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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 11:33–36. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again?"
What he means is nearly this: that though He is so wise, yet He has not His Wisdom from any other, but is Himself the Fountain of good things. And though He hath done so great things, and made us so great presents, yet it was not by borrowing from any other that He gave them, but by making them spring forth from Himself; nor as owing any a return for having received from him, but as always being Himself the first to do the benefits; for this is a chief mark of riches, to overflow abundantly, and yet need no aid.
Who has done something beforehand, so that instead of magnifying God’s mercy, he boasts that he has received what he deserved?
No good work comes from the dead; nothing righteous from the ungodly. Their whole salvation is gratuitous and is therefore the glory of God, so that he who glories may glory in him of whose glory he has stood in need.
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Summary
Romans 11:35, presented as a profound rhetorical question, powerfully asserts the absolute sovereignty and self-sufficiency of God, dismantling any human presumption that one could initiate a transaction with the Creator or place Him in a position of indebtedness. It underscores that all things originate from God, and therefore, humanity can never "give" to Him in a way that would obligate Him to "repay" a debt, thus affirming His supreme independence and the gratuity of His grace.
Context
Literary Context
This verse serves as the penultimate line of a magnificent doxology in Romans 11:33-36, which functions as a climactic conclusion to Paul's profound theological discourse in Romans 9-11. Having meticulously unpacked the intricate relationship between God's sovereign election, His unmerited mercy, and His mysterious dealings with both Israel and the Gentiles, Paul transitions from reasoned argumentation to an outpouring of worship. Verse 35 specifically follows the rhetorical question in Romans 11:34, "For who hath known the mind of the Lord? or who hath been his counsellor?", further emphasizing God's unsearchable wisdom and independence from human counsel. Together, these questions build an unassailable case for God's ultimate authority and self-sufficiency.
Historical & Cultural Context
In the Greco-Roman world, patronage systems were prevalent, where individuals would offer gifts or services to a patron in expectation of favor, protection, or reciprocal benefits. This "quid pro quo" (something for something) mentality permeated social and economic interactions. Paul's rhetorical question in Romans 11:35 directly confronts this human-centric transactional mindset, asserting that such a system cannot apply to God. Unlike earthly patrons who might be influenced or obligated by prior gifts, God is infinitely self-sufficient and beholden to no one. This perspective would have been revolutionary, challenging the deeply ingrained cultural assumptions about reciprocity and obligation, and elevating God far above any human patron or system of exchange.
Key Themes
Romans 11:35 powerfully contributes to several overarching themes in Romans and biblical theology. Foremost is God's Absolute Sovereignty and Independence, highlighting that God is the ultimate source of all things and owes nothing to anyone, as everything originates from Him. This underscores His supreme authority and self-sufficiency, distinct from any human system of exchange. Secondly, it emphasizes Divine Initiative, asserting that God is always the first mover in creation, salvation, and every good gift. Humanity's role is always one of response to His prior action, a truth foundational to understanding salvation by grace, not by human merit or works, as articulated earlier in Ephesians 2:8-9. Lastly, the verse underscores Human Inability to Obligate God, directly challenging any notion that humans can "earn" God's favor or place Him in their debt. Our service, gifts, and obedience are always a response to what He has already given, never a down payment for what we expect in return, echoing the sentiment found in Job 41:11.
Exposition and Analysis
Key Word Analysis
This interrogative pronoun introduces a rhetorical question, expecting a definitive negative answer. It implies "no one" or "not a single person." Paul uses it to emphatically deny the possibility of any human initiating a transaction with God that would place Him in debt, thereby underscoring God's unparalleled uniqueness and independence from all creation.
Derived from πρό (before) and δίδωμι (to give), this verb literally means "to give before" or "to give in advance." It denotes the act of being the first to give, implying a preemptive gift or service that would then create an obligation for the recipient to reciprocate. Paul's use of this term here highlights the impossibility of humanity preceding God in any act of giving that would establish a claim upon Him.
Composed of ἀντί (in return for) and ἀποδίδωμι (to give back, pay back), this verb signifies "to requite," "to render back," or "to repay." It carries the connotation of settling a debt, providing compensation for a service rendered, or returning a favor. By asking who could "first give" so that God would then "recompense," Paul forcefully negates any scenario where God would be in a position of owing anything to humanity.
Verse Breakdown
"Or who hath first given to him,"
This initial clause poses a foundational challenge to human presumption. The conjunction "Or" (G2228, ḗ) links this question to the preceding one in Romans 11:34, forming a series of rhetorical queries that collectively assert God's absolute uniqueness and independence. The phrase "who hath first given to him" directly addresses the idea of initiating a gift or service to God. It implies a scenario where a human agent could perform an act of benevolence or service before God has acted, thereby establishing a claim or an obligation on God's part to respond in kind. The rhetorical nature of the question expects the resounding answer: "No one."
"and it shall be recompensed unto him again?"
This second clause presents the logical consequence of the first, completing the rhetorical challenge. The conjunction "and" (G2532, kaí) connects the two parts, suggesting a cause-and-effect relationship that is utterly impossible when applied to God. If no one can "first give" to God, then it logically follows that no one can place God in a position where He "shall be recompensed unto him again." The term "recompensed" (G467, antapodídōmi) implies a repayment, a settling of accounts, or a return for a prior investment. This clause definitively closes the door on any notion of humanity earning God's favor or placing Him in their debt through works, gifts, or service, reinforcing God's eternal self-sufficiency and His position as the ultimate Giver, not a recipient who owes.
Literary Devices
The primary literary device employed in Romans 11:35 is the Rhetorical Question. Paul poses a question not to elicit information, but to make a forceful assertion, expecting a self-evident negative answer. This technique powerfully emphasizes God's absolute independence and self-sufficiency, making it undeniable that no one can precede God in giving or place Him in debt. The verse also functions as part of a larger Doxology (Romans 11:33-36), a hymn of praise and theological affirmation that culminates Paul's intricate arguments about God's plan for Israel and the Gentiles. Within this doxology, there is an implied Antithesis between human limitation and divine infinitude, highlighting the stark contrast between humanity's inability to initiate anything with God and God's boundless, uncaused generosity.
Theological and Thematic Connections
Romans 11:35 profoundly articulates the biblical truth of God's aseity—His self-existence and independence from all creation. He is not contingent upon anything outside Himself, nor can He be manipulated or obligated by human actions. This verse dismantles any human-centered theology that suggests we can earn God's favor, merit salvation, or place Him in our debt through our works, gifts, or obedience. Instead, it affirms that every good and perfect gift comes from Him (James 1:17). Our worship, service, and obedience are therefore not payments, but rather grateful responses to His prior, unmerited grace. This understanding fosters profound humility and deepens our appreciation for the sheer gratuity of God's love and provision.
Reflection and Application
This powerful rhetorical question in Romans 11:35 serves as a profound corrective to any lingering self-righteousness or transactional thinking we might harbor concerning our relationship with God. It calls us to a radical humility, reminding us that we possess nothing, achieve nothing, and are nothing apart from His prior grace and initiative. Our lives, our talents, our resources—all are gifts from Him, and our "giving" back to God is simply returning a portion of what was already His. This truth liberates us from the burden of trying to earn God's love or manipulate His favor, allowing us to serve Him not out of obligation or hope of reward, but out of overflowing gratitude and love for who He is and what He has already done. It transforms our worship from a performance into a joyful response, our service from a duty into a privilege, and our giving from a transaction into an act of adoration, rooted in the understanding that God is the ultimate source and sustainer of all things.
Questions for Reflection
FAQ
Does Romans 11:35 mean that our good works are meaningless to God?
No, Romans 11:35 does not imply that good works are meaningless. Rather, it clarifies the nature of our relationship with God regarding works. The verse emphasizes that our works cannot obligate God or place Him in our debt, nor can they be the basis for earning salvation or favor. Instead, good works are the fruit and evidence of a transformed life, a grateful response to God's prior grace and salvation. As Ephesians 2:10 states, "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Our works are meaningful because God has prepared them for us to do, and they bring Him glory, but they are never a means to "pay back" God.
How does this verse relate to the concept of tithing or giving financially to the church?
Romans 11:35 provides a crucial theological framework for understanding Christian giving, including tithing. It teaches that when we give financially, we are not "giving" something to God that was not His already, nor are we placing Him in a position where He owes us a return. Instead, all resources ultimately belong to God (Psalm 24:1). Our giving is an act of worship, obedience, and stewardship—a recognition that God is the provider of all things. It's a joyful response to His generosity, trusting that He will continue to provide for us. The promise of blessing in giving, as seen in Malachi 3:10, is not a transactional repayment for a debt God owes, but an expression of His continued faithfulness to those who honor Him with their firstfruits.
Does this verse contradict passages where God promises to reward believers for their faithfulness?
No, there is no contradiction. The rewards God promises believers for their faithfulness (e.g., Matthew 6:4, Revelation 22:12) are not a "recompense" in the sense of God settling a debt to us. Instead, these rewards are expressions of His grace, love, and perfect justice, flowing from His covenant faithfulness and His delight in His children. They are not earned merits that place God in our debt, but rather gracious acknowledgments of service rendered through His enabling power and in response to His initial grace. God's rewards are always an overflow of His generosity, never a payment for a prior obligation initiated by humanity.
Christ-Centered Fulfillment
Romans 11:35, with its emphatic declaration of God's utter independence and the impossibility of humanity placing Him in debt, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The very act of salvation is the quintessential demonstration that God initiates all things and owes nothing to humanity. We did not "first give" to God so that He would "recompense" us with salvation; rather, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" (Romans 5:8). The Incarnation, the life, death, and resurrection of Jesus, are all divine initiatives, freely given, not in response to any human merit or prior offering. Christ, as the "Lamb of God, which taketh away the sin of the world" (John 1:29), perfectly fulfilled the divine requirement for justice, not because humanity had any claim on God, but because God, in His sovereign love, chose to provide the means of reconciliation. Our faith in Christ is itself a gift (Ephesians 2:8), ensuring that from beginning to end, salvation is "of him, and through him, and to him" (Romans 11:36), leaving no room for human boasting or the notion of obligating God. In Christ, God's self-sufficiency and boundless grace are perfectly revealed, inviting us into a relationship of pure reception and grateful response.