TRV
Translation
King James Version
For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
Complete Jewish Bible
For from him and through him
and to him are all things.
To him be the glory forever!
Amen.
and to him are all things.
To him be the glory forever!
Amen.
Berean Standard Bible
For from Him and through Him and to Him are all things. To Him be the glory forever! Amen.
American Standard Version
For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.
World English Bible Messianic
For of him, and through him, and to him, are all things. To him be the glory for ever! Amen.
Geneva Bible (1599)
For of him, and through him, and for him are all things: to him be glory for euer. Amen.
Young's Literal Translation
because of Him, and through Him, and to Him are the all things; to Him is the glory--to the ages. Amen.
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In the KJVVerse 28,246 of 31,102
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Commentary on Romans 11 verses 33–36
33 ¶ O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
34 For who hath known the mind of the Lord? or who hath been his counsellor?
35 Or who hath first given to him, and it shall be recompensed unto him again?
36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen.
I. II. Main points1. 2. Sub-points
The apostle having insisted so largely, through the greatest part of this chapter, upon reconciling the rejection of the Jews with the divine goodness, he concludes here with the acknowledgment and admiration of the divine wisdom and sovereignty in all this. Here the apostle does with great affection and awe adore,
I. The secrecy of the divine counsels: O the depth! in these proceedings towards the Jews and Gentiles; or, in general, the whole mystery of the gospel, which we cannot fully comprehend. - The riches of the wisdom and knowledge of God, the abundant instances of his wisdom and knowledge in contriving and carrying on the work of our redemption by Christ, a depth which the angels pry into, Pe1 1:12. Much more may it puzzle any human understanding to give an account of the methods, and reasons, and designs, and compass of it. Paul was as well acquainted with the mysteries of the kingdom of God as ever any mere man was; and yet he confesses himself at a loss in the contemplation, and, despairing to find the bottom, he humbly sits down at the brink, and adores the depth. Those that know most in this state of imperfection cannot but be most sensible of their own weakness and short-sightedness, and that after all their researches, and all their attainments in those researches, while they are here they cannot order their speech by reason of darkness. Praise is silent to thee, Psa 65:1. - The depth of the riches. Men's riches of all kinds are shallow, you may soon see the bottom; but God's riches are deep (Psa 36:6): Thy judgments are a great deep. There is not only depth in the divine counsels, but riches too, which denotes an abundance of that which is precious and valuable, so complete are the dimensions of the divine counsels; they have not only depth and height, but breadth and length (Eph 3:18), and that passing knowledge, v. 19. - Riches of the wisdom and knowledge of God. His seeing all things by one clear, and certain, and infallible view - all things that are, or ever were, or ever shall be, - that all is naked and open before him: there is his knowledge. His ruling and ordering all things, directing and disposing them to his own glory, and bringing about his own purposes and counsels in all; this is his wisdom. And the vast extent of both these is such a depth as is past our fathoming, and we may soon lose ourselves in the contemplation of them. Such knowledge is too wonderful for me, Psa 139:6. Compare Psa 139:17, Psa 139:18. - How unsearchable are his judgments! that is, his counsels and purposes: and his ways, that is, the execution of these counsels and purposes. We know not what he designs. When the wheels are set in motion, and Providence has begun to work, yet we know not what he has in view; it is past finding out. This does not only overturn all our positive conclusions about the divine counsels, but it also checks all our curious enquiries. Secret things belong not to us, Deu 29:29. God's way is in the sea, Psa 77:19. Compare Job 23:8, Job 23:9; Psa 97:2. What he does we know not now, Joh 13:7. We cannot give a reason of God's proceedings, nor by searching find out God. See Job 5:9; Job 9:10. The judgments of his mouth, and the way of our duty, blessed be God, are plain and easy, it is a high-way; but the judgments of his hands, and the ways of his providence, are dark and mysterious, which therefore we must not pry into, but silently adore and acquiesce in. The apostle speaks this especially with reference to that strange turn, the casting off of the Jews and the entertainment of the Gentiles, with a purpose to take in the Jews again in due time; these were strange proceedings, the choosing of some, the refusing of others, and neither according to the probabilities of human conjecture. Even so, Father, because it seemed good in thing eyes. These are methods unaccountable, concerning which we must say, O the depth! - Past finding out, anexichniastoi - cannot be traced. God leaves no prints nor footsteps behind him, does not make a path to shine after him; but his paths of providence are new every morning. He does not go the same way so often as to make a track of it. How little a portion is heard of him! Job 26:14. It follows (Rom 11:34), For who hath known the mind of the Lord? Is there any creature made of his cabinet-council, or laid, as Christ was, in the bosom of the Father? Is there any to whom he has imparted his counsels, or that is able, upon the view of his providences, to know the way that he takes? There is so vast a distance and disproportion between God and man, between the Creator and the creature, as for ever excludes the thought of such an intimacy and familiarity. The apostle makes the same challenge (Co1 2:16): For who hath known the mind of the Lord? And yet there he adds, But we have the mind of Christ, which intimates that through Christ true believers, who have his Spirit, know so much of the mind of God as is necessary to their happiness. He that knew the mind of the Lord has declared him, Joh 1:18. And so, though we know not the mind of the Lord, yet, if we have the mind of Christ, we have enough. The secret of the Lord is with those that fear him, Psa 25:14. Shall I hide from Abraham the thing which I do? See Joh 15:15. - Or who has been his counsellor? He needs no counsellor, for he is infinitely wise; nor is any creature capable of being his counsellor; this would be like lighting a candle to the sun. This seems to refer to that scripture (Isa 40:13, Isa 40:14), Who hath directed the Spirit of the Lord, or, being his counsellor, hath taught him? With whom took he counsel? etc. It is the substance of God's challenge to Job concerning the work of creation (Job 38), and is applicable to all the methods of his providence. It is nonsense for any man to prescribe to God, or to teach him how to govern the world.
II. The sovereignty of the divine counsels. In all these things God acts as a free agent, does what he will, because he will, and gives not account of any of his matters (Job 23:13; Job 33:13), and yet there is no unrighteousness with him. To clear which,
1.He challenges any to prove God a debtor to him (Rom 11:35): Who hath first given to him? Who is there of all the creatures that can prove God is beholden to him? Whatever we do for him, or devote to him, it must be with that acknowledgment, which is for ever a bar to such demands (Ch1 29:14): Of thine own we have given thee. All the duties we can perform are not requitals, but rather restitutions. If any can prove that God is his debtor, the apostle here stands bound for the payment, and proclaims, in God's name, that payment is ready: It shall be recompensed to him again. It is certain God will let nobody lose by him; but never any one yet durst make a demand of this kind, or attempt to prove it. This is here suggested, (1.) To silence the clamours of the Jews. When God took away their visible church-privileges from them, he did but take his own: and may he not do what he will with his own - give or withhold his grace where and when he pleases? (2.) To silence the insultings of the Gentiles. When God sent the gospel among them, and gave so many of them grace and wisdom to accept of it, it was not because he owed them so much favour, or that they could challenge it as a debt, but of his own good pleasure.
2.He resolves all into the sovereignty of God (Rom 11:36): For of him, and through him, and to him, are all things, that is, God is all in all. All things in heaven and earth (especially those things which relate to our salvation, the things which belong to our peace) are of him by way of creation, through him by way of providential influence, that they may be to him in their final tendency and result. Of God as the spring and fountain of all, through Christ, God - man, as the conveyance, to God as the ultimate end. These three include, in general, all God's causal relations to his creatures: of him as the first efficient cause, through him as the supreme directing cause, to him as the ultimate final cause; for the Lord hath made all for himself, Rev 4:11. If all be of him and through him, there is all the reason in the world that all should be to him and for him. It is a necessary circulation; if the rivers received their waters from the sea, they return them to the sea again, Ecc 1:7. To do all to the glory of God is to make a virtue of necessity; for all shall in the end be to him, whether we will or no. And so he concludes with a short doxology: To whom be glory for ever, Amen. God's universal agency as the first cause, the sovereign ruler, and the last end, ought to be the matter of our adoration. Thus all his works do praise him objectively; but his saints do bless him actively; they hand that praise to him which all the creatures do minister matter for, Psa 145:10. Paul had been discoursing at large of the counsels of God concerning man, sifting the point with a great deal of accuracy; but, after all, he concludes with the acknowledgment of the divine sovereignty, as that into which all these things must be ultimately resolved, and in which alone the mind can safely and sweetly rest. This is, if not the scholastic way, yet the Christian way, of disputation. Whatever are the premises, let god's glory be the conclusion; especially when we come to talk of the divine counsels and actings, it is best for us to turn our arguments into awful and serious adorations. The glorified saints, that see furthest into these mysteries, never dispute, but praise to eternity.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 33–36. Public domain.
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Irenaeus (Reporting Valentinian Views)AD 202
Irenaeus Against Heresies Book 1
They moreover affirm that the Saviour is shown to be derived from all the Aeons, and to be in Himself everything by the following passage: "Every male that openeth the womb." For He, being everything, opened the womb of the enthymesis of the suffering Aeon, when it had been expelled from the Pleroma. This they also style the second Ogdoad, of which we shall speak presently. And they state that it was clearly on this account that Paul said, "And He Himself is all things;" and again, "All things are to Him, and of Him are all things;" and further, "In Him dwelleth all the fulness of the Godhead;" and yet again, "All things are gathered together by God in Christ."
Clement of AlexandriaAD 215
Who is the Rich Man that Shall Be Saved?
Those who bestow laudatory addresses on the rich appear to me to be rightly judged not only flatterers and base, in vehemently pretending that things which are disagreeable give them pleasure, but also godless and treacherous; godless, because neglecting to praise and glorify God, who is alone perfect and good, "of whom are all things, and by whom are all things, and for whom are all things," they invest with divine honours men wallowing in an execrable and abominable life, and, what is the principal thing, liable on this account to the judgment of God; and treacherous, because, although wealth is of itself sufficient to puff up and corrupt the souls of its possessors, and to turn them from the path by which salvation is to be attained, they stupefy them still more, by inflating the minds of the rich with the pleasures of extravagant praises, and by making them utterly despise all things except wealth, on account of which they are admired; bringing, as the saying is, fire to fire, pouring pride on pride, and adding conceit to wealth, a heavier burden to that which by nature is a weight, from which somewhat ought rather to be removed and taken away as being a dangerous and deadly disease.
Origen of AlexandriaAD 253
COMMENTARY ON THE EPISTLE TO THE ROMANS
You see how here, [as in the previous verses,] Paul indicates the mystery of the Trinity. For when he says from him and through him and to him, this corresponds to the one God and Father, from whom are all things, and our one Lord Jesus Christ, through whom are all things. Likewise he says that all things are revealed by the Spirit of God, thus indicating that the providence of the Trinity is present in everything. When he talks about the height of riches he means the Father, from whom all things come; when he talks about the height of wisdom he means Christ, who is the wisdom of God; and when he talks about the depth of knowledge he is referring to the Holy Spirit, who knows the deep things of God.Paul adds “forever” to indicate that the perfection of all things is not bound by time but will extend to eternity and even be increased. He further adds “Amen” so that we might understand that we are coming to that blessedness through him, of whom it is written in the Apocalypse: “These are the words of the Amen.”
Origen of AlexandriaAD 253
AGAINST CELSUS 6.65
Paul declares that God is the beginning of the substance of all things by the words “of him” and the bond of their subsistence by the expression “through him” and their final end by the term “to him.”
NovatianAD 258
THE TRINITY 3.7
All things exist by God’s command, so that they are “from him”; they are set in order by his Word and therefore “through him.” Finally, all things have recourse to his judgment so that, while they long for freedom “in him,” after corruption has been done away with they appear to be recalled “to him.”
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
By saying this Paul revealed a meaning which had been hidden from the world. For because God is the Creator of all things, everything comes from him. And because everything comes from him, it comes through his Son, who is of the same substance and whose work is the Father’s work as well.… And because what is from God and through God is then born again in the Holy Spirit, everything is in him as well, because the Holy Spirit is from God the Father, which is why he knows what is in God.… Here Paul laid bare the mystery of God, which he said above should not be unknown to them.
Gregory of NyssaAD 395
ON PERFECTION
What person who believes that he lives “from him and through him and to him” will dare to make the One who encompasses in himself the life of each of us a witness of a life which does not reflect him?
Ambrose of MilanAD 397
The Six Days of Creation 1.5.19
“From him” means the beginning and origin of the substance of the universe, i.e., by his will and power.… “Through him” means the continuation of the universe; “unto him” means its end.
John ChrysostomAD 407
Homily on Romans 19
"For of Him, and through Him, and to Him, are all things." Himself devised, Himself created, Himself worketh together. For He is rich, and needeth not to receive from another. And wise, and needeth no counsellor. Why speak I of a counsellor? To know the things of Him is no one able, save Himself alone, the Rich and Wise One. For it is proof of much riches that He should make them of the Gentiles thus well supplied; and of much wisdom that He should constitute the inferiors of the Jews their teachers. Then as he was awe-struck he offers up thanksgiving also in the word, "To Whom be glory forever. Amen."
For when he tells of any great and unutterable thing of this kind, he ends in wonder with a doxology. And this he does in regard to the Son also. For in that passage also he went on to the very same thing that he does here. "Of whom is Christ according to the flesh, Who is over all God blessed forever. Amen."
PelagiusAD 418
PELAGIUS’S COMMENTARY ON ROMANS
From him all creation received its beginning, through him it is governed, and in him are all things contained, whereas he is not contained by any created thing. He alone should receive glory, for it is from him that we live and move.At the same time, this passage also contradicts the Arians when it is said that it is one and the same God from whom and through whom all things are revealed to have been made, since the Evangelist indicated that in the beginning everything was made through the Word. The apostle here teaches that what the Evangelist testifies concerning the Son should be understood and believed of the Father, through the mystery of the unity.
Augustine of HippoAD 430
On Faith and the Creed 16
Paul is referring to the Trinity when he says this.
Theodoret of CyrusAD 458
INTERPRETATION OF THE LETTER TO THE ROMANS
God himself made all things and he rules in perpetuity over everything which he has made. Everyone ought to turn to him, to thank him for what they asked for and to put their trust in him for the future. They ought to honor him as well. In this way the holy apostle shows that there is no difference between the prepositions from and through, as if the former, which might mean something greater, should apply to the Father and the latter, which might mean something less, to the Son. In fact, both apply equally to both persons.
John DamasceneAD 749
ORTHODOX FAITH 4.13
“In him are all things” not only because he has brought them from nothing into being but because it is by his operation that all things he made are kept in existence and held together. Living things, however, participate more abundantly, because they participate in the good both by their being and by their living. But rational beings, while they participate in the good in the aforementioned ways, do so still more by their very rationality. For in a way they are more akin to him, although of course he is immeasurably superior to them.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Romans 11:36 stands as a majestic doxology, a triumphant declaration that caps Paul's intricate theological exploration in chapters 9-11 concerning God's sovereign dealings with Israel and the Gentiles. It proclaims God as the ultimate source, the active sustainer, and the final purpose of all existence, culminating in an eternal ascription of glory to Him. This verse serves as a profound theological anchor, asserting God's absolute and comprehensive sovereignty over every facet of creation and redemptive history.
CONTEXT
Literary Context: This verse serves as the grand theological crescendo to Paul's profound and often challenging argument in Romans 9-11. Having wrestled with the mystery of Israel's partial hardening, God's faithfulness to His covenant promises, and the unexpected inclusion of Gentiles into the family of God, Paul culminates his discourse not with a definitive answer to every human "why," but with an awe-filled surrender to God's incomprehensible wisdom and knowledge. The preceding verses, Romans 11:33-35, pose rhetorical questions emphasizing God's unsearchable judgments and untraceable ways, asserting that no one has advised or given to God first. Romans 11:36, therefore, is the natural and inevitable outpouring of praise, a theological capstone that affirms God's absolute sovereignty and self-sufficiency over all His intricate and wise dealings with humanity and the cosmos.
Historical & Cultural Context: Paul's letter to the Romans was addressed to a church composed of both Jewish and Gentile believers, a community often marked by tensions arising from differing understandings of God's covenant with Israel and the implications of Christ's coming. Jewish believers might have struggled with the apparent rejection of Israel, while Gentile believers might have become arrogant in their inclusion. Paul's argument throughout Romans 9-11 directly confronts these issues, demonstrating God's faithfulness to His promises while simultaneously revealing His broader redemptive plan for all humanity. In the Greco-Roman world, various philosophical schools posited different views of deity, often depicting gods as distant, capricious, or limited. Paul's declaration in Romans 11:36 stands in stark contrast, presenting the one true God as intimately involved in and sovereign over all things, from their origin to their ultimate purpose, challenging any notion of a limited or uninvolved deity.
Key Themes: Romans 11:36 profoundly contributes to several overarching themes within the book of Romans and biblical theology. Firstly, it underscores the theme of Divine Sovereignty, asserting God's absolute control and ultimate authority over all creation and history. Every event, every person, every atom exists because of Him, through Him, and for Him. Secondly, it highlights the Cosmic Scope of God's Plan, emphasizing that His redemptive work, as detailed in Romans, is not limited to Israel or any single group, but encompasses "all things," pointing to a universal design. Thirdly, the verse reinforces the Teleological Nature of Creation and Redemption, meaning that everything has an ultimate purpose, and that purpose is God's glory. This aligns with the broader biblical narrative where creation exists to display God's attributes, and redemption serves to bring Him praise. Finally, it culminates in the theme of Worship and Doxology, demonstrating that the proper response to contemplating God's unsearchable wisdom and comprehensive dominion is humble adoration and eternal praise, as seen in Revelation 4:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 11:36 is rich with literary artistry that amplifies its theological depth. The most prominent device is the Triadic Structure formed by the three prepositions: "of him," "through him," and "to him." This rhetorical device creates a comprehensive and all-encompassing statement about God's relationship to creation, presenting Him as the alpha, the omega, and everything in between. This comprehensive statement also functions as a Merism, where "all things" (Greek: panta) implies the totality of existence, from the smallest particle to the grandest galaxy, encompassing both creation and redemption. The verse itself is a Doxology, a hymn of praise and adoration directed to God, which serves as a fitting conclusion to Paul's complex theological argument. The final word, "Amen," acts as an Affirmation or seal, lending solemnity and certainty to the preceding declaration, inviting the reader to concur with this profound truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
This profound doxology encapsulates a foundational truth about God's relationship to His creation and His redemptive plan. It asserts God's absolute sovereignty, not merely as a theoretical concept, but as the living reality that undergirds all existence. The "of him, through him, and to him" triad speaks to God's aseity (He is the source of all being), His active providence (He sustains and governs all things), and His teleological purpose (all things exist for His glory). This comprehensive statement means that nothing is outside of God's ultimate control or His overarching purpose, providing immense comfort and a call to worship for believers. It reminds us that even the most complex and perplexing aspects of God's dealings, such as the mystery of Israel's hardening and restoration, ultimately serve His grand design and redound to His eternal glory.
REFLECTION AND APPLICATION
Romans 11:36 calls believers to a profound reorientation of perspective, shifting our focus from self-centeredness to God-centeredness. Understanding that God is the ultimate source, the active sustainer, and the final goal of "all things" should profoundly impact how we live, think, and worship. This truth liberates us from the burden of self-sufficiency and invites us into a life of humble dependence and joyful adoration. In moments of confusion, suffering, or uncertainty, this verse serves as an unshakable anchor, reminding us that God is sovereignly working all things according to His wise and good purpose, even when His ways are beyond our full comprehension. It compels us to live lives that consciously reflect His glory in every sphere, from our daily tasks to our grandest aspirations, recognizing that our very existence is "of Him, through Him, and to Him." This doxology is not merely a theological statement but a call to a life of perpetual worship, trusting in the God who holds all things together and directs them toward His glorious end.
Questions for Reflection
FAQ
What does the phrase "of him, and through him, and to him, are all things" truly mean?
Answer: This profound phrase is a comprehensive theological statement about God's relationship to all existence. "Of him" (Greek: ek) signifies that God is the ultimate source and origin of everything. Nothing exists that did not originate from His will and power. "Through him" (Greek: diá) emphasizes God's active role as the sustainer and agent by whom all things are upheld, operate, and continue to exist. He is not a distant creator but an immanent, active governor of the universe. "To him" (Greek: eis) highlights that all things find their ultimate purpose, goal, and culmination in God. Everything exists for His glory, and the grand design of creation and redemption is ultimately directed back to Him. In essence, God is the Alpha, the Omega, and the ongoing reality of all that is.
Why does Paul conclude such a detailed theological argument (Romans 9-11) with a doxology?
Answer: Paul concludes his intricate discussion on God's plan for Israel and the Gentiles with a doxology because, having explored the depths of divine wisdom, justice, and mercy, he reaches a point where human reason can go no further. The mysteries of God's ways are "unsearchable" and His "judgments untraceable" (Romans 11:33). The only fitting response to such overwhelming truth and unfathomable wisdom is humble adoration and praise. It signifies that the ultimate end of all theological inquiry is not intellectual mastery, but worship. It is an acknowledgment that God's plan, though complex, is perfect and ultimately redounds to His glory, transcending human comprehension or critique.
Does Romans 11:36 imply the Trinity?
Answer: While Romans 11:36 does not explicitly name the persons of the Trinity, its triadic structure ("of him, and through him, and to him") has often been seen by theologians as consistent with, and perhaps even implicitly pointing towards, Trinitarian theology. In other New Testament passages, the Son (Jesus Christ) is clearly identified as the agent "through whom" all things were created and sustained (e.g., John 1:3, Colossians 1:16), and the Holy Spirit is the divine power "of whom" believers are born and through whom they live. While the primary "him" in this verse refers to God the Father (in context of Paul's preceding argument), the comprehensive nature of the statement aligns perfectly with the New Testament's revelation of God as Father, Son, and Holy Spirit, all united in their work of creation, sustenance, and redemption, bringing glory to the one God.
CHRIST-CENTERED FULFILLMENT
Romans 11:36, while a doxology to God in general, finds its profoundest fulfillment and clearest expression in the person and work of Jesus Christ. He is the ultimate "through him" by whom all things exist and are sustained. The New Testament consistently portrays Christ as the divine agent of creation, as seen in John 1:3, which states, "All things were made through him, and without him was not anything made that was made." Similarly, Colossians 1:16-17 declares, "For by him all things were created, in heaven and on earth, visible and invisible... all things were created through him and for him. And he is before all things, and in him all things hold together." Furthermore, Christ is the means by which humanity is reconciled "to him" (God), as highlighted in 2 Corinthians 5:18-19 and Colossians 1:20. His life, death, and resurrection are the ultimate demonstration of God's wisdom and power, bringing glory to God the Father. Indeed, the entire redemptive narrative culminates in Christ, through whom God's eternal purpose is realized and to whom all glory ultimately redounds, as every knee will one day bow and every tongue confess that "Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11).