yet *we* have but one God, the Father, who is the source of all things and for whose service we exist, and but one Lord, Jesus Christ, through whom we and all things exist.

There is for us only one God, the Father, of whom are all things, and we are for him; and one Lord, Jesus Christ, through whom are all things, and we have our being through him.

yet we know that there is only one God, the Father, from whom all things are, and in whom we are, and one Lord Jesus Christ, through whom all things are, and by whom we are.

Yet for us there is only one God, the Father, from whom all things come (and for him we live), and one Lord, Jesus Christ, through whom all things come (and through him we live).

But to us there is but one God, the Father Though Paul says these things by anticipation, he repeats the excuse made by the Corinthians, in such a way as at the same time to convey instruction. For, from what is more especially peculiar to God, he proves that there is but one God: "Whatever has its origin from what is foreign to 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 but one God." When he adds -- and we in him, (eis auton,) he means, that we subsist in God, as it was by him that we were once created. For this clause might, indeed, seem to have another signification -- 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 taken for en auto, which is commonly made use of 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 respecting Christ immediately afterwards -- that we are by him For he designed 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 respecting 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 peculiar to them. Now the Son of God, after having been manifested in the flesh, received from the Father dominion and power over all things, that he might reign alone in heaven and on earth, and that the Father might exercise his authority through his hands. For this reason our Lord is spoken of as one. [1] But in respect of dominion being ascribed to him alone, this is not to be taken as meaning that worldly distinctions [2] 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 that, not of kings, or of others who excel in rank and dignity, but of idols or demons, to whom foolish men ascribe superiority and rule. While, therefore, our religion acknowledges but one Lord, this is no hindrance in the way of civil governments having many lords, to whom honor and respect are due in that one Lord

Footnotes

1 - "Pour ceste raison quand il est parle de nostre Seigneur, il est dit que nous n'en auons qu'vn, assauoir Christ;" -- "For this reason, when mention is made of our Lord, it is declared that we have only one, namely, Christ."

2 - "Les degrez, estats, et gouuernemens du monde;" -- "Ranks, conditions, and governments of the world."

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; Psalm 103:13; Jeremiah 31:9; Malachi 1:6; Malachi 2:10; Matthew 6:9; Luke 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, Luke 10:22; Luke 22:42; John 1:18; John 3:35; John 5:19-23, John 5:26, John 5:30, John 5:36; Hebrews 1:5; 2-Peter 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, Colossians 1:16; see the note at John 1:3.
Are all things - These words evidently refer to the whole work of creation, as deriving their origin from God, Genesis 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 John 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 1-Peter 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.

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.

But to us [there is but] one God, the Father, (f) of whom [are] all things, and we (g) in him; and (h) one Lord Jesus Christ, (i) by whom [are] all things, and we by him.
(f) When the Father is distinguished from the Son, he is named the beginning of all things.
(g) We have our being in him.
(h) But as the Father is called Lord, so is the Son therefore God: therefore this word "one" does not regard the persons, but the natures.
(i) This word "by" does not signify the instrumental cause, but the efficient: for the Father and the Son work together, which is not so to be taken that we make two causes, seeing they have both but one nature, though they are distinct persons.

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.

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 Colossians 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 Romans 11:36; Hebrews 2:10).
one Lord--contrasted with the "many lords" of heathendom (1-Corinthians 8:5).
by whom-- (John 1:3; Hebrews 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 (Colossians 1:20; Revelation 21:5). Also, as all things are by Christ by creation, so they (we especially) are restored by Him by the new creation.

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.