<p>8:6 <i>To us there is only one God- </i>See on :5. The denarius of Tiberius which Jesus used bore the words: <i>Tiberius CAESAR DIVI AUGusti Filius AUGUSTUS Pontifex Maximus</i>. Caesar was to be seen as the Son of God. The Lord Jesus was the <i>only, and&nbsp; begotten </i>Son of God. The implication is that no other &lsquo;son of God&rsquo; was <i>begotten</i> as Jesus was- He was the <i>real</i> Son of God, the one and only (Jn. 1:14,18; 3:16,18). Caesar was to be worshipped as God (see L.R. Taylor, <i>The Divinity Of The Roman Emperor</i>). Julius Caesar was known as Divus Julius after his death; indeed, many of the Caesars were held to have &lsquo;resurrected&rsquo; to heaven and been granted Divine status. &ldquo;To <i>us</i> and this is the emphasis there is only one God, the Father, and one Lord, Jesus Christ&rdquo; (1 Cor. 8:4-6) takes on a vital radicality in the light of this. As does NT teaching about His resurrection and subsequent Divine glorification. &nbsp;</p><p><i>The Father, of whom are all things and we are everything to Him; and one Lord, Jesus Christ, for the sake of whom are all things, and we exist for His sake- </i>&quot;All things&quot; have one source; whereas the pagans considered that the various gods were each responsible for different aspects of life. Earlier in this section, Paul has spoken of how we know God and He knows us. This idea of relationship is continued here; we are for His sake, and He is for our sake. All things are of Him, and we are all things &quot;everything&quot; to Him. His focus upon us His people is challenging indeed. All things are for our sakes (2 Cor. 4:15). We are all things to Him. This gives a window onto the question of other creations, both now and within infinite time and space. Even the Angels are for our sakes, and are in that sense inferior to us in ultimate terms, according to the reasoning of Hebrews 1 and 2. The focus of the Father is in His only begotten Son, and thereby upon all who are in Him.</p>