John Calvin Commentary 1 Corinthians 8:6

"yet to us there is one God, the Father, of whom are all things, and we unto him; and one Lord, Jesus Christ, through whom are all things, and we through him." — 1 Corinthians 8:6 (ASV)

But to us there is but one God, the Father. Although Paul says these things by anticipation, he repeats the excuse made by the Corinthians in such a way as to convey instruction at the same time. For, from what is uniquely characteristic of God, he proves that there is only one God: “Whatever has its origin from something outside of itself is not eternal and, consequently, is not God.”

All things have their origin from one Being: he alone, therefore, is God.” Again — “He is assuredly God who gives existence to all, and from whom all things flow, as from the supreme source; but there is only One, from whom all things flow, and hence there is only one God.” When he adds—and we in him (εἰς αὐτόν)—he means that we subsist in God, as we were once created by him.

For this clause might, indeed, seem to have another meaning—that as we have our beginning from him, so we ought to devote our life to him as its end; and it is used in this sense in Romans 11:39. Here, however, it is understood as ἐν αὐτῷ, which is commonly used by the Apostles.

His meaning, therefore, is that as we were once created by God, so it is by his power that we are preserved in our present condition. That this is its meaning is evident from what he affirms concerning Christ immediately afterwards—that we are by him. For he intended to ascribe the same operation to the Father and to the Son, adding, however, the distinction which was suitable to the Persons.

He says, then, that we subsist in the Father, and that it is by the Son, because the Father is indeed the foundation of all existence; but, as it is by the Son that we are united to him, so he communicates to us through him the reality of existence.

One Lord. These things are affirmed concerning Christ relatively, that is, in relationship to the Father. For all things that are God’s are assuredly applicable to Christ when no mention is made of persons; but as the person of the Father is here brought into comparison with the person of the Son, it is with good reason that the Apostle distinguishes what is distinctive to them.

Now the Son of God, after being manifested in the flesh, received from the Father dominion and power over all things, so that he might reign alone in heaven and on earth, and so that the Father might exercise his authority through his hands. For this reason our Lord is spoken of as one.

But concerning the dominion ascribed to him alone, this is not to be taken as meaning that worldly distinctions are abolished. For Paul speaks here of spiritual dominion, while the governments of the world are political. As when he said a little before—there are many that are called lords (1 Corinthians 8:5)—he meant by that, not kings or others who excel in rank and dignity, but idols or demons, to whom foolish men ascribe superiority and rule. While, therefore, our religion acknowledges only one Lord, this is no obstacle to civil governments having many lords, to whom honor and respect are due in that one Lord.