It is hard to give advice without seeming to assume superiority; it is hard to take it, unless the giver identifies himself with the receiver, and shows that his counsel to others is a law for himself. Paul does so here, led by the delicate perception which comes from a loving heart, compared with which deliberate 'tact' is cold and clumsy. He wishes, as the first of the specific duties to which he invites the Roman Christians, an estimate of themselves based upon the recognition of God as the Giver of all capacities and graces, and leading to a faithful use for the general good of the 'gifts differing according to the grace given to us.' In the first words of our text, he enforces his counsel by an appeal to his apostolic authority; but he so presents it that, instead of separating himself from the Roman Christians by it, he unites himself with them. He speaks of 'the grace given to _me_,' and in verse 6 of 'the grace given to _us_.' He was made an Apostle by the same giving God who has bestowed varying gifts on each of _them_. He knows what is the grace which he possesses as he would have them know; and in these counsels he is assuming no superiority, but is simply using the special gift bestowed on him for the good of all. With this delicate turn of what might else have sounded harshly authoritative, putting prominently forward the divine gift and letting the man Paul to whom it was given fall into the background, he counsels as the first of the social duties which Christian men owe to one another, a sober and just estimate of themselves. This sober estimate is here regarded as being important chiefly as an aid to right service. It is immediately followed by counsels to the patient and faithful exercise of differing gifts. For thus we may know what our gifts are; and the acquisition of such knowledge is the aim of our text. I. What determines our gifts.