate as well. Yet here the Apostle applies it chiefly to the presbyterate (1 Pet 5:1), of which he is speaking.
The concept of shepherding embraces both. In antiquity these words were not strictly distinguished, although the concepts were distinguished; compare the note on Acts 20:28.
Explaining the concept of shepherding as applied here to the presbyterate, the Apostle points to three qualities that shepherds must possess.
More precisely, he warns against three defects in pastoral service by pointing to three corresponding, or opposite, virtues.
Shepherds must shepherd the flock of God not by compulsion, but willingly; not for base gain, but zealously; not from ambition, but by giving an example.
“Not by compulsion.” The speech is not about the flock, but about the shepherds. They must shepherd not by compulsion, but willingly. It is not the sheep of the flock who must act so.
The latter, if they wish to be rational sheep in the Church of Christ, must obey their shepherds and submit to them.
In relation to them, shepherds can act, and have the duty to act, even with compulsion and strictness when circumstances require it.
The word “not by compulsion,” and the corresponding word “willingly,” refer to the shepherds. They must oversee not by compulsion.
The concept signifies the absence of compulsion both in accepting the duty of shepherding and in fulfilling that duty.
No one may be forced to be a shepherd of the Church. This is a matter of the will of the one accepting this duty.
Without doubt, however, one who has taken this duty upon himself must bear it voluntarily, or willingly.
It is bad if a shepherd is burdened by his ministry after being compelled into it. He must fulfill his ministry willingly; compare 1 Cor 9:17. Otherwise he will receive no reward from God (1 Pet 5:4).
This voluntary, or willing, service flows from love for Him who called him to such ministry, and for those for whom he has been called.
That means the flock, for whose salvation Christ suffered; compare Jn 10:12; Jn 21:15-17.
“He shepherds not by compulsion who, in himself, offers to those he shepherds an example of good activity, and thereby moves them to emulate the teacher before one another” (Theophylact).
“In a God-pleasing manner.” The word seems to belong to the ideas “not by compulsion, but willingly.” It means that this lack of compulsion and this willingness are God-pleasing.
Yet the more general concept can also be applied fully to the discourse.
“Not for base gain, but eagerly.” Both the Lord Himself and the Apostles commanded those who preach the Gospel to live from the Gospel; see Mt 10:10; 1 Cor 9:7-14 and parallels.
That is, ministers of the Church should receive support from the Church. But it is necessary that they not be covetous, greedy, or mercenary. Such men are severely condemned.
Compare 1 Tim 6:5; Tit 1:7; 1 Tim 3:8; 2 Pet 2:13; Is 56:10; Jer 6:13; Jer 8:10; Mic 3:10; Ezek 13:19.
There is nothing more base than greed in ministers of the Church. Those possessed by it are not shepherds, but hirelings, or rather wolves.
They do not shepherd the flock, but scatter the sheep. Or, in another figurative expression, they want to feed on the milk and make use of the wool of the sheep, but do not care for them.
This is why the Apostle emphatically calls such a manner of pastoral action “base gain.”
“He shepherds not by unjust profits who does not step forward with pride and does not exalt himself over those subject to him.
“Nor does he live luxuriously, or seek costly garments and sumptuous foods, which produce pride and serve as an occasion for base gain” (Theophylact).
In contrast to this evil quality of greed, the Apostle indicates that shepherds must fulfill their office eagerly.
The word signifies the inward joy and consolation experienced by a good shepherd as he fulfills his duty of guiding and saving the souls of the flock, while rejecting every self-seeking action.
“Not lording it over God’s inheritance.” This constitutes a new defect in pastoral action. “But being examples to the flock.” This, in contrast, constitutes a new virtue in the shepherd.
The Greek word that here expresses the concept of lordship or domination signifies lordship with violence or oppression. It does not mean simple authority over something, or possession of something: κατακυριεύειν, not κυριεύειν.
Shepherds must have authority over those they shepherd, and authority implies lordship. But authority, or lordship, is one thing, and oppression, violence, or domination is another.
That is already an abuse of authority, or lordship. It is contrary to the very essence of the Christian Church, which is a society of love, not of violence and oppression.
In contrast to such oppressive lordship, the Apostle indicates that shepherds must be an image, or example, for those they shepherd.
When the shepherd himself fulfills in life what he requires of the flock, he cannot use authority over them oppressively.
He will govern them, but he will never oppress them or use violence. He will possess them by the example of every virtue.
THEOSIS