1 Corinthians 8:6
Verse
Context
Food Sacrificed to Idols
5For even if there are so-called gods, whether in heaven or on earth (as there are many so-called gods and lords),6yet for us there is but one God, the Father, from whom all things came and for whom we exist. And there is but one Lord, Jesus Christ, through whom all things came and through whom we exist.
Sermons
David Ravenhill
Dai Patterson
St. John Chrysostom
St. John of Kronstadt
H.J. Vine
Clement of Rome
Edward PaysonSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
But to us there is but one God, the Father,.... In this Christians and Jews agree with the best and wisest philosophers of the Gentiles, that there is but one God; which is clear from the perfections of God, as necessary existence, eternity, infinity, omnipotence, all-sufficiency, goodness, and perfection; from one first cause of all things; from the government of the world; and from the writings of the Old and New Testament: so that to us believers this point is out of all doubt; but who this one God is the Gentiles knew not, and the Jews are very ignorant of; but we Christians know him to be "the Father"; by whom meant either God essentially considered, the one God, Father, Son, and Spirit, called the Father, not in relation to any person in the Godhead, but in relation to the creatures: so this one God, Father, Son, and Spirit, is the Father of spirits, the creator of angels, and the souls of men, the God of all flesh, the Father of all the individuals of human nature, the Father or author of all the mercies and blessings the children of men enjoy. Or else personally considered, and so designs the first person in the Godhead, who is called so in relation to his Son, who is styled the only begotten of the Father: and when he is said to be the one God, it must be understood, not as exclusive of the Son and Spirit; for if the Son stands excluded in this clause from being the one God with the Father, by the same rule of interpretation, the Father, in the next clause must stand excluded from being the one Lord with Christ; but as dominion or lordship belongs to the Father, so deity to the Son, and also to the Spirit. Of whom are all things; all created beings and things; angels are of him, are created by him, serve and worship him; devils are of him, and under him, and at his control, though they have rebelled against him; all mankind are of him, and are his offspring; the whole universe, the heavens, the earth, and seas, and all that in them are, are of him; all things in nature, providence, grace, and glory, come of him: he is the author of every mercy, temporal and spiritual. And we in him: or "for him": as creatures we are not only made by him, but live in him, and are supported in him, and by him, and are created for his glory: though this seems rather to respect what believers are, as new creatures; they are in God; they are interested in him as their covenant God, and in his everlasting and immutable love; they are engraven on his hands, and set as a seal on his heart; they are "into him", as it may be rendered; they are brought into nearness to him, and communion with him; and are "for him", are chosen, redeemed, regenerated, and called for the glorifying of his grace, and to show forth his praise. And one Lord Jesus Christ; so called, not to the exclusion of the Father and Spirit, but in opposition to the lords many before mentioned, and with respect to all his people. Christ is the one Lord of all, as he is God over all, the Creator and Former of all things; and he is so likewise as Mediator, having all power, dominion, and government put into his hands: he is, in a special sense, the one Lord of his people, and that by right of marriage to them; by right of redemption of them; through his being an head unto them, and King of them; and by a voluntary surrender of themselves to him, rejecting all other lords, as sin, Satan, and the world, who have formerly had dominion over them, they acknowledge him to be their one and only Lord: by whom are all things; in nature; all the created beings of this, or the other world, whether visible or invisible, thrones, dominions, principalities, and powers, are by him; no creature was made without him, and all by him; and all things in grace, our election, redemption, reconciliation, pardon, justification, and everlasting glory and happiness, And we by him; we are redeemed by him from sin, Satan, the law, death, and hell; we are by him what we are, as Christians, as believers in him; by him, and from him, we have all the grace and the supplies of it we have; by him we have access to the Father, and fellowship with him; by him we are governed, influenced, protected, and preserved to his kingdom and glory; and by him we are, and shall be, saved with an everlasting salvation.
1 Corinthians 8:6
Food Sacrificed to Idols
5For even if there are so-called gods, whether in heaven or on earth (as there are many so-called gods and lords),6yet for us there is but one God, the Father, from whom all things came and for whom we exist. And there is but one Lord, Jesus Christ, through whom all things came and through whom we exist.
- Scripture
- Sermons
- Commentary
Surrender at the Cross
By David Ravenhill2.4K1:08:59GEN 2:15ACT 17:28ROM 12:11CO 8:6HEB 2:1HEB 2:102PE 2:1In this sermon, the speaker, an old man named James, addresses a young couple who are excitedly talking about their future plans and dreams. James expresses his concern that they have not mentioned anything about the will of God in their plans. He emphasizes the brevity of life, comparing it to a vapor that appears for a short time and then disappears. James encourages the couple to prioritize God's will and to be willing to serve Him, rather than solely pursuing their own ambitions. He references biblical passages that highlight the importance of submission to God and the need for His people to be vessels for His purposes.
Conscience - Part 4
By Dai Patterson87400:00ROM 14:11CO 8:61CO 12:121CO 12:27In this sermon, the speaker focuses on the importance of unity and understanding within the church. He emphasizes the need to receive and embrace those who may be weaker in faith without passing judgment on their opinions. The speaker highlights the spectrum of believers, ranging from the strong to the weak, and encourages everyone to find their place along this spectrum. He emphasizes the importance of being fully convinced in one's own mind and not imposing one's beliefs on others. The sermon concludes with a reminder to be open to changing one's mind and being willing to see God at work in different groups within the church.
2 Timothy 1:13-18
By St. John Chrysostom0EZK 18:24ROM 2:51CO 8:6PHP 2:30PHP 4:142TI 1:132TI 1:18John Chrysostom emphasizes the importance of holding fast to sound words of faith and love received, urging believers to keep the good things committed to them by the Holy Spirit. He highlights the faithfulness of Onesiphorus in refreshing and supporting him, contrasting it with the abandonment of others like Phygellus and Hermogenes. Chrysostom encourages believers to support and stand by each other in times of trials, reminding them of the mercy and compassion of the Lord in rewarding acts of kindness and service.
St. John of Kronstadt His Life and Worldview
By St. John of Kronstadt0PSA 104:24MAT 18:3JHN 14:6ACT 17:281CO 8:6St. John of Kronstadt, a married parish priest in imperial Russia, was a remarkable spiritual leader during a time of religious revival. His practical and demanding teachings reflected his circumstances, emphasizing the need to find Christ in the midst of life's challenges. Despite facing squalor and misery in a seaport, he tirelessly ministered to the poor, attracting crowds with his powerful intercession and healing. Father John's conservative views and predictions of Russia's future trials were met with opposition, yet his theology, deeply rooted in Scripture and the lives of saints, emphasized simplicity, love, and the fullness of life in the Trinity.
God's Children
By H.J. Vine0JHN 1:12JHN 11:491CO 8:61JN 3:91JN 4:8H.J. Vine preaches on the profound truth that 'God is Love,' emphasizing how this love is demonstrated through the sending of His Son for the propitiation of sins, and how believers experience this love through the Holy Spirit. Believers are called 'children of God,' born of God and in a special relationship with the Father, the Son, and the Holy Spirit. Despite being in the world, God's children are not recognized by the world, as they are destined to be like Christ and are distinguished by their obedience and love for one another. The ultimate goal is for all the children of God to be gathered together in unity through the atoning death of Jesus, both now and in the future glory.
Homily 18
By Clement of Rome0ISA 55:8MAT 7:21JHN 14:61CO 8:6JAS 1:5Clement of Rome preaches about Simon's belief that the framer of the world is not the highest God, challenging the concept of goodness and justice in relation to the lawgiver. Peter engages in a theological debate with Simon, highlighting the importance of knowing and understanding God as both good and just. Simon confesses his ignorance and astonishment at Peter's interpretation of Scriptures, leading to a discussion on the nature of revelation and the unrevealed God. Peter refutes Simon's beliefs, emphasizing the significance of worshipping the one true Creator and the importance of knowing and following His will.
All Things Created for Christ
By Edward Payson0PSA 19:1PSA 148:5ISA 43:7JHN 1:3ROM 11:361CO 8:6EPH 1:10COL 1:16HEB 1:2REV 4:11Edward Payson preaches about the profound significance of all things being created by and for Christ, emphasizing the divine purpose behind the creation of heaven, angels, hell, this world, and the human race. He delves into the exalted nature and glory of Christ as the central figure in creation, highlighting the interconnectedness of all beings and events with the cross of Christ. Payson urges believers to reflect on their purpose in being created for Christ, to devote their entire beings to glorifying Him, and to find gratitude and joy in fulfilling the great and benevolent purposes set by the Creator.
The Sole Pupose of Creation
By Norman Grubb0ROM 7:17ROM 8:9ROM 8:181CO 8:62CO 5:21GAL 2:20COL 1:26JAS 1:141JN 1:9Norman Grubb preaches about the revelation that God is the foundation of all truth, emphasizing that the universe and all its inhabitants are dependent forms of God. He explains that suffering and evil in the world serve a love-purpose and are necessary for us to experience the glory that follows. Grubb delves into the purpose of manifesting God's invisible self through His sons, highlighting the divine-human brotherhood and the eternal destiny of believers to reveal God's nature in His universe.
Hinduism
By Judah Etinger0GEN 1:1JHN 14:6ROM 1:201CO 8:6Judah Etinger delves into the complex history and diverse doctrines of Hinduism, tracing its origins back to around 1500 B.C. with evidence from archaeology, comparative philology, and comparative religion. Hinduism is described as a civilization and a congregation of religions without a specific beginning, founder, or central authority, encompassing a wide range of beliefs and practices including pantheism, polytheism, monotheism, agnosticism, atheism, dualism, pluralism, and monism. Orthodox Hindus are obligated to follow the rules of their caste for the promise of a better next birth.
All Things Created for Christ.
By Edward Payson0PSA 19:1JHN 1:3ROM 11:361CO 6:191CO 8:6EPH 2:10COL 1:16REV 4:11REV 5:12REV 22:20Edward Payson preaches about the creation of the universe and beings, emphasizing that all things were made by Christ and for Christ. He explains how heaven, angels, hell, this world, and the human race were all created with the purpose of glorifying and serving Christ. Payson reflects on the exalted dignity and glory of Christ, the central role of the cross in all of creation, and the gratitude and joy Christians should feel for being created for Christ's glory and redemption.
The Divinity of the Son of God
By James Arminius0PRO 30:4ISA 9:6JHN 1:14JHN 5:26JHN 10:30JHN 14:91CO 8:6COL 2:9HEB 1:31JN 5:7James Arminius addresses the controversy surrounding the Divinity of the Son of God, refuting the notion that the Son is autotheos, having His essence from Himself and not from the Father. Arminius defends the traditional belief that the Son derives His Deity from the Father by eternal generation, warning against the errors of Tri-theism and Sabellianism. He highlights the importance of upholding the truth of the ancient Church's teachings on the Trinity and the eternal generation of the Son.
God the Father
By R.A. Finlayson0ISA 64:8ACT 17:28ROM 8:161CO 8:6GAL 3:26R.A. Finlayson delves into the concept of the First Person of the Trinity as the Father, emphasizing His role as the Fount of Deity, the Source of all things, and the initiator of both creation and redemption. The sermon explores the various aspects of God's Fatherhood, including Creational Fatherhood, Theocratic Fatherhood, and Eternal Fatherhood, highlighting the unique and eternal relationship between the First and Second Persons of the Trinity. It also delves into the Christian understanding of God as Father, emphasizing the redemptive nature of this relationship through justification, adoption, and regeneration, all made possible by faith in Jesus Christ and the work of the Holy Spirit.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
But to us there is but one God, the Father,.... In this Christians and Jews agree with the best and wisest philosophers of the Gentiles, that there is but one God; which is clear from the perfections of God, as necessary existence, eternity, infinity, omnipotence, all-sufficiency, goodness, and perfection; from one first cause of all things; from the government of the world; and from the writings of the Old and New Testament: so that to us believers this point is out of all doubt; but who this one God is the Gentiles knew not, and the Jews are very ignorant of; but we Christians know him to be "the Father"; by whom meant either God essentially considered, the one God, Father, Son, and Spirit, called the Father, not in relation to any person in the Godhead, but in relation to the creatures: so this one God, Father, Son, and Spirit, is the Father of spirits, the creator of angels, and the souls of men, the God of all flesh, the Father of all the individuals of human nature, the Father or author of all the mercies and blessings the children of men enjoy. Or else personally considered, and so designs the first person in the Godhead, who is called so in relation to his Son, who is styled the only begotten of the Father: and when he is said to be the one God, it must be understood, not as exclusive of the Son and Spirit; for if the Son stands excluded in this clause from being the one God with the Father, by the same rule of interpretation, the Father, in the next clause must stand excluded from being the one Lord with Christ; but as dominion or lordship belongs to the Father, so deity to the Son, and also to the Spirit. Of whom are all things; all created beings and things; angels are of him, are created by him, serve and worship him; devils are of him, and under him, and at his control, though they have rebelled against him; all mankind are of him, and are his offspring; the whole universe, the heavens, the earth, and seas, and all that in them are, are of him; all things in nature, providence, grace, and glory, come of him: he is the author of every mercy, temporal and spiritual. And we in him: or "for him": as creatures we are not only made by him, but live in him, and are supported in him, and by him, and are created for his glory: though this seems rather to respect what believers are, as new creatures; they are in God; they are interested in him as their covenant God, and in his everlasting and immutable love; they are engraven on his hands, and set as a seal on his heart; they are "into him", as it may be rendered; they are brought into nearness to him, and communion with him; and are "for him", are chosen, redeemed, regenerated, and called for the glorifying of his grace, and to show forth his praise. And one Lord Jesus Christ; so called, not to the exclusion of the Father and Spirit, but in opposition to the lords many before mentioned, and with respect to all his people. Christ is the one Lord of all, as he is God over all, the Creator and Former of all things; and he is so likewise as Mediator, having all power, dominion, and government put into his hands: he is, in a special sense, the one Lord of his people, and that by right of marriage to them; by right of redemption of them; through his being an head unto them, and King of them; and by a voluntary surrender of themselves to him, rejecting all other lords, as sin, Satan, and the world, who have formerly had dominion over them, they acknowledge him to be their one and only Lord: by whom are all things; in nature; all the created beings of this, or the other world, whether visible or invisible, thrones, dominions, principalities, and powers, are by him; no creature was made without him, and all by him; and all things in grace, our election, redemption, reconciliation, pardon, justification, and everlasting glory and happiness, And we by him; we are redeemed by him from sin, Satan, the law, death, and hell; we are by him what we are, as Christians, as believers in him; by him, and from him, we have all the grace and the supplies of it we have; by him we have access to the Father, and fellowship with him; by him we are governed, influenced, protected, and preserved to his kingdom and glory; and by him we are, and shall be, saved with an everlasting salvation.