See therefore, brethren, how you walk circumspectly: not as unwise,

“Finally, hear Paul as he speaks boldly, and mark how clearly he discovers these: "Beware of evil workers, beware of the concision. Beware lest any man spoil you through philosophy and vain deceit. See that ye walk circumspectly, because the days are evil." In fine then, what man shall have any excuse who hears these things in the Church from prophets and apostles, and from the Lord Himself, and yet will give no heed to the care of his soul, and to the time of the consummation, and to that approaching hour when we shall have to stand at the judgment-seat of Christ?”

“If, moreover, it chance that we go to a place in which there are no Christians, and it be important for us to stay there a few days, let us be "wise as serpents, and harmless as doves;" [Matthew 10:16] and let us "not be as the foolish, but as the wise," [Ephesians 5:15] in all the self-restraint of the fear of God, that God may be glorified in everything through our Lord Jesus Christ, through our chaste and holy behaviour. For, "whether we eat, or drink, or do anything else, let us do it as for the glory of God." [1 Corinthians 10:31] Let "all those who see us acknowledge that we are a blessed seed," "sons of the living God," in everything — in all our words in shamefastness, in purity, in humility, forasmuch as we do not copy the heathen in anything, nor are as believers like other men, but in everything are estranged from the wicked.”

“He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? "Look carefully how ye walk." "They are sheep in the midst of wolves," and he charges them to be also "as doves." For "ye shall be harmless," saith he, "as doves." (Matt. x. 16) Forasmuch then as they were both amongst wolves, and were besides commanded not to defend themselves, but to suffer evil, they needed this admonition. Not indeed but that the former was sufficient to render them stronger; but now that there is besides the addition of the two, reflect how exceedingly it is heightened. Observe then here also, how carefully he secures them, by saying, "Look how ye walk." Whole cities were at war with them; yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. What then? Whence these divisions? They heard Christ say, "He that loveth father or mother more than me, is not worthy of me." (Matt. x. 37.) Lest therefore they should think that he was without reason introducing wars and fightings, (since there was likely to be much anger produced, if they on their part were to retaliate,) to prevent this, he says, "See carefully how ye walk." That is to say, "Except the Gospel message, give no other handle on any score whatever, for the hatred which you will incur." Let this be the only ground of hatred. Let no one have any other charge to make against you; but show all deference and obedience, whenever it does not harm to the message, whenever it does not stand in the way of godliness. For it is said, "Render to all their dues, tribute to whom tribute, custom to whom custom." (Rom. xiii. 7.) For when amongst the rest of the world they shall see us forbearing, they will be put to shame.”

“Above he forbade the oldness of carnal deceits; here he exhorts to the contrary newness. And first he exhorts to the newness contrary to deceit; second, to the newness contrary to excess, at "and be not drunk," etc. The first part is divided into three. First he leads them to the caution contrary to deceit; second he shows the newness of this caution, at "redeeming the time," etc.; third he teaches the manner of this caution, at "therefore do not become," etc. He says therefore, "so then" — namely, from what has gone before — "see how you walk carefully." Caution is a certain condition of prudence, by which someone avoids the impediments to the things to be done, and all ought to have this caution. Proverbs 4:23: "Let your eyes look straight on, and let your eyelids go before your steps." But this pertains to the wise, and therefore he says "not as unwise" — namely, those who do not know how to avoid impediments. Psalm 75:6: "All the unwise of heart were troubled." "But as wise." Ecclesiastes 2:14: "The eyes of the wise man are in his head; the fool walks in darkness." Some say: "if not chastely, yet cautiously." But the Apostle does not take it in this way; rather he says "carefully," as if he were saying: beware of men contrary to chastity. He shows the necessity of this caution when he says "redeeming the time," etc., which can be expounded in two ways. For someone sometimes redeems his own thing by giving gifts or something in exchange for it, just as someone is said to redeem his vexation by giving gifts, or money, or by giving up something of his own right. He says therefore: this whole present time is a time of calumny, and therefore be redeeming the time, "because the days are evil." From the time Adam sinned, snares impelling to sin have always stood ready. But it was not so in the state of innocence, in which man did not need to abstain from anything lawful, because in his will there was nothing impelling him toward sin. But now we must redeem the time, "because the days are evil," that is, we ought to avoid the malice of the days, to guard beforehand against the evil day, as is said in Ecclesiastes 7:15, and also to abstain from certain lawful things. 1 Corinthians 10:23: "All things are lawful for me, but not all things edify." It is in this manner that someone is said to redeem his vexation, because he lets something of his own right go to waste. Or otherwise: "redeeming the time," etc. It happens sometimes that someone lives in sin for a great span of his lifetime, and this is lost time. But how will he redeem it, since man is not sufficient to pay off what is owed? I respond: it must be said that he ought to devote himself to good works all the more, the more he formerly pressed on in evils. 1 Peter 1: "For the time past is sufficient to have fulfilled the will of the Gentiles, for those who have walked in excesses, wine-drinking bouts, desires," etc. But the first exposition is better. Then when he says "therefore do not become," etc., he teaches the manner of this caution, saying: "therefore" — namely, so that you may be able to redeem the time — "do not become imprudent." Note that there is a difference between wisdom and prudence. For prudence is a certain wisdom, but not universal wisdom. Proverbs 10:23: "But wisdom is prudence to a man." For he is called wise without qualification who has it in him to order all things; but he is called wise in a qualified sense who has it in him to order those things concerning which he is wise. 1 Corinthians 3:10: "As a wise architect I have laid the foundation." For it belongs to the wise man to order, as is said in Metaphysics I. But everyone who orders looks to an end; therefore he is wise without qualification who knows the end, or who acts for the sake of the universal end, namely God. Deuteronomy 4:6: "For this is your wisdom," etc. For wisdom is the knowledge of divine things, as Augustine says, On the Trinity IV. But prudence is the providence of a particular thing, namely, when someone orders his own deeds. And therefore "wisdom is prudence to a man." For this reason, then, he says: "do not become imprudent, but understanding," etc. Just as speculative reason orders and judges concerning things to be known, and it is necessary to hold conclusions and judge them by means of principles, so too it is in things to be done. Now this first principle, by which we ought to judge and regulate all things, is the will of God; and therefore the intellect, in moral and divine matters, ought to have the will of God as its principle, because, if it has this as its principle, the intellect becomes prudent. Deuteronomy 32:29: "O that they would be wise and would understand," etc. This the Lord taught, Matthew 26:42: "Your will be done."”

“Wherefore be ye not unwise,.... No one would be thought to be unwise, but such are, who do not redeem time, and are ignorant of the will of the Lord; believers should not act the unwise part, neither in their talk, nor in their walk and conversation, nor in their use of time: but understanding what the will of the Lord is; or "of God", as read the Alexandrian copy, the Vulgate Latin, Syriac, and Ethiopic versions: there is the secret will of God, which is the rule of all his proceedings; and is unknown to men, till facts make it appear; this is always fulfilled, and sometimes by persons who have no regard to his revealed will; to this the wills of the people of God should be always resigned: and there is his revealed will, which lies partly in the Gospel; which declares it to be his will, that Christ should work out the salvation of his people, which is what he came to do; that whoever believes in him shall be saved; that all that are redeemed shall be sanctified; and that they shall persevere to the end, and be glorified; and partly in the law, in the precepts and commands of it, which contain the good, perfect, and acceptable will of God: and the understanding of it is not a mere speculative knowledge of it, but a practical one; when a man not only knows, but does the will of God, and his heart and actions agree with it; and this is to be done in faith, in virtue of grace and strength received, with a view to the glory of God, having no dependence on what is done; and to the right understanding of it, so as to act according to it, as should be, the word of God, and the illuminations, instructions, and grace of the Spirit, are necessary: the Alexandrian copy, Syriac, Arabic, and Ethiopic versions, read the words as an exhortation, "understand ye the will of God".”

“Walk circumspectly - Our word circumspect, from the Latin circirmspicio, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man's interest by every possible and lawful means. But the original word ακριβως signifies correctly, accurately, consistently, or perfectly. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but live the Gospel. As you embrace all its promises, be careful also to embrace all its precepts; and behave yourselves so, that your enemies may never be able to say that ye are holy in your doctrines and profession, but irregular in your lives. Not as fools, but as wise - Μη ὡς ασοφοι, αλλ' ὡς σοφοι. The heathens affected to be called σοφοι, or wise men. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, a lover of wisdom; hence our term philosopher, used now in a much prouder sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term σοφος, and applies it to the Christian; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, without wisdom, fool.”

“that--rather as Greek, "See how ye walk," &c. The double idea is compressed into one sentence: "See (take heed) how ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect (literally, accurate, exact) in your walk. Compare Col 4:5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly," that is, correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk). not as fools--Greek, "not as unwise, but as wise."”