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Selected Verse: 1 Corinthians 8:6 - King James
Verse |
Translation |
Text |
1Co 8:6 |
King James |
But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
to us--believers.
of whom--from whom as Creator all things derive their existence.
we in him--rather, "we for Him," or "unto Him." God the FATHER is the end for whom and for whose glory believers live. In Col 1:16 all things are said to be created (not only "by" Christ, but also) "for Him" (CHRIST). So entirely are the Father and Son one (compare Rom 11:36; Heb 2:10).
one Lord--contrasted with the "many lords" of heathendom (Co1 8:5).
by whom-- (Joh 1:3; Heb 1:2).
we by him--as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Col 1:20; Rev 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation. |
Notes on the Bible, by Albert Barnes, [1834] |
But to us - Christians. We acknowledge but one God, Whatever the pagan worship, we know that there is but one God; and he alone has a right to rule over us.
One God, the Father - Whom we acknowledge as the Father of all; Author of all things; and who sustains to all his works the relation of a father. The word "Father" here is not used as applicable to the first person of the Trinity, as distinguished from the second, but is applied to God as God; not as the Father in contradistinction from the Son, but to the divine nature as such, without reference to that distinction - the Father as distinguished from his offspring, the works that owe their origin to him. This is manifest:
(1) Because the apostle does not use the correlative term" Son" when he comes to speak of the "one Lord Jesus Christ;" and,
(2) Because the scope of the passage requires it. The apostle speaks of God, of the divine nature, the one infinitely holy Being, as sustaining the relation of Father "to his creatures." He produced them, He provides for them. He protects them, as a father does his children. He regards their welfare; pities them in their sorrows; sustains them in trial; shows himself to be their friend. The name "Father" is thus given frequently to God, as applicable to the one God, the divine Being; Psa 103:13; Jer 31:9; Mal 1:6; Mal 2:10; Mat 6:9; Luk 11:2, etc. In other places it is applied to the first person of the Trinity as distinguished from the second; and in these instances the correlative "Son" is used, Luk 10:22; Luk 22:42; Joh 1:18; Joh 3:35; Joh 5:19-23, Joh 5:26, Joh 5:30, Joh 5:36; Heb 1:5; Pe2 1:17, etc.
Of whom - ἐξ οὗ ex hou. From whom as a fountain and source; by whose counsel, plan, and purpose. He is the great source of all; and all depend on him. It was by his purpose and power that all things were formed, and to all he sustains the relation of a Father. The agent in producing all things, however, was the Son, Col 1:16; see the note at Joh 1:3.
Are all things - These words evidently refer to the whole work of creation, as deriving their origin from God, Gen 1:1. Everything has thus been formed in accordance with his plan; and all things now depend on him as their Father.
And we - We Christians. We are what we are by him. We owe our existence to him; and by him we have been regenerated and saved. It is owing to his counsel, purpose, agency, that we have an existence; and owing to him that we have the hope of eternal life. The leading idea here is, probably, that to God Christians owe their hopes and happiness.
In him - (εἰς αὐτόν eis auton); or rather unto him: that is, we are formed for him, and should live to his glory. We have been made what we are, as Christians, that we may promote his honor and glory.
And one Lord ... - One Lord in contradistinction from the "many lords" whom the pagans worshipped. The word "Lord" here is used in the sense of proprietor, ruler, governor, or king; and the idea is, that Christians acknowledge subjection to Him alone, and not to many sovereigns, as the pagans did. Jesus Christ is the Ruler and Lord of his people. They acknowledge their allegiance to him as their supreme Lawgiver and King. They do not acknowledge subjection to many rulers, whether imaginary gods or human beings; but receive their laws from him alone. The word "Lord" here does not imply of necessity any inferiority to God; since it is a term which is frequently applied to God himself. The idea in the passage is, that from God, the Father of all, we derive our existence, and all that we have; and that we acknowledge "immediate and direct" subjection to the Lord Jesus as our Lawgiver and Sovereign. From him Christians receive their laws, and to him they submit their lives. And this idea is so far from supposing inferiority in the Lord Jesus to God, that it rather supposes equality; since a right to give laws to people, to rule their consciences, to direct their religious opinions and their lives, can appropriately pertain only to one who has equality with God.
By whom ... - δἰ οὗ di' hou. By whose "agency;" or through whom, as the agent. The word "by" (δι ̓ di') stands in contradistinction from "of" (ἐξ ex) in the former part of the verse; and obviously means, that, though "all things" derived their existence from God as the fountain and author, yet it was "by" the agency of the Lord Jesus. This doctrine, that the Son of God was the great agent in the creation of the world, is elsewhere abundantly taught in the Scriptures; see the note at Joh 1:3.
Are all things - The universe; for so the phrase τὰ πάντα ta panta properly means. No words could better express the idea of the universe than these; and the declaration is therefore explicit that the Lord Jesus created all things. Some explain this of the "new creation;" as if Paul had said that all things pertaining to our salvation were from him. But the objections to this interpretation are obvious:
(1) It is not the natural signification.
(2) the phrase "all things" naturally denotes the universe.
(3) the scope of the passage requires us so to understand it. Paul is not speaking of the new creature; but he is speaking of the question whether there is more than one God, one Creator, one Ruler over the wide universe. The pagan said there was; Christians affirmed that there was not. The scope, therefore, of the passage requires us to understand this of the vast material universe; and the obvious declaration here is, that the Lord Jesus was the Creator of all.
And we - We Christians Pe1 1:21; or, we as people; we have derived our existence "by" δι ̓ di' or "through" him. The expression will apply either to our original creation, or to our hopes of heaven, as being by him; and is equally true respecting both. Probably the idea is, that all that we have, as people and as Christians, our lives and our hopes, are through him and by his agency.
By him - δι ̓ αὐτόυ di' autou. By his agency. Paul had said, in respect to God the Father of all, that we were unto εἰς eis him; he here says that in regard to the Lord Jesus, we are by διά dia Him, or by His agency. The sense is, "God is the author, the former of the plan; the Source of being and of hope; and we are to live to Him: but Jesus is the agent by whom all these things are made, and through whom they are conferred on us." Arians and Socinians have made use of this passage to prove that the Son was inferior to God; and the argument is, that the "name" God is not given to Jesus, but another name implying inferiority; and that the design of Paul was to make a distinction between God and the Lord Jesus. It is not the design of these notes to examine opinions in theology; but in reply to this argument we may observe, briefly:
(1) That those who hold to the divinity of the Lord Jesus do not deny that there is a distinction between him and the Father: they fully admit and maintain it, both in regard to his eternal existence (that is, that there is an eternal distinction of persons in the Godhead) and in regard to his office as mediator.
(2) the term "Lord," given here, does not of necessity suppose that he is inferior to God.
(3) the design of the passage supposes that there was equality in some respects. God the Father and the Lord Jesus sustain relations to people that in some sense correspond to the "many gods" and the "many lords" that the pagan adored; but they were equal in nature.
(4) the work of creation is expressly in this passage ascribed to the Lord Jesus. But the work of creation cannot be performed by a creature. There can be no delegated God, and no delegated omnipotence, or delegated infinite wisdom and omnipresence. The work of creation implies divinity; or it is impossible to prove that there is a God; and if the Lord Jesus made "all things," he must be God. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Yet to us - Christians. There is but one God - This is exclusive, not of the One Lord, as if he were an inferior deity; but only of the idols to which the One God is opposed. From whom are all things - By creation, providence, and grace. And we for him - The end of all we are, have, and do. And one Lord - Equally the object of divine worship. By whom are all things - Created, sustained, and governed. And we by him - Have access to the Father, and all spiritual blessings. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
But to us there is but one God, the Father - Who produced all things, himself uncreated and unoriginated. And we in him, και ἡμεις εις αυτον, and we For him; all intelligent beings having been created for the purpose of manifesting his glory, by receiving and reflecting his wisdom, goodness, and truth.
And one Lord Jesus - Only one visible Governor of the world and the Church, by whom are all things: who was the Creator, as he is the Upholder of the universe. And we by him, being brought to the knowledge of the true God, by the revelation of Jesus Christ; for it is the only begotten Son alone that can reveal the Father. The gods of whom the apostle speaks were their divinities, or objects of religious worship; the lords were the rulers of the world, such emperors, who were considered next to gods, and some of them were deified. In opposition to those gods he places God the Father, the fountain of plenitude and being; and in opposition to the lords he places Jesus Christ, who made and who governs all things. We, as creatures, live in reference, εις αυτον, to him, God the Father, who is the fountain of our being: and, as Christians, we live δι' αυτου, by or through him, Jesus Christ; by whom we are bought, enlightened, pardoned, and saved. |
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 All things were made by him; and without him was not any thing made that was made.
5 For though there be that are called gods, whether in heaven or in earth, (as there be gods many, and lords many,)
10 For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.
3 All things were made by him; and without him was not any thing made that was made.
1 In the beginning God created the heaven and the earth.
3 All things were made by him; and without him was not any thing made that was made.
16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
36 But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me.
30 I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.
26 For as the Father hath life in himself; so hath he given to the Son to have life in himself;
19 Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise.
20 For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel.
21 For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.
22 For the Father judgeth no man, but hath committed all judgment unto the Son:
23 That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.
35 The Father loveth the Son, and hath given all things into his hand.
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.
42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.
22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.
2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
9 After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.
10 Have we not all one father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of our fathers?
6 A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?
9 They shall come with weeping, and with supplications will I lead them: I will cause them to walk by the rivers of waters in a straight way, wherein they shall not stumble: for I am a father to Israel, and Ephraim is my firstborn.
13 Like as a father pitieth his children, so the LORD pitieth them that fear him.