Romans 11 35

Romans 11:35 kjv

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

Romans 11:35 nkjv

"Or who has first given to Him And it shall be repaid to him?"

Romans 11:35 niv

"Who has ever given to God, that God should repay them?"

Romans 11:35 esv

"Or who has given a gift to him that he might be repaid?"

Romans 11:35 nlt

And who has given him so much
that he needs to pay it back?

Romans 11 verses

Romans 11 35 Meaning

This verse is a rhetorical question that powerfully asserts God's ultimate independence and sovereignty. It questions whether any human being has ever initiated a gift or service to God that would place God in debt, obligating Him to reciprocate. The implied answer is an unequivocal "No." God is the ultimate Giver, and nothing can be offered to Him that was not already His or originated from Him first. This precludes any human claim on God based on merit or prior generosity, highlighting the unilateral nature of His grace and wisdom.

Romans 11 35 Context

Romans 11:35 concludes a prolonged discourse (chapters 9-11) where Paul addresses God's sovereign faithfulness to Israel, even in their temporary partial hardening, and His inclusion of Gentiles through the Gospel. It sits within a glorious doxology (verses 33-36) that erupts from Paul's deep reflection on God's mysterious and wise plan of salvation for both Jews and Gentiles. After contemplating the depths of God's wisdom, knowledge, and judgments (v. 33), and rhetorically asking who has been His counselor (v. 34), verse 35 follows as the third and final rhetorical question, building towards the climactic declaration of God's ultimate origin, sustenance, and purpose for all things in verse 36. This doxology asserts God's absolute transcendence and independence from human understanding or contribution, establishing Him as the supreme Creator, Sustainer, and Lord over all His plans and purposes, especially concerning salvation.

Romans 11 35 Word analysis

• Or (Ē / ἤ): A disjunctive particle that introduces a final rhetorical question, continuing the line of thought from the preceding questions about God's mind and counselor. This structure progressively emphasizes God's unique and unmatched position, leading to an undeniable conclusion about His self-sufficiency.

• who (tis / τίς): An interrogative pronoun that universally points to "no one." It implies the impossibility of any human fulfilling the condition of the question, underscoring humanity's humble place relative to the divine.

• has first given (proedōken / προέδωκεν): This key verb prodidōmi (προδίδωμι) combines pro (πρό - "before," "in advance") with didōmi (δίδωμι - "to give"). It specifically signifies initiating a gift or service prior to any action from God or without God needing it. The emphasis on "first" is vital, precluding any notion of human merit establishing a claim on God or obligating Him to respond.

• to Him (autō / αὐτῷ): The dative masculine singular pronoun clearly refers to God. It highlights God as the theoretical recipient of such an initiating gift, intensifying the challenge to human presumption.

• that it should be repaid (antapodothēsetai / ἀνταποδιδήσεται): This complex future passive indicative form of antapodidōmi (ἀνταποδίδωμι) consists of anti (ἀντί - "in return for"), apo (ἀπό - "back"), and didōmi ("to give"). It denotes that something will be fully given back in return. The passive voice shows the repayment would be done to the human, as a necessary consequence of God's presumed debt. It precisely describes a transactional reciprocity that Paul argues does not exist with God.

• to him (autō / αὐτῷ): The dative masculine singular pronoun, referring to the hypothetical human "who" (tis) made the "first" gift. This underlines the personal entitlement expected in such a human-centric transactional model.

• Or who has first given to Him: This rhetorical question decisively dismisses the idea that humanity can ever take the initiative in bestowing benefits upon God, thereby putting the Almighty Creator into their debt. It foundational emphasizes God as the sole originator of all things, not a secondary actor.

• that it should be repaid to him?: This concluding clause exposes the human expectation of quid pro quo that underlies such an initiating act. Paul highlights the sheer absurdity of God—who owns and originates everything—being obliged to reciprocate any gift from finite creation. This assertion reinforces God's absolute freedom and dependence on no one.

Romans 11 35 Bonus section

• This verse provides a crucial foundation for understanding biblical grace. If no one can give to God first, then every blessing, including salvation, is necessarily an unmerited gift, springing solely from God's unconstrained love and sovereign will.
• Theological doctrine of aseity—God's self-existence and complete independence from any external factor—is powerfully affirmed here. God is not lacking anything and thus requires no supplementation from His creation.
• The phrase "first given" (προέδωκεν) echoes and deepens the questions found in the book of Job, especially Job 41:11, illustrating that this theological truth has deep roots within Old Testament understanding of God.
• By asserting God's absolute non-indebtedness to creation, Paul strategically elevates God to a position of unchallengeable authority and removes any human basis for complaint or negotiation with divine purposes, particularly in the context of His intricate plan for Israel and the Gentiles.

Romans 11 35 Commentary

Romans 11:35 serves as the culmination of Paul's profound theological reflections on God's mysterious plan for humanity and Israel. It unequivocally asserts the absolute self-sufficiency and independence of God, dismantling any human pretense of having earned or deserved anything from Him. The rhetorical questions in verses 33-35 progressively elevate God's wisdom, knowledge, counsel, and ownership to an unapproachable degree, showing that He is indebted to no one and relies on nothing outside Himself. This verse directly refutes any concept of God being obliged to humanity based on prior human initiative or merit. Salvation, election, and indeed all things, are utterly dependent on God's free and sovereign will and grace, not on human contributions. This ensures that all glory ultimately redounds to Him, as affirmed in the following verse, "For from Him and through Him and to Him are all things. To Him be glory forever. Amen."

• Example 1: Consider an architect who conceives and designs an entire building. The building materials (wood, stone, metal) or the construction workers did not first give to the architect so that the architect is then obligated to build something for them; rather, the architect initiated and provided. God is the ultimate architect of all existence.
• Example 2: A gardener cultivating a flourishing garden doesn't owe the seeds anything for "giving" themselves to the soil. The gardener provided the soil, water, light, and care, enabling the seeds to grow, making all produce ultimately a result of the gardener's initiative and resources.