For I say, by the grace that is given me, to all that are among you, not to be more wise than it behoveth to be wise, but to be wise unto sobriety, and according as God hath divided to every one the measure of faith.

“Those, therefore, who desert the preaching of the Church, call in question the knowledge of the holy presbyters, not taking into consideration of how much greater consequence is a religious man, even in a private station, than a blasphemous and impudent sophist. Now, such are all the heretics, and those who imagine that they have hit upon something more beyond the truth, so that by following those things already mentioned, proceeding on their way variously, inharmoniously, and foolishly, not keeping always to the same opinions with regard to the same things, as blind men are led by the blind, they shall deservedly fall into the ditch of ignorance lying in their path, ever seeking and never finding out the truth. It behoves us, therefore, to avoid their doctrines, and to take careful heed lest we suffer any injury from them; but to flee to the Church, and be brought up in her bosom, and be nourished with the Lord's Scriptures. For the Church has been planted as a garden (paradisus) in this world; therefore says the Spirit of God, "Thou mayest freely eat from every tree of the garden," that is, Eat ye from every Scripture of the Lord; but ye shall not eat with an uplifted mind, nor touch any heretical discord. For these men do profess that they have themselves the knowledge of good and evil; and they set their own impious minds above the God who made them. They therefore form opinions on what is beyond the limits of the understanding. For this cause also the apostle says, "Be not wise beyond what it is fitting to be wise, but be wise prudently," that we be not cast forth by eating of the "knowledge" of these men (that knowledge which knows more than it should do) from the paradise of life.”

“"For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith." After saying above, "I beseech you by the mercies," here he says again, "by the grace." Observe the teacher's lowliness of mind, observe a spirit quite subdued! He means to say that he is in no respect worthy to be trusted in such an exhortation and counsel. But at one time he takes the mercies of God along with him, at another His grace. It is not my word, he would say, that I am speaking, but one from God. And he does not say, For I say unto you by the wisdom of God, or, for I say unto you by the Law given of God, but, "by the grace," so reminding them continually of the benefits done them, so as to make them more submissive, and to show that even on this account, they were under an obligation to obey what is here said. "To every man that is among you." Not to this person and to that merely, but to the governor and to the governed, to the slave and to the free, to the unlearned and to the wise, to the woman and to the man, to the young and to the old. For the Law is common to all as being the Lord's. And by this he likewise makes his language inoffensive, setting the lessons he gives to all, even to such as do not come under them, that those who do come under them may with more willingness accept such a reproof and correction. And what dost thou say? Let me hear. "Not to think more highly than he ought to think." Here he is bringing before us the mother of good deeds, which is lowliness of mind, in imitation of his own Master. For as He, when He went up into the mountain, and was going to give a tissue of moral precepts, took this for his first beginning, and made this the foundation, in the words, "Blessed are the poor in spirit"; so Paul too, as he has now passed from the doctrinal parts to those of a more practical kind, has taught us virtue in general terms, by requiring of us the admirable sacrifice; and being on the point of giving a more particular portrait of it, he begins from lowliness of mind as from the head, and tells us, "not to think more highly of one's self than one ought to think," (for this is His will), "but to think soberly." But what he means is about this. We have received wisdom not that we should use it to make us haughty, but to make us sober-minded. And he does not say in order to be lowly in mind, but in order to sobriety, meaning by sobriety here not that virtue which contrasts with lewdness, nor the being free from intemperance, but being sober and healthful in mind. And the Greek name of it means keeping the mind safe. To show then that he who is not thus modest, cannot be sober either, that is, cannot be staid and healthful minded (because such an one is bewildered, and out, of his wits, and is more crazed than any madman), he calls lowliness of mind, soberness of mind. "According as God hath dealt to every man the measure of faith." For since having gifts given them had made many unreasonably elated, both with these and with the Corinthians, see how he lays open the cause of the disease, and gradually removes it. For after saying that we should think soberly, he proceeds, "according as God hath dealt to every man the measure of faith," meaning here the gift by faith: and by using the word "dealt," he solaces him who had the less, and humbles him who had the greater share. For if God dealt it, and it is no achievement of thine, why think highly of thyself? But if any one says that faith here does not mean the gift, this would only the more show that he was humbling the vain boasters. For if that which is the cause of the gift, that faith by which miracles are wrought, be itself from God, on what ground dost thou think highly of thyself? If He had not come, or been incarnate, then the things of faith would not have fared well either. And it is from hence that all the good things take their rise. But if it is He that giveth it, He knoweth how He dealeth it. For He made all, and taketh like care of all. And as His giving came of His love towards man, so doth the quantity which He giveth. For was He Who had shown His goodness in regard to the main point, which is the giving of the gift, likely to neglect thee in regard to the measure? For had He wished to do thee dishonor, then He had not given them at all. But if to save thee and to honor thee was what He had in view (and for this He came and distributed such great blessings), why art thou confounded and disturbed, and abusest thy wisdom to foolishness, making thyself more disgraceful than one who is by nature so? For being foolish by nature is no ground of complaint. But being foolish through wisdom, is at once bereaving one's self of excuse, and running into greater punishment. Such then are those, who pride themselves upon their wisdom, and fall into the excess of recklessness. For recklessness of all things makes a person a fool. Wherefore the Prophet calls the barbarian by this name. But "the fool," he says, "shall speak folly." But that you may see the folly of him from his own words, hear what he says. "Above the stars of heaven will I place my throne, and I will be like the Most High." "I will take hold of the world as a nest, and as eggs that are left will I take them away." Now what can be more foolish than these words? And every instance of haughty language immediately draws on itself this reproach. And if I were to set before you every expression of them that are reckless, you would not be able to distinguish whether the words are those of a reckless man or a fool. So entirely the same is this failing and that. And another of a strange nation says again, "I am God and not man"; and another again, "Can God save you, or deliver you out of my hand?" And the Egyptian too, "I know not the Lord, neither will I let Israel go." And the foolish body in the Psalmist is of this character, who hath "said in his heart, There is no God." And Cain, "Am I my brother's keeper?" Can you now distinguish whether the words are those of the reckless or those of the fool? For recklessness going out of due bounds, and being a departure from reason (whence its name recklessness), maketh men both fools and vainglorious. For likewise, "the beginning of wisdom is the fear of the Lord", so then the beginning of folly is surely not knowing the Lord. If then knowing be wisdom, and not knowing Him folly, and this ignorance come of haughtiness (for the beginning of haughtiness is the not knowing of the Lord), then is haughtiness the extreme of folly.”

“After the Apostle showed the necessity of the virtues and the origin of grace, here he teaches the use of grace, which pertains to moral instruction. And concerning this he does two things. First he sets down moral teaching in general; second he descends specially to certain particulars pertaining to those to whom he writes, around the middle of chapter XV, where he says, but I myself am persuaded, and so on. Concerning the first he does two things. First he teaches the use of grace as to this, that man be made perfect; second as to this, that the perfect man should bear with the imperfect one, in chapter XIV, where he says, now him who is weak, and so on. Concerning the first he does three things. First he leads on to perfection of life as to the holiness which man keeps toward God; second as to the justice which one shows to one's neighbor, in chapter XIII, where he says, let every soul, etc.; third as to the purity which man preserves in himself, near the end of chapter XIII, where he says, and knowing this, and so on. Concerning the first he does two things. First he admonishes that man show himself holy to God; second he teaches how one ought to use the gifts of God's grace, by which one is sanctified, where he says, for I say, through the grace, and so on. Concerning the first he does two things. First he teaches how one ought to show oneself to God as to the body; second as to the soul, where he says, and be not conformed, and so on. Concerning the first he does two things. First he induces observance of the things that are taught: and this in two ways. In one way indeed on his own part, when he says, I beseech you therefore, brethren, as if he were to say: it has been said that the judgments of God are incomprehensible, and his ways unsearchable, and therefore I beseech you, brethren, namely that you observe the things that shall be said. Now he makes use of beseeching for three reasons. First indeed to show his humility. Proverbs XVIII, 23: the poor man speaketh with supplications, namely one who does not trust in his own abundance, and therefore tries to lead men to the good not from what is his own, but from what is God's. For to beseech (obsecrare) is to call to witness by sacred things (ob sacra contestari). Second, that he might move them more by love in asking, than by fear, in commanding with authority. Whence it is said to Philemon 8f.: having much confidence in Christ Jesus to command thee that which is to the purpose, for charity's sake I rather beseech. Galatians, last chapter: you who are spiritual, instruct such a one in the spirit of gentleness. Third, on account of the reverence due to the Romans, to whom he was writing. I Timothy V, 1: rebuke not an elder, but beseech him as a father. In another way he leads them on on God's part, when he says, by the mercy of God, namely by which you have been saved. Titus II, 5: according to his mercy he saved us. And therefore from consideration of the divine mercy we ought to do what we are admonished to do. Matthew XVIII, 33: shouldst not thou also have had compassion on thy fellow servant, even as I had compassion on thee? Or it can be said, by the mercy of God, that is, by the authority of the apostolate mercifully entrusted to me. I Corinthians VII, 25: I have obtained mercy from the Lord, to be faithful. Second he sets down the admonition, when he says, that you present your bodies, and so on. Concerning which it must be known that, as Augustine says in Book X of the City of God, the visible sacrifice, which is offered outwardly to God, is a sign of the invisible sacrifice, by which one presents oneself and one's own things in obedience to God. Now man has a threefold good. First indeed the good of the soul, which he presents to God through the humility of devotion and contrition, according to that word of Psalm 50, 19: a sacrifice to God is an afflicted spirit. Second, man has exterior goods, which he presents to God through the giving of alms. Whence it is said in Hebrews, last chapter: do not forget to do good and to share, for by such sacrifices God is won over. Third, man has the good of his own body: and as to this he says, that you present, namely to God, your bodies, as a certain spiritual sacrificial victim. Now an animal immolated to God used to be called a "hostia" (sacrificial victim), either because it was offered for victory over enemies (hostes), or for security from enemies, or because it was immolated at the door (ostium) of the tabernacle. Now man presents his body to God as a sacrificial victim in three ways. In one way indeed, when someone exposes his body to suffering and death for God's sake, as is said of Christ, Ephesians V, 2: he delivered himself up for us, an oblation and a sacrifice to God. And the Apostle says of himself, Philippians II, 17: if I be sacrificed upon the sacrifice and service of your faith, I rejoice. Second, by this, that man macerates his body with fastings and watchings in order to serve God, according to that word of I Corinthians IX, 27: I chastise my body, and bring it into subjection. Third, by this, that man presents his body for carrying out works of justice and of divine worship. Above, VI, 19: present your members to serve justice, unto sanctification. Now it must be considered that the sacrificial victim which was immolated to God had four properties. For first, the offering itself had to be whole and uncorrupted. Whence it is said, Malachi I, v. 14: cursed is the deceitful man, who hath in his flock a male, and making a vow, offereth in sacrifice that which is feeble to the Lord. And on account of this he says, living, namely that the sacrificial victim of our body which we offer to God should be living through faith formed by charity. Galatians II, 20: that which I now live in the flesh, I live in the faith of the Son of God. Now it must be noted that the natural sacrificial victim which had previously been alive, used to be killed, in order to be immolated, to show that death still reigned in man while sin reigned, as was said above at V, 12ff. But this spiritual sacrificial victim always lives and progresses in life, according to that word of John X, 10: I am come that they may have life, and have it more abundantly, because sin has now been taken away through Christ: unless we should say that the sacrificial victim of our body indeed lives to God through the justice of faith, but is put to death as to the concupiscences of the flesh. Colossians III, 5: mortify your members which are upon the earth. Second, the sacrificial victim offered to God was sanctified in the very immolation. Whence it is said, Leviticus XXII, 3: any man of your race, that approacheth to those things that are consecrated, and which the children of Israel have offered to the Lord, in whom there is uncleanness, shall perish before the Lord. And therefore he adds, holy, namely through the devotion by which our body is bound over to the service of God. Leviticus XX, 7: be ye sanctified and be ye holy, for I am the Lord your God, who is holy. Now holiness is properly spoken of with respect to God, inasmuch namely as man keeps those things that are just, as regards God. Third, as to the very consumption of the sacrifice, it was called a sacrifice sweet and acceptable to the Lord, according to that word of Leviticus I, v. 9: the priest shall burn all the things offered upon the altar for a holocaust, and for a most sweet odor to the Lord. Whence here he says, pleasing to God, namely through rectitude of intention. Psalm 55, 13: that I may please in the sight of God, in the light of the living. Fourth, in the very preparation of the sacrifice salt was added. Whence Leviticus II, 13: whatsoever sacrifice thou offerest, thou shalt season it with salt. And Mark IX, 48 it is said: every victim shall be salted with salt. Now salt signifies the discernment of wisdom. Whence it is said, Colossians, last chapter: walk with wisdom towards them that are without, let your speech be always in grace seasoned with salt. Whence also here follows, your reasonable service, namely that with discernment you present your bodies to God as a sacrificial victim, whether through martyrdom or through abstinence or through whatever work of justice. I Corinthians XIV, 40: let all things be done decently, and according to order among you. And Psalm 98, 4: the king's honor loveth judgment. The just man is related differently to interior acts, by which he does service to God, than to exterior ones. For the good of man and his justice consists principally in interior acts, namely those by which man believes, hopes, and loves. Whence it is said, Luke XVII, 21: the kingdom of God is within you. But it does not consist principally in exterior acts. Below, XIV, v. 17: the kingdom of God is not meat and drink. Whence the interior acts are related after the manner of an end, which is sought for its own sake: but the exterior acts, by which bodies are presented to God, are related as those things which are for the end. Now in that which is sought as an end no measure is applied, but the greater it is, the better it is. But in that which is sought for the sake of an end, a measure is applied according to proportion to the end, just as a physician produces health as much as he can, but he does not give medicine as much as he can, but as much as he sees to be expedient for attaining health. And likewise man ought to apply no measure in faith, and hope, and in charity, but the more he believes, hopes, and loves, the better it is; on account of which it is said, Deuteronomy IV, 5: thou shalt love the Lord thy God, and so on. But in exterior acts a measure of discernment must be applied by comparison to charity. Whence Jerome says: does not a rational man lose his dignity, who prefers fasting or vigils to soundness of sense, so that on account of the chanting of psalms and offices, he incurs a mark of madness or of sadness? Then when he says, and be not conformed, etc., he shows how man ought to present himself to God as to the soul. And first he forbids conformity to the world, when he says, and be not conformed to this world, that is, to the things which pass away in time. For the present age (saeculum) is a certain measure of the things that pass away in time. Now man is conformed to temporal things through affection, by clinging to them with love. Hosea IX, v. 10: they became abominable, as those things which they loved. James I, 27: religion clean and undefiled before God and the Father is this: to keep oneself unspotted from this world. He is also conformed to this world who imitates the life of those who live worldly lives. Ephesians IV, 17: I testify in the Lord, that henceforward you walk not as also the Gentiles walk. Second he commands an interior reformation of the mind, when he says, but be reformed in the newness of your understanding. Now the "sense" (sensus) of man is here called reason, according as through it man judges concerning things to be done. Now man had this sense whole and vigorous in his creation, whence it is said, Ecclesiasticus XVII, 6: understanding filled their hearts, and showed them good and evil. But through sin this sense has been corrupted, and, as it were, made old, Baruch III, 11: thou art grown old in a strange land, and consequently it has lost its beauty and comeliness. Lamentations I, 6: from the daughter of Sion all her beauty is departed. The Apostle therefore admonishes that we be reformed, that is, that we take up again the form and comeliness of mind, which our mind had, which indeed comes about through the grace of the Holy Spirit, in participating in which man ought to have zeal, namely in such a way that those who have not yet received it may receive it, and those who have received it may progress in it. Ephesians IV, 23: be renewed in the spirit of your mind. Psalm 102, 5: thy youth shall be renewed like the eagle's. Or otherwise, be renewed, namely in exterior acts, in the newness of your understanding, that is, according to the newness of grace, which you have received in your mind. Third he assigns the reason for the aforesaid admonition, when he says, that you may prove what is the will. Concerning which it must be considered that, just as a man who has a corrupted taste does not have a right judgment concerning flavors, but sometimes abominates the things that are sweet, and desires the things that are abominable, whereas he who has a sound taste has a right judgment concerning flavors; so the man who has a corrupted affection, as it were conformed to worldly things, does not have a right judgment concerning the good; but he who has a right and sound affection, his sense renewed through grace, has a right judgment concerning the good. Therefore he said: be not conformed to this world, but be reformed in the newness of your understanding, that you may prove, that is, that you may know by experience — Psalm 33, 9: taste and see that the Lord is sweet —, what is the will of God, by which namely he wills you to be saved — I Thessalonians IV, 3: this is the will of God, your sanctification —, good, that is, he wills that we will the honest good, and to this he leads us by his precepts — Micah VI, 8: I will show thee, O man, what is good, and what the Lord requireth of thee —, and well-pleasing, inasmuch namely as, to one well-disposed, that which God wills us to will is delightful. Psalm 18, v. 9: the justices of the Lord are right, rejoicing hearts. And not only useful for attaining the end, but also perfect, as it were joining us to the end. Matthew V, 48: be ye perfect, as also your heavenly Father is perfect. Genesis XVII, 1: walk before me, and be perfect. Those, therefore, who are not conformed to this world, but are reformed in the newness of their sense, experience the will of God to be such. But those who remain in oldness, conformed to the world, judge the will of God not to be good, but heavy and useless. Ecclesiasticus VI, 21: how exceeding harsh is wisdom to unlearned men. Then, when he says, for I say, through the grace, etc., he teaches how man ought to use the gifts of God. And first he teaches this as to the gifts which are not common to all, such as the graces freely given (gratiae gratis datae); second, as to the gift of charity, which is common to all, where he says, let love be without dissimulation, and so on. Concerning the first he does two things. First he teaches in general how man ought to use the graces freely given; second he carries this out part by part, where he says, but having different gifts. Concerning the first he does two things. First he sets forth the instruction; second he assigns the reason, where he says, for as in one body, and so on. Concerning the first he does three things. First he excludes excess, saying: I have admonished that you be reformed in the newness of your understanding, which indeed you ought to do with moderation; for I say, that is, I command, through the grace, of the apostolate and by apostolic authority, that is given to me. Galatians II, 9: when they had known the grace that was given to me among the Gentiles. Ephesians III, 8: to me, the least of all the saints, is given this grace, etc., to all that are among you, because this is useful to all. I Corinthians VII, 7: I would that all men were even as myself. This, I say, I command: not to be more wise than it behooveth to be wise, that is, let no one, trusting in his own understanding or wisdom, presume beyond his measure. Ecclesiastes VII, 17: be not more wise than is necessary. Psalm 130, 1: neither have I walked in great matters, nor in wonderful things above me. Second he exhorts to that which is the mean, saying, but to be wise unto sobriety, namely I command you that you be wise with measure according to the grace given to you. For sobriety imports measure. And although it is properly said concerning the drinking of wine, it can nevertheless be taken concerning any matter whatsoever, in which man observes due measure. Titus II, v. 12: that we may live soberly, and justly, and godly in this world. Third he teaches according to what the measure of the mean is to be taken, saying, and this, I say, according as God hath divided, that is, distributed, to every one the measure of faith, that is, the measure of his gifts, which is ordered to the building up of faith. I Corinthians XII, 7: to every man is given the manifestation of the spirit unto profit. For God gives gifts of this kind, not the same to all, but distributes different ones to different people, according to that word of I Corinthians XII, 4: there are diversities of graces. Nor does he give equally to all, but to each one according to a fixed measure. Ephesians IV, 7: to every one of us is given grace according to the measure of the giving of Christ. And therefore the Apostle, being wise soberly according to this measure, said, II Corinthians X, 13: but we will not glory beyond our measure, but according to the measure of the rule, which God hath measured to us. Now to Christ alone was the spirit given not by measure, as is said in John III, 34. Now God gives not only the other graces freely given with measure, but also faith itself, which works through love. Whence Luke XVII, v. 5 the disciples said to Christ: Lord, increase our faith.”

“For I say, through the grace given unto me,.... The Ethiopic version reads, the grace of God: and so two of Stephens's copies. By which the apostle intends, not that internal grace which was wrought in his soul; nor the Gospel of the grace of God, which he preached; nor the gifts of grace, which qualified him for that service; but the grace of apostleship, or that authoritative power, which he, as the apostle, received from Christ to say, command, give orders and instructions to churches, and particular persons: to every man that is among you: every member of the church, in whatsoever state or condition, whether in office or not; of whatsoever abilities or capacity, having gifts, whether more or less; the manifestation of the Spirit being given to everyone to profit with, for his own and the good of others: not to think of himself more highly than he ought to think; that is, either not to arrogate to himself what does not belong to him, and detract from others, who may have equal, if not superior, abilities to him; or not to glory in what he has, as if he had not received it, and as if it was altogether owing to his own sagacity, penetration, diligence, and industry; or not to search into things too high for him that are out of his reach, and beyond his capacity; though this is not to be understood as discouraging a search into the Scriptures of truth, the more difficult parts of it, and the more knotty points of controversy; but as forbidding inquiry into things not lawful to be searched into, or, if lawful, as requiring such a scrutiny to be made with modesty, and an humble dependence on superior light and assistance, and a discovery of it with humility and lowliness of mind; but to think soberly, according as God hath dealt to every man the measure of faith: such ought to consider that what gifts, abilities, light, and knowledge they have, they have then, not of themselves, but from God; that they have not all faith, and all knowledge, or do not know the whole of the faith of the Gospel only a measure of it, which is dealt out, divided, and parted to every man, some having a greater degree of evangelical light than others; and that all have some, but none all. The Syriac version renders it, "faith in measure"; one of Stephens's copies reads, "the measure of grace"; see Eph 4:7.”

“Through the grace given unto me - By the grace given St. Paul most certainly means his apostolical office, by which he had the authority, not only to preach the Gospel, but also to rule the Church of Christ. This is the meaning of the word, ἡ χαρις, in Eph 3:8 : Unto me who am less than the least of all saints is this grace given - is conceded this office or employment immediately by God himself; that I should preach among the Gentiles the unsearchable riches of Christ. Not to think - more highly - Μη ὑπερφρονειν, Not to act proudly; to arrogate nothing to himself on account of any grace he had received, or of any office committed to him. But to think soberly - Αλλα φρονειν εις το σωφρονειν. The reader will perceive here a sort of paronomasia, or play upon words: φρονειν, from φρην, the mind, signifies to think, mind, relish, to be of opinion, etc.; and σωφρονειν from σοος, sound, and φρην, the mind, signifies to be of a sound mind; to think discreetly, modestly, humbly. Let no man think himself more or greater than God has made him; and let him know that what ever he is or has of good or excellence, he has it from God; and that the glory belongs to the giver, and not to him who has received the gift. Measure of faith - Μετρον πιστεως. It is very likely, as Dr. Moore has conjectured, that the πιστις, faith, here used, means the Christian religion; and the measure, the degree of knowledge and experience which each had received in it, and the power this gave him of being useful in the Church of God. See Rom 12:6.”

“To be wise unto sobriety. Not pretending to be more wise, or more knowing than you are. — As God hath divided to every one the measure of faith. The sense by what follows is, that every one make the best use, for the glory of God, and the good of his neighbour, of the gifts and graces which he hath received together with the faith of Christ; i.e. of prophecy, or the gift of interpreting past prophecies, or of foretelling things to come, of exhorting, of ministering as to those functions which belong to the ministers of the gospel, &c. (Witham)”

“For I say--authoritatively through the grace given unto me--as an apostle of Jesus Christ; thus exemplifying his own precept by modestly falling back on that office which both warranted and required such plainness towards all classes. to every man that is among you, not to think, &c.--It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: "not to be high-minded above what he ought to be minded, but so to be minded as to be sober-minded" [CALVIN, ALFORD]. This is merely a strong way of characterizing all undue self-elevation. according as God hath dealt to every man the measure of faith--Faith is here viewed as the inlet to all the other graces, and so, as the receptive faculty of the renewed soul--that is, "as God hath given to each his particular capacity to take in the gifts and graces which He designs for the general good."”