Romans 11:35

KJV

Or who hath first given to him, and it shall be recompensed unto him again?

KJV (with Strong's)

Or {G2228} who {G5101} hath first given {G4272} to him {G846}, and {G2532} it shall be recompensed {G467} unto him {G846} again {G467}?

Complete Jewish Bible

Or, ‘Who has given him anything
and made him pay it back?’

Berean Standard Bible

“Who has first given to God, that God should repay him?”

American Standard Version

or who hath first given to him, and it shall be recompensed unto him again?

Commentary

### 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](/romans/11-33-36 "Romans 11:33-36 - Paul's Doxology"), which functions as a climactic conclusion to Paul's profound theological discourse in [Romans 9-11](/romans/9 "Romans 9 - God's Sovereign Choice and Plan"). 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](/romans/11-34 "Romans 11:34 - Who has known the mind of the Lord?"), "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](/romans/11-35 "Romans 11:35 - God's Independence and Human Obligation") 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](/romans/11-35 "Romans 11:35 - God's Self-Sufficiency") 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](/ephesians/2-8-9 "Ephesians 2:8-9 - Salvation by Grace through Faith"). 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](/job/41-11 "Job 41:11 - Who can confront God?").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **who (Greek, _tís'_):** 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.
* **first given (Greek, _prodídōmi'_):** 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.
* **recompensed (Greek, _antapodídōmi'_):** 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](/romans/11-34 "Romans 11:34 - Who has known the mind of the Lord?"), 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](/romans/11-35 "Romans 11:35 - God's Self-Sufficiency") 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](/romans/11-33-36 "Romans 11:33-36 - Paul's Hymn of Praise")), 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](/james/1-17 "James 1:17 - Every Good and Perfect Gift")). 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.

* [Job 41:11](/job/41-11 "Job 41:11 - Who has a claim against God?")
* [1 Corinthians 4:7](/1_corinthians/4-7 "1 Corinthians 4:7 - What do you have that you did not receive?")
* [Acts 17:25](/acts/17-25 "Acts 17:25 - God needs nothing from human hands")

### 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
* **In what areas of my life might I unknowingly be operating under the assumption that I can "give" to God in a way that obligates Him to respond?**
* **How does understanding God's absolute independence from me impact my motivation for worship, service, and generosity?**
* **What specific actions can I take to cultivate a deeper sense of humility and gratitude, recognizing that all I have is from God?**

### FAQ

**Does Romans 11:35 mean that our good works are meaningless to God?**

Answer: 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](/ephesians/2-10 "Ephesians 2:10 - Created for Good Works") 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?**

Answer: 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](/psalms/24-1 "Psalm 24:1 - The Earth is the Lord's and the Fullness Thereof")). 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](/malachi/3-10 "Malachi 3:10 - Bring the Whole Tithe"), 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?**

Answer: No, there is no contradiction. The rewards God promises believers for their faithfulness (e.g., [Matthew 6:4](/matthew/6-4 "Matthew 6:4 - Your Father who sees in secret will reward you openly"), [Revelation 22:12](/revelation/22-12 "Revelation 22:12 - Jesus' Reward for Every Man")) 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](/romans/5-8 "Romans 5:8 - God's Love for Sinners")). 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](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), 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](/ephesians/2-8 "Ephesians 2:8 - Salvation by Grace")), ensuring that from beginning to end, salvation is "of him, and through him, and to him" ([Romans 11:36](/romans/11-36 "Romans 11:36 - All things are from God")), 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.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Job 41:11

¶ Who hath prevented me, that I should repay [him? whatsoever is] under the whole heaven is mine.

Job 35:7

If thou be righteous, what givest thou him? or what receiveth he of thine hand?

1 Corinthians 4:7

¶ For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if thou hadst not received [it]?

Matthew 20:15

Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?