The Meaning of Romans 11:36 Explained

Romans 11:36

KJV: For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.

YLT: because of Him, and through Him, and to Him are the all things; to Him is the glory -- to the ages. Amen.

Darby: For of him, and through him, and for him are all things: to him be glory for ever. Amen.

ASV: For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.

KJV Reverse Interlinear

For  of  him,  and  through  him,  and  to  him,  [are] all things:  to whom  [be] glory  for  ever.  Amen. 

What does Romans 11:36 Mean?

Verse Meaning

God is the source from which all things come, the means by which all things happen, and the goal toward which all things are moving. He is the originator, sustainer, and finisher of everything ultimately (cf. Colossians 1:16-17). In view of all these things ( Romans 11:33-36), He deserves all glory forever.
The primary focus of this doxology, which harmonizes with the subject of chapters9-11 , is God"s great plan of salvation through history. However "all things" ( Romans 11:36) includes the lives of individuals as well.
Paul had now concluded his theological exposition of how unrighteous human beings can obtain the righteousness of God. Only the explanation of the implications of having this righteousness remained for him to clarify. This practical guidance is especially important since the Christian is no longer under the regulations of the Mosaic Law ( Romans 7:6; Romans 10:4). What follows is New Covenant teaching.

Context Summary

Romans 11:25-36 - That God "might Have Mercy Upon All"
"Mysteries" are the reasons and principles of the divine procedure which are hidden from ordinary minds, but revealed to the children of God by the Spirit, who searches the deep things, 1 Corinthians 2:10. We cannot tell how near the brim we are, or when the fullness of the Gentiles will fill the predestined measure. It may be much nearer than we suppose, and then the door will be closed, and the Hebrew nation will be grafted in to serve the divine program in the last stages of human history. They are still beloved for their fathers' sake, and the day is coming when all their sins will be forgiven and taken away.
We may go a certain distance in the devout understanding of the ways of God, but there is a point beyond which we cannot advance; and as we gaze down into the profound abyss of the divine dealings, we must cry, O the depth! Romans 11:33. The origin, the maintenance, and the ultimate end of creation, providence, and redemption, is God. To Him must be the glory! In other words, we shall find that the whole story of sin, redemption, and salvation will unravel and reveal the nature of God, as the prismatic band of color the sunlight. [source]

Chapter Summary: Romans 11

1  God has not cast off all Israel
7  Some were elected, though the rest were hardened
16  There is hope of their conversion
18  The Gentiles may not exult over them;
26  for there is a promise of their salvation
33  God's judgments are unsearchable

Greek Commentary for Romans 11:36

Of him [εχ αυτου]
By these three prepositions Paul ascribes the universe (τα παντα — ta panta) with all the phenomena concerning creation, redemption, providence to God as the [source]
Source [εχ]
For ever (εις τους αιωνας — eis tous aiōnas). “For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.” [source]
Agent [δι]
(δι — di), the [source]
Goal [εις]
For ever (εις τους αιωνας — eis tous aiōnas). “For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.” [source]
For ever [εις τους αιωνας]
“For the ages.” Alford terms this doxology in Romans 11:33-36 “the sublimest apostrophe existing even in the pages of inspiration itself.” [source]
Of - through - to [ἐξ - διά - εἰς]
Of, proceeding from as the source: through, by means of, as maintainer, preserver, ruler: to or unto, He is the point to which all tends. All men and things are for His glory (1 Corinthians 15:28). Alford styles this doxology “the sublimest apostrophe existing even in the pages of inspiration itself.rdblquote [source]

Reverse Greek Commentary Search for Romans 11:36

John 1:3 By Him [δἰ αὐτοῦ]
Literally, through him. The preposition διά is generally used to denote the working of God through some secondary agency, as διὰ τοῦ προφήτου , through the prophet (Matthew 1:22, on which see note). It is the preposition by which the relation of Christ to creation is usually expressed (see 1 Corinthians 8:6; Colossians 1:16; Hebrews 1:2), though it is occasionally used of the Father (Hebrews 2:10; Romans 11:36, and Galatians 1:1, where it is used of both). Hence, as Godet remarks, it “does not lower the Word to the rank of a simple instrument,” but merely implies a different relation to creation on the part of the Father and the Son. [source]
John 1:3 All things [παντα]
The philosophical phrase was τα παντα — ta panta (the all things) as we have it in 1 Corinthians 8:6; Romans 11:36; Colossians 1:16. In John 1:10 John uses ο κοσμος — ho kosmos (the orderly universe) for the whole. Were made (egeneto). Second aorist middle indicative of γινομαι — ginomai the constative aorist covering the creative activity looked at as one event in contrast with the continuous existence of ην — ēn in John 1:1 and John 1:2. All things “came into being.” Creation is thus presented as a becoming By him By means of him as the intermediate agent in the work of creation. The Logos is John‘s explanation of the creation of the universe. The author of Hebrews (Hebrews 1:2) names God‘s Son as the one “through whom he made the ages.” Paul pointedly asserts that “the all things were created in him” (Christ) and “the all things stand created through him and unto him” (Colossians 1:16). Hence it is not a peculiar doctrine that John here enunciates. In 1 Corinthians 8:6, Paul distinguishes between the Father as the primary source Without him Old adverbial preposition with the ablative as in Philemon 2:14, “apart from.” John adds the negative statement for completion, another note of his style as in John 1:20; 1 John 1:5. Thus John excludes two heresies (Bernard) that matter is eternal and that angels or aeons had a share in creation. Not anything “Not even one thing.” Bernard thinks the entire Prologue is a hymn and divides it into strophes. That is by no means certain. It is doubtful also whether the relative clause “that hath been made” (ο γεγονεν — ho gegonen) is a part of this sentence or begins a new one as Westcott and Hort print it. The verb is second perfect active indicative of γινομαι — ginomai Westcott observes that the ancient scholars before Chrysostom all began a new sentence with ο γεγονεν — ho gegonen The early uncials had no punctuation. [source]
1 Corinthians 15:28 That God may be all in all [ινα ηι ο τεος παντα εν πασιν]
The final goal of all God‘s redemptive plans as Paul has so well said in Romans 11:36. Precisely this language Paul will use of Christ (Colossians 3:11). [source]
1 Corinthians 8:6 Of whom [εχ ου]
As the source (εχ — ex) of the universe (τα παντα — ta panta as in Romans 11:36; Colossians 1:16.) and also our goal is God (εις αυτον — eis auton) as in Romans 11:36 where δι αυτου — di' autou is added whereas here δι ου — di' hou (through whom) and δι αυτου — di' autou (through him) point to Jesus Christ as the intermediate agent in creation as in Colossians 1:15-20; John 1:3. Here Paul calls Jesus Lord (Κυριος — Kurios) and not God (τεος — theos), though he does apply that word to him in Romans 9:5; Titus 2:13; Colossians 2:9; Acts 20:28. [source]
Galatians 1:5 To whom be glory, etc. []
For similar doxologies see Romans 9:5; Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Galatians 1:5 To whom be the glory [ωι η δοχα]
No verb in the Greek. For like doxologies see note on Romans 9:5; note on Romans 11:36; Romans 16:27; Ephesians 3:21; 1 Timothy 1:17. [source]
Colossians 1:16 By Him and for Him [δι ' αὐτοῦ καὶ εἰς αὐτὸν]
Rev., better, through Him and unto Him. See on Romans 11:36. Compare in Him at the beginning of the verse. There Christ was represented as the conditional cause of all things. All things came to pass within the sphere of His personality and as dependent upon it. Here He appears as the mediating cause; through Him, as 1 Corinthians 8:6. Unto Him. All things, as they had their beginning in Him, tend to Him as their consummation, to depend on and serve Him. Compare Revelation 22:13; and Hebrews 2:10; “for whose sake ( δι ' ὃν ) and through whose agency ( δι ' οὗ ) are all things” Rev., “for whom and through whom.” See also Ephesians 1:10, Ephesians 1:23; Ephesians 4:10; Philemon 2:9-11; 1 Corinthians 15:28. The false teachers maintained that the universe proceeded from God indirectly, through a succession of emanations. Christ, at best, was only one of these. As such, the universe could not find its consummation in Him. [source]
Hebrews 1:3 And upholding all things [φέρων τε τὰ πάντα]
Rend. maintaining. Upholding conveys too much the idea of the passive support of a burden. “The Son is not an Atlas, sustaining the dead weight of the world” (quoted by Westcott). Neither is the sense that of ruling or guiding, as Philo (De Cherub. § 11), who describes the divine word as “the steersman and pilot of the all.” It implies sustaining, but also movement. It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, “with the all in all its changes and transformations throughout the aeons.” It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Colossians 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν allthings (collectively, the universe) consist or maintain their coherence in him. So the Logos is called by Philo the bond ( δεσμὸς ) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things ( τὰ πάντα ) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. [source]
Hebrews 1:2 At the end of these days [επ εσχατου των ημερων τουτων]
In contrast with παλαι — palai above. Hath spoken First aorist indicative of λαλεω — laleō the same verb as above, “did speak” in a final and full revelation. In his Son In sharp contrast to εν τοις προπηταις — en tois prophētais “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition εν — en giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God‘s Son who reveals the Father (John 1:18). “The revelation was a son-revelation ” (Vincent). Hath appointed First aorist (kappa aorist) active of τιτημι — tithēmi a timeless aorist. Heir of all things See Mark 12:6 for ο κληρονομος — ho klēronomos in Christ‘s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17). See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. Through whom The Son as Heir is also the Intermediate Agent “The ages” (secula, Vulgate). See Hebrews 11:3 also where τους αιωναστον κοσμον — tous aiōnas = τα παντα — ton kosmon (the world) or the universe like αιων — ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of αει — aiōn (from aei always) occurs in Hebrews 6:20, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in lxx, Philo, Josephus. [source]
Hebrews 2:10 It became him [επρεπεν αυτωι]
Imperfect active of πρεπω — prepō old verb to stand out, to be becoming or seemly. Here it is impersonal with τελειωσαι — teleiōsai as subject, though personal in Hebrews 7:26. Αυτωι — Autōi (him) is in the dative case and refers to God, not to Christ as is made plain by τον αρχηγον — ton archēgon (author). One has only to recall John 3:16 to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philemon 2:5-11. For whom Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:10 For whom [δι ον]
Referring to αυτωι — autōi (God) as the reason (cause) for the universe Through whom With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
Hebrews 2:10 Through whom [δι ου]
With the genitive δια — dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his εχ αυτου και δι αυτου και εις αυτον τα παντα — ex autou kai di' autou kai eis auton ta panta The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent Second aorist active participle of αυτωι — agō in the accusative case in spite of the dative τον αρχηγον — autōi just before to which it refers. The author (αρχη — ton archēgon). Old compound word (αγω — archē and τελειωσαι — agō) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15). Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). To make perfect (τελειοω — teleiōsai). First aorist active infinitive of τελειος — teleioō (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation. [source]
1 Peter 4:11 Speaking as it were oracles of God [ως λογια τεου]
No predicate in this conclusion of the condition. For λογια τεου — logia theou see Acts 7:38 (Mosaic law); Romans 3:2 (the Old Testament); Hebrews 5:12 (the substance of Christian teaching), here of the utterances of God through Christian teachers. Λογιον — Logion (old word) is a diminutive of λογος — logos (speech, word). It can be construed here as nominative or as accusative. The verb has to be supplied.If any one ministereth (ει τις διακονει — ei tis diakonei). First-class condition again. See Acts 6:2-4 for the twofold division of service involved here.Which God supplieth Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Whose is [ωι εστιν]
“To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]
1 Peter 4:11 Which God supplieth [ης χορηγει ο τεος]
Ablative case Peter has the compound επιχορηγεω — epichorēgeō in 2 Peter 1:5, 2 Peter 1:11. God is the supplier of strength.That God may be glorified (ινα δοχαζηται ο τεος — hina doxazētai ho theos). Purpose clause with ινα — hina and the present passive subjunctive of δοχαζω — doxazō See John 15:8.Whose is “To whom (dative) is,” that is to Jesus Christ the immediate antecedent, but in Romans 16:27; Judges 1:25 the doxology is to God through Christ. For other doxologies see 1 Peter 5:11; 2 Peter 3:18; Galatians 1:5; Romans 9:5; Romans 11:36; Philemon 4:20; Ephesians 3:21; 1 Timothy 1:17; 1 Timothy 6:16; 2 Timothy 4:18; Hebrews 13:21; Revelation 1:6; Revelation 5:13; Revelation 7:12. The others addressed to Christ are 2 Peter 3:18; 2 Timothy 4:18; Revelation 1:6. [source]

What do the individual words in Romans 11:36 mean?

For from Him and through unto Him - [are] all things To Him [be] the glory to the ages Amen
ὅτι ἐξ αὐτοῦ καὶ δι’ εἰς αὐτὸν τὰ πάντα αὐτῷ δόξα εἰς τοὺς αἰῶνας ἀμήν

δι’  through 
Parse: Preposition
Root: διά  
Sense: through.
εἰς  unto 
Parse: Preposition
Root: εἰς  
Sense: into, unto, to, towards, for, among.
τὰ  - 
Parse: Article, Nominative Neuter Plural
Root:  
Sense: this, that, these, etc.
πάντα  [are]  all  things 
Parse: Adjective, Nominative Neuter Plural
Root: πᾶς  
Sense: individually.
αὐτῷ  To  Him  [be] 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δόξα  glory 
Parse: Noun, Nominative Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
αἰῶνας  ages 
Parse: Noun, Accusative Masculine Plural
Root: αἰών  
Sense: for ever, an unbroken age, perpetuity of time, eternity.
ἀμήν  Amen 
Parse: Hebrew Word
Root: ἀμήν  
Sense: firm.