3. For I say, through the grace, etc. If you think not the causal particle superfluous, this verse will not be unsuitably connected with the former; for since he wished that our whole study should be employed in investigating the will of God, the next thing to this was, to draw us away from vain curiosity. As however the causal particle is often used redundantly by Paul, you may take the verse as containing a simple affirmation; for thus the sense would also be very appropriate.

But before he specifies his command, he reminds them of the authority which had been given to him, so that they might not otherwise attend to his voice than if it was the voice of God himself; for his words are the same, as though he had said, “I speak not of myself; but, as God’s ambassador, I bring to you the commands which he has entrusted to me.” By “grace” (as before) he means the Apostleship, with respect to which he exalts God’s kindness, and at the same time intimates, that he had not crept in through his own presumption, but, that he was chosen by the calling of God. Having then by this preface secured authority to himself, he laid the Romans under the necessity of obeying, unless they were prepared to despise God in the person of his minister.

Then the command follows, by which he draws us away from the investigation of those things which can bring nothing but harassment to the mind, and no edification; and he forbids every one to assume more than what his capacity and calling will allow; and at the same time he exhorts us to think and meditate on those things which may render us sober-minded and modest. For so I understand the words, rather than in the sense given by Erasmus, who thus renders them, “Let no one think proudly of himself;” for this sense is somewhat remote from the words, and the other is more accordant with the context. The clause, Beyond what it behooves him to be wise, shows what he meant by the former verb ὑπερφρόνειν, to be above measure wise; that is, that we exceed the measure of wisdom, if we engage in those things concerning which it is not meet that we should be anxious. ³⁸¹³⁸¹     “Ne supra modum sapiat,” so the Vulgate and Beza; μὴ ὑπερθρόνειν, “ne supra modum de se sentiat — let him not think immoderately of himself,” Mede; “not to arrogate to himself,” Doddridge; “not to overestimate himself,” Stuart. This and the following clause may be thus rendered, “not to think highly above what it behooves him to think,” that is, of himself. Then what follows may admit of this rendering, “but to think so as to think rightly,” or modestly, (εἰς τὸ σωφρόνειν.) The last verb occurs elsewhere five times; thrice it means “to be of a sane mind,” Mark 5:15; Luke 8:35; 2 Corinthians 5:13; and twice it means “to act prudently,” Titus 2:6; 1 Peter 4:7; or, it may be, in the last passage, “to live temperately.” As it refers here to the mind, it must mean such an estimate of one’s self as is sound, just, and right, such as becomes one who is sound and sane in his mind. Pride is a species of insanity; but humility betokens a return to a sane mind: and an humble estimate of ourselves, as Professor Hodge observes, is the only sound, sane, and right estimate. — Ed. To be wise unto sobriety is to attend to the study of those things by which you may find that you learn and gain moderation.

To every one as God has distributed, etc. (Unicuique ut divisit Deus.) There is here an inversion of words, instead of — As to every one God has distributed ³⁸²³⁸²     We find a similar transposition in 1 Corinthians 3:5. — Ed. And here a reason is given for that sober-minded wisdom which he had mentioned; for as distribution of graces is various, so every one preserves himself within the due boundaries of wisdom, who keeps within the limits of that grace of faith bestowed on him by the Lord. Hence there is an immoderate affectation of wisdom, not only in empty things and in things useless to be known, but also in the knowledge of those things which are otherwise useful, when we regard not what has been given to us, but through rashness and presumption go beyond the measure of our knowledge; and such outrage God will not suffer to go unpunished. It is often to be seen, with what insane trifles they are led away, who, by foolish ambition, proceed beyond those bounds which are set for them. ³⁸³³⁸³     “It is better,” says Augustine, “to doubt respecting hidden things, than to contend about things uncertain.” — Ed.

The meaning is, that it is a part of our reasonable sacrifice to surrender ourselves, in a meek and teachable spirit, to be ruled and guided by God. And further, by setting up faith in opposition to human judgment, he restrains us from our own opinions, and at the same time specifies the due measure of it, that is, when the faithful humbly keep themselves within the limits allotted to them. ³⁸⁴³⁸⁴     The expression “the measures of faith,” μέτρον πίστεως, is differently explained. Some, as Beza and Pareus, consider “faith” here as including religion or Christian truth, because faith is the main principle, “as God has divided to each the measure of Christian truth or knowledge.” Others suppose with Mede, that “faith” here is to be taken for those various gifts and endowments which God bestowed on those who believed or professed the faith of the gospel; “as God has divided to each the measure of those gifts which come by faith, or which are given to those who believe.” The last view is most suitable to the context. We may, however, take, “faith” here for grace, and consider the meaning the same as in Ephesians 4:7. The subject there is the same as here, for the Apostle proceeds there to mention the different offices which Christ had appointed in his Church. — Ed.