Rom 7:14, 1Cor 3:1, 15:44, 46, Eph 1:3 | Barnes | STEP | Verses 14-25: The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterwards. It is not the purpose of these Notes to enter into controversy, or into extended discussion. But after all the attention which I have been able to give to this passage, I regard it as describing the state of a man under the gospel, as descriptive of the operations of the mind of Paul subsequent to his conversion. This interpretation is adopted for the following reasons: (1.) Because it seems to me to be the most obvious. It is that which will strike plain men as being the natural meaning; men who have not a theory to support, and who understand language in its usual sense. (2.) Because it agrees with the design of the apostle, which is to show that the law is not adapted to produce sanctification and peace. This he had done in regard to a man before he was converted. If this relates to the same period, then it is a useless discussion of a point already discussed. If it relates to that period also, then there is a large field of action, including the whole period after a man's conversion to Christianity, in which the question might still be unsettled, whether the law there might not be adapted to sanctify. The apostle therefore makes thorough work with the argument, and shows that the operation of the law is everywhere the same. (3.) Because the expressions which occur are such as cannot be understood of an impenitent sinner. , . (4.) Because it accords with parallel expressions in regard to the state of the conflict in a Christian's mind. (5.) Because there is a change made here from the past tense to the present. In , etc., he had used the past tense, evidently describing some former state. In there is a change to the present, a change inexplicable, except on the supposition that he meant to describe some state different from that before described. That could be no other than to carry his illustration forward in showing the inefficacy of the law on a man in his renewed state; or to show that such was the remaining depravity of the man, that it produced substantially the same effects as in the former condition. (6.) Because it accords with the experience of Christians, and not with sinners. It is just such language as plain Christians, who are acquainted with their own hearts, use to express their feelings. I admit that this last consideration is not by itself conclusive; but if the language did not accord with the experience of the Christian world, it would be a strong circumstance against any proposed interpretation. The view which is here expressed of this chapter, as supposing that the previous part ( ) refers to a man in his unregenerate state, and that the remainder describes the effect of the law on the mind of a renewed man, was adopted by studying the chapter itself, without aid from any writer. I am happy, however, to find that the views thus expressed are in accordance with those of the late Rev. Dr. J.P. Wilson, than whom, perhaps, no man was ever better qualified to interpret the Scriptures. He says, "In the fourth verse, he (Paul) changes to the first person plural, because he intended to speak of the former experience of Christians, who had been Jews. In the seventh verse he uses the first person singular, but speaks in the past tense, because he describes his own experience when he was an unconverted Pharisee. In the fourteenth verse, and unto the end of the chapter, he uses the first person singular, and the present tense, because he exhibits his own experience since he became a Christian and an apostle." Verse 14. We know . We admit. It is a conceded, well-understood point. That the law is spiritual . This does not mean that the law is designed to control the spirit, in contradistinction from the body, but it is a declaration showing that the evils of which he was speaking were not the fault of the law. That was not, in its nature, sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect described was not the fault of the law, but of the man, who was sold under sin. The word spiritual is often thus used to denote that which is pure and holy, in opposition to that which is fleshly or carnal, ; . The flesh is described as the source of evil passions and desires; the spirit as the source of purity, or as that which is agreeable to the proper influences of the Holy Spirit. But I am . The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction; and if this be not the meaning, it is impossible to account for his having changed the past tense ( ) to the present. Carnal . Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the flesh is spoken of as the source of sensual passions and propensities, . The sense is, that these corrupt passions still retained a strong, and withering, and distressing influence over the mind. The renewed man is exposed to temptations from his strong native appetites; and the power of these passions, strengthened by long habit before he was converted, has travelled over into religion, and they continue still to influence and distress him. It does not mean that he is wholly under their influence; but that the tendency of his natural inclinations is to indulgence. Sold under sin . This expression is often adduced to show that it cannot be of a renewed man that the apostle is speaking. The argument is, that it cannot be affirmed of a Christian that he is sold under sin. A sufficient answer to this might be, that, IN FACT, this is the very language which Christians often now adopt to express the strength of that native depravity against which they struggle, and that no language would better express it. It does not mean that they choose or prefer sins. It strongly implies that the prevailing bent of their mind is against it, but that such is its strength that it brings them into slavery to it. The expression here used, " sold under sin," is "borrowed from the practice of selling captives taken in war, as slaves." ( Stuart .) It hence means to deliver into the power of any one, so that he shall be dependent on his will and control. ( Schleusner .) The emphasis is not on the word sold , as if any act of selling had taken place, but the effect was as if he had been sold; i.e., he was subject to it, and under its control, and it means that sin, contrary to the prevailing inclination of his mind, ( ) had such an influence over him as to lead him to commit it, and thus to produce a state of conflict and grief, . The verses which follow this are an explanation of the sense, and of the manner in which he was "sold under sin." (s) "sold under sin"

Romans 7:14

Verses 14-25: The remainder of this chapter has been the subject of no small degree of controversy. The question has been whether it describes the state of Paul before his conversion, or afterwards. It is not the purpose of these Notes to enter into controversy, or into extended discussion. But after all the attention which I have been able to give to this passage, I regard it as describing the state of a man under the gospel, as descriptive of the operations of the mind of Paul subsequent to his conversion. This interpretation is adopted for the following reasons:

(1.) Because it seems to me to be the most obvious. It is that which will strike plain men as being the natural meaning; men who have not a theory to support, and who understand language in its usual sense.

(2.) Because it agrees with the design of the apostle, which is to show that the law is not adapted to produce sanctification and peace. This he had done in regard to a man before he was converted. If this relates to the same period, then it is a useless discussion of a point already discussed. If it relates to that period also, then there is a large field of action, including the whole period after a man's conversion to Christianity, in which the question might still be unsettled, whether the law there might not be adapted to sanctify. The apostle therefore makes thorough work with the argument, and shows that the operation of the law is everywhere the same.

(3.) Because the expressions which occur are such as cannot be understood of an impenitent sinner. Rom 7:15, Rom 7:22.

(4.) Because it accords with parallel expressions in regard to the state of the conflict in a Christian's mind.

(5.) Because there is a change made here from the past tense to the present. In Rom 7:7, etc., he had used the past tense, evidently describing some former state. In Rom 7:14 there is a change to the present, a change inexplicable, except on the supposition that he meant to describe some state different from that before described. That could be no other than to carry his illustration forward in showing the inefficacy of the law on a man in his renewed state; or to show that such was the remaining depravity of the man, that it produced substantially the same effects as in the former condition.

(6.) Because it accords with the experience of Christians, and not with sinners. It is just such language as plain Christians, who are acquainted with their own hearts, use to express their feelings. I admit that this last consideration is not by itself conclusive; but if the language did not accord with the experience of the Christian world, it would be a strong circumstance against any proposed interpretation. The view which is here expressed of this chapter, as supposing that the previous part (Rom 7:7-13) refers to a man in his unregenerate state, and that the remainder describes the effect of the law on the mind of a renewed man, was adopted by studying the chapter itself, without aid from any writer. I am happy, however, to find that the views thus expressed are in accordance with those of the late Rev. Dr. J.P. Wilson, than whom, perhaps, no man was ever better qualified to interpret the Scriptures. He says, "In the fourth verse, he (Paul) changes to the first person

plural, because he intended to speak of the former

experience of Christians, who had been Jews. In the seventh

verse he uses the first person singular, but speaks in the

past tense, because he describes his own experience when he

was an unconverted Pharisee. In the fourteenth verse, and

unto the end of the chapter, he uses the first person

singular, and the present tense, because he exhibits his

own experience since he became a Christian and an apostle."

Verse 14. We know. We admit. It is a conceded, well-understood point.

That the law is spiritual. This does not mean that the law is designed to control the spirit, in contradistinction from the body, but it is a declaration showing that the evils of which he was speaking were not the fault of the law. That was not, in its nature, sensual, corrupt, earthly, carnal; but was pure and spiritual. The effect described was not the fault of the law, but of the man, who was sold under sin. The word spiritual is often thus used to denote that which is pure and holy, in opposition to that which is fleshly or carnal, Rom 8:5,6; Gal 5:16-23. The flesh is described as the source of evil passions and desires; the spirit as the source of purity, or as that which is agreeable to the proper influences of the Holy Spirit.

But I am. The present tense shows that he is describing himself as he was at the time of writing. This is the natural and obvious construction; and if this be not the meaning, it is impossible to account for his having changed the past tense (Rom 7:7) to the present.

Carnal. Fleshly; sensual; opposed to spiritual. This word is used because in the Scriptures the flesh is spoken of as the source of sensual passions and propensities, Gal 5:19-21. The sense is, that these corrupt passions still retained a strong, and withering, and distressing influence over the mind. The renewed man is exposed to temptations from his strong native appetites; and the power of these passions, strengthened by long habit before he was converted, has travelled over into religion, and they continue still to influence and distress him. It does not mean that he is wholly under their influence; but that the tendency of his natural inclinations is to indulgence.

Sold under sin. This expression is often adduced to show that it cannot be of a renewed man that the apostle is speaking. The argument is, that it cannot be affirmed of a Christian that he is sold under sin. A sufficient answer to this might be, that, IN FACT, this is the very language which Christians often now adopt to express the strength of that native depravity against which they struggle, and that no language would better express it. It does not mean that they choose or prefer sins. It strongly implies that the prevailing bent of their mind is against it, but that such is its strength that it brings them into slavery to it. The expression here used, "sold under sin," is "borrowed from the practice of selling captives taken in war, as slaves." (Stuart.) It hence means to deliver into the power of any one, so that he shall be dependent on his will and control. (Schleusner.) The emphasis is not on the word sold, as if any act of selling had taken place, but the effect was as if he had been sold; i.e., he was subject to it, and under its control, and it means that sin, contrary to the prevailing inclination of his mind, (Rom 7:15-17) had such an influence over him as to lead him to commit it, and thus to produce a state of conflict and grief, Rom 7:19-24. The verses which follow this are an explanation of the sense, and of the manner in which he was "sold under sin."

(s) "sold under sin" 2Kgs 17:17

1 Corinthians 3:1

CHAPTER 3

THE design of this chapter is substantially the same as the former. It is to reprove the pride, the philosophy, the vain wisdom on which the Greeks so much rested; and to show that the gospel was not dependent on that for its success, and that that had been the occasion of no small part of the contentions and strifes which had arisen in the church at Corinth. The chapter is occupied mainly with an account of his own ministry with them; and seems designed to meet an objection which either was made, or could have been made by the Corinthians themselves, or by the false teacher that was among them. In 1Cor 2:12-16, he had affirmed that Christians were in fact under the influence of the Spirit of God; that they were enlightened in a remarkable degree; that they understood all things pertaining to the Christian religion. To this, it either was or could have been objected that Paul, when among them, had not instructed them fully in the more deep and abstruse points of the gospel; and that he had confined his instructions to the very rudiments of the Christian religion. Of this, probably, the false teachers who had formed parties among them had taken the advantage, and had pretended to carry the instruction to a much greater length, and to explain many things which Paul had left unexplained. Hence this division into parties. It became Paul, therefore, to state why he had confined his instructions to the rudiments of the gospel among them--and this occupies the first part of the chapter, vers. 1--11.

The reason was, that they were not prepared to receive higher instruction, but were carnal, and he could not address them as being prepared to enter fully into the more profound doctrines of the Christian religion. The proof that this was so, was found in the fact that they had been distracted with disputes and strifes, which demonstrated that they were not prepared for the higher doctrines of Christianity. He then reproves them for their contentions, on the ground that it was of little consequence by what instrumentality they had been brought to the knowledge of the gospel, and that there was no occasion for their strifes and sects. ALL success, whoever was the instrument, was to be traced to God, 1Cor 3:5-7; and the fact that one teacher or another had first instructed them, or that one was more eloquent than another, should not be the foundation for contending sects. God was the Source of all blessings. Yet, in order to show the real nature of his own work, in order to meet the whole of the objection, he goes on to state that he had done the most important part of the work in the church himself. He had laid the foundation; and all the others were but rearing the superstructure. And much as his instructions might appear to be elementary and unimportant, yet it had been done with the same skill which an architect evinces who labours that the foundation may be well laid and firm, 1Cor 3:10,11. The others who had succeeded him, whoever they were, were but builders upon this foundation. The foundation had been well laid, and they should be careful how they built on it, 1Cor 3:12-16. The mention of this fact--that he had laid the foundation, and that that foundation was Jesus Christ, and that they had been reared upon that as a church--leads him to the inference, 1Cor 3:16,17, that they should be holy as the temple of God; and the conclusion from the whole is,

(1.) that no man should deceive himself, of which there was so much danger, 1Cor 3:18-20; and,

(2.) that no Christian should glory in men, for all things were theirs. It was no matter who had been their teacher on earth, all belonged to God; and they had a common interest in the most eminent teachers of religion, and they should rise above the petty rivalships of the world, and rejoice in the assurance that all things belonged to them, 1Cor 3:21-23.

Verse 1. And I, brethren. See 1Cor 2:1. This is designed to meet an implied objection. He had said, 1Cor 2:14-16, that Christians were able to understand all things. Yet, they would recollect that he had not addressed them as such, but had confined himself to the more elementary parts of religion when he came among them. He had not entered upon the abstruse and difficult points of theology --the points of speculation in which the subtle Greeks so much abounded and so much delighted. He now states the reason why he had not done it. The reason was one that was most humbling to their pride; but it was the true reason, and faithfulness demanded that it should be stated. It was, that they were carnal, and not qualified to understand the deep mysteries of the gospel; and the proof of this was unhappily at hand. It was too evident in their contentions and strifes, that they were under the influence of carnal feelings and views.

Could not speak unto you as unto spiritual. "I could not regard you as divested of the feelings which influence carnal men, the men of the world, and I addressed you accordingly. I could not discourse to you as to far-advanced and well-informed Christians. I taught you the rudiments only of the Christian religion." He refers here, doubtless, to his instructions when he founded the church at Corinth. 1Cor 2:13-15.

But as unto carnal. The word carnal here, σαρκικοι is not the same which in 1Cor 2:14 is translated natural, ψυχικος. That refers to one who is unrenewed, and who is wholly under the influence of his sensual or animal nature, and is nowhere applied to Christians. This is applied here to Christians--but to those who have much of the remains of corruption, and who are imperfectly acquainted with the nature of religion; babes in Christ. It denotes those who still evinced the feelings and views which pertain to the flesh, in these unhappy contentions, and strifes, and divisions. The works of the flesh are "hatred, variance, emulations, wrath, strife, seditions, envyings," Gal 5:19-21, and these they had evinced in their divisions; and Paul knew that their danger lay in this direction, and he therefore addressed them according to their character. Paul applies the word to himself, Rom 7:14, "but I am carnal;" and here it denotes that they were as yet under the influence of the corrupt passions and desires which the flesh produces.

As unto babes in Christ. As unto those recently born into his kingdom, and unable to understand the profounder doctrines of the Christian religion. It is a common figure to apply the term infants and children to those who are feeble in understanding, or unable, from any cause, to comprehend the more profound instructions of science or religion.

(a) "unto spiritual" 1Cor 2:14,15 (b) "babes" Heb 5:12,13, 1Pet 2:2

1 Corinthians 15:44

Verse 44. It is sown a natural body. σωμαψυχικον. This word "natural" denotes, properly, that which is endowed with animal life, having breath, or vitality. The word from which it is derived (ψυχη denotes, properly, the breath; vital breath; the soul, as the vital principle; the animal soul, or the vital spirit; the soul, as the seat of the sentient desires, passions, and propensities; and then a living thing, an animal. It may be applied to any animal, or any living thing, whether brutes or men. It is distinguished from the soul or spirit, (πνευμα,) inasmuch as that more commonly denotes the rational spirit, the immortal soul; that which thinks, reasons, reflects, etc. The word "natural" here, therefore, means that which has animal life; which breathes and acts by the laws of the animal economy; that which draws in the breath of life; which is endowed with senses, and which has need of the supports of animal life, and of the refreshments derived from food, exercise, sleep, etc. The apostle here, by affirming that the body will be spiritual, intends to deny that it will need that which is now necessary to the support of the animal functions; it will not be sustained in that way; it will lay aside these peculiar animal organizations, and will cease to convey the idea which we now attach to the word animal, or to possess that which we now include under the name of vital functions. Here the body of man is endowed simply with animal functions. It is the dwelling-place, indeed, of an immortal mind; but as a body it has the properties of animal life, and is subject to the same laws and inconveniences as the bodies of other animals. It is sustained by breath, and food, and sleep; it is endowed with the organs of sense, the eye, the ear, the smell, the touch, by which alone the soul can hold communication with the external world; it is liable to disease, languor, decay, death. These animal or vital functions will cease in heaven, and the body be raised in a different mode of being, and where all the inconveniences of this mere animal life shall be laid aside.

It is raised a spiritual body. Not a mere spirit, for then it would not be a body. The word spiritual πνευματικον here stands opposed to the word natural, or animal. It will not be a body that is subject to the laws of the vital functions, or organized or sustained in that way. It will still be a "body," (σωμα,) but it will have so far the nature of spirit as to be without the vital functions which here control the body. This is all that the word here means. It does not mean refined, sublimated, or transcendental; it does not mean that it will be without shape or form; it does not mean that it will not be properly a body. The idea of Paul seems to be this: "We conceive of soul or spirit as not subject to the laws of vital or animal agency. It is independent of them. It is not sustained or nourished by the functions of the animal organization. It has an economy of its own; living without nourishment; not subject to decay; not liable to sickness, pain, or death. So will be the body in the resurrection. It will not be subject to the laws of the vital organization. It will be so much LIKE A SPIRIT as to be continued without food or nutriment; to be destitute of the peculiar physical organization of flesh, and blood, and bones; of veins, and arteries, and nerves, as here, (1Cor 15:50;) and it will live in the manner in which we conceive spirits to live; sustained, and exercising its powers, without waste, weariness, decay, or the necessity of having its powers recruited by food and sleep." All, therefore, that has been said about a refined body, a body that shall be spirit, a body that shall be pure, etc., whatever may be its truth, is not sustained by this passage. It will be a body without the vital functions of the animal economy; a body sustained in the manner in which we conceive the spirit to be.

There is a natural body. This seems to be added by Paul in the way of strong affirmation arising from earnestness, and from a desire to prevent misconception. The affirmation is, that there is a natural body; that is apparent; it is everywhere seen. No one can doubt it. So, with equal certainty, says Paul, there is a spiritual body. It is just as certain and indisputable. This assertion is made, not because the evidence of both is the same, but is made on his apostolic authority, and is to be received on that authority. That there was an animal body was apparent to all; that there was a spiritual body was a position which he affirmed to be as certain as the other. The only proof which he alleges is in 1Cor 15:46, which is the proof arising from revelation.

(*) "natural body" "An animal" (a) "spiritual body" Lk 24:31, Jn 20:19,26

1 Corinthians 15:46

Verse 46. Howbeit. There is a due order observed, 1Cor 15:23. The decaying, the dying, the weak, the corruptible, in the proper order of events, was first. This order was necessary, and this is observed everywhere. It is seen in the grain that dies in the ground, and in the resurrection of man. The imperfect is succeeded by the perfect; the impure by the pure; the vile and degraded by the precious and the glorious. The idea is, that there is a tendency towards perfection, and that God observes the proper order by which that which is most glorious shall be secured. It was not his plan that all things in the beginning should be perfect; but that perfection should be the work of time, and should be secured in an appropriate order of events. The design of Paul in this verse seems to be to vindicate the statement which he had made, by showing that it was in accordance with what was everywhere observed, that the proper order should be maintained. This idea is carried through the following verses.

(*) "Howbeit" "However" (+) "natural" "Animal"

Ephesians 1:3

Verse 3. Blessed by the God and Father of our Lord Jesus Christ. This commences a sentence which continues to the close of Verse 12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God's eternal purpose--his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to men, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable. They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust; and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that men desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they tolerate it, they yet feel that there is something about it that is peculiarly dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it, and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for ALL his plans, and that it is possible for Christians to have such views of the doctrine of eternal predestination as to give them most elevated conceptions of the glory of the Divine character. And let us also be willing to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches, to believe all that he has revealed, and ready to say, "Blessed be the God and Father of our Lord Jesus Christ far all that he has done."

Who hath blessed us. Who does Paul mean here by "us?" Does he mean all the world? This cannot be, for all the world are not thus blessed with all spiritual blessings. Does he mean nations? For the same reason this cannot be. Does he mean the Gentiles, in contradistinction from the Jews? Why, then, does he use the word us,including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of "spiritual blessings ;" he speaks of the persons referred to as having "redemption," and "the forgiveness of sins;" as having "obtained an inheritance," and as being sealed with the "Holy Spirit of promise." These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word "us," are those who are mentioned in Eph 1:1 1 as "saints"--αγιοις; "holy" and "faithful"-- πιστοις--believing, or believers. This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the Gentiles, and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Ac 18:20,24 19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen, Acts 19:24. Besides, what evidence is there that the apostle speaks in this chapter peculiarly of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to Christians as such; to speak of privileges which they enjoyed as peculiar to themselves; and that he had no particular reference to nations, and did not design merely to refer to external privileges.

With all spiritual blessings. Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses-- blessings which individual Christians enjoy, and not external privileges conferred on nations.

In heavenly places in Christ. The word places is here understood, and is not in the original. It may mean heavenly places, or heavenly things. The word places does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph 1:20, the word "places" seems to be inserted with more propriety. The same phrase occurs again in Eph 2:6, 3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have, in each instance, supplied the word "places," as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; fitted to prepare us for heaven; and tending toward heaven. It probably refers here to everything that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i.e., through Christ, or by means of him, God had bestowed all spiritual blessings that were fitted to prepare for heaven--such as pardon, adoption, the illumination of the Spirit, etc.

(e) "Blessed be the God" 2Cor 1:3, 1Pet 1:3 (1) "places" or "things"