Romans 11:35

← Romans 11:34 Romans 11:36 →

Romans 11:35 in Multiple Translations

Berean Standard Bible BSB

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

King James Version KJV

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

American Standard Version ASV

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

Bible in Basic English BBE

Or who has first given to him, and it will be given back to him again?

Free Bible Version FBV

Who has ever given anything to God that God would be obliged to repay?

Geneva Bible 1599 GNV

Or who hath giuen vnto him first, and he shalbe recompensed?

Young's Literal Translation YLT

or who did first give to Him, and it shall be given back to him again?

World English Bible WEB

“Or who has first given to him, and it will be repaid to him again?”

Noah Webster Bible WBS

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

Douay-Rheims 1899 DRV

Or who hath first given to him, and recompense shall be made him?

Translation for Translators T4T

And, ◄No one has given anything to God that he did not previously receive from God!/Has anyone given anything to God that he did not previously receive from God?► [RHQ] So God ◄is not obligated to/does not have to► pay back anything to anyone!

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Berean Amplified Bible — Romans 11:35

BAB

Word Study

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Romans 11:35 Interlinear (Deep Study)

BIB

GRK η τις προεδωκεν αυτω και ανταποδοθησεται αυτω

η ē G2228 or Particle

τις tis G5101 which? Interrog-NSM

προεδωκεν prodidōmi G4272 to give in advance Verb-AAI-3S

αυτω autos G846 it/s/he Pron-DSM

και kai G2532 and Conj

ανταποδοθησεται antapodidōmi G467 to repay Verb-FPI-3S

αυτω autos G846 it/s/he Pron-DSM

Greek Word Study

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Greek Word Reference — Romans 11:35

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

τις tis G5101 "which?" Interrog-NSM

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

προεδωκεν prodidōmi G4272 "to give in advance" Verb-AAI-3S

This word means to give or do something before others, like in Romans 11:35 where it says no one has ever given to God first. It's about taking the first step or making the first move. The Bible uses it to describe actions that happen before something else.

Definition: προ-δίδωμι [in LXX: Eze.16:34 A (נָתַן), 4Ma.4:1, al. ;] __1. to give before, give first: Rom.11:35 (Job.41:2 (11) LXX, al.). __2. to betray (4Mac, l.with).† (AS)

Usage: Occurs in 1 NT verses. KJV: first give See also: Romans 11:35.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ανταποδοθησεται antapodidōmi G467 "to repay" Verb-FPI-3S

To repay means to give back something, either good or bad, in return for what was done. In the Bible, this concept is used in various contexts, such as Luke 14:14 and Romans 12:19, to convey the idea of recompense or requital.

Definition: ἀντ-απο-δίδωμι (ἀντί ἀποδίδωμι), [in LXX for שָׁלַם pi., גָּמַל, שׁוּב hi., etc. ;] to give back as an equivalent, recompense, requital (the ἀντί expressing the idea of full, complete return; see Lft., Notes, 46); __(a) in favourable sense: Luk.14:14, Rom.11:35, 1Th.3:9; __(b) in unfavourable sense: Rom.12:19, 2Th.1:6, Heb.10:30.† (AS)

Usage: Occurs in 6 NT verses. KJV: recompense, render, repay See also: 1 Thessalonians 3:9; Luke 14:14; Hebrews 10:30.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Study Notes — Romans 11:35

Show Verse Quote Highlights

Context
Cross References
Romans 11:35 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Romans 11:35
Jamieson-Fausset-Brown on Romans 11:35
Matthew Poole's Commentary on Romans 11:35
Trapp's Commentary on Romans 11:35
Ellicott's Commentary on Romans 11:35
Adam Clarke's Commentary on Romans 11:35
Cambridge Bible on Romans 11:35
Barnes' Notes on Romans 11:35
Whedon's Commentary on Romans 11:35
Sermons on Romans 11:35

Context — A Hymn of Praise

33O, the depth of the riches of the wisdom and knowledge of God! How unsearchable are His judgments, and untraceable His ways! 34“Who has known the mind of the Lord? Or who has been His counselor?”

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

36For from Him and through Him and to Him are all things. To Him be the glory forever! Amen.

Cross References

	Reference	Text (BSB)
1	Job 41:11	Who has given to Me that I should repay him? Everything under heaven is Mine.
2	Job 35:7	If you are righteous, what do you give Him, or what does He receive from your hand?
3	1 Corinthians 4:7	For who makes you so superior? What do you have that you did not receive? And if you did receive it, why do you boast as though you did not?
4	Matthew 20:15	Do I not have the right to do as I please with what is mine? Or are you envious because I am generous?’

Romans 11:35 Summary

[This verse is asking a question that helps us understand how great and powerful God is. It's saying that we can't give God something that would make Him owe us, because everything we have comes from Him in the first place, as it says in Psalms 24:1. This means we can't earn God's favor or make Him pay us back, but we can still offer Him our love, worship, and obedience, and trust that He will take care of us, as promised in Matthew 6:33 and Philippians 4:19.]

Frequently Asked Questions

What does this verse mean by 'repay him'?

This phrase refers to the idea that God owes us nothing, and any good thing we receive from Him is a gift, not a debt repayment, as seen in Psalms 24:1 and Job 41:11.

Is this verse saying we can't give God anything?

Yes, in the sense that we can't give God something that He needs or that puts Him in our debt, as He is self-sufficient, but we can still offer Him our worship, praise, and obedience, as encouraged in Deuteronomy 6:5 and Romans 12:1.

How does this verse relate to our understanding of God's sovereignty?

This verse highlights God's independence and sovereignty, emphasizing that He doesn't need our counsel or gifts, and that all things come from and belong to Him, as stated in Isaiah 40:13-14 and Romans 11:36.

What is the main point of this rhetorical question?

The main point is to emphasize God's greatness and our dependence on Him, encouraging humility and recognition of His majesty, as seen in Job 38:1-7 and Psalms 139:6.

Reflection Questions

What are some ways I try to 'give to God' or earn His favor, and how can I shift my focus to simply receiving from and worshiping Him?
How does recognizing God's self-sufficiency and independence affect my prayer life and my expectations of what God owes me?
In what ways can I offer God my worship, praise, and obedience, even though I can't give Him something that puts Him in my debt?
How can I balance my desire to serve and give to God with the recognition that He doesn't need my contributions?

Gill's Exposition on Romans 11:35

Or who hath first given to him,.... See Job 41:11; no man can give God anything, which he has not first given him, or which he has not a prior right to, or a claim upon him for; Adam, in innocence,

Jamieson-Fausset-Brown on Romans 11:35

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

Matthew Poole's Commentary on Romans 11:35

q.d. If any man hath obliged God, by any thing he hath done for him, he shall have an ample reward: alluding (as some think) to . But seeing this cannot be, and that God is indebted unto none, therefore the salvation of all is of mere grace and mercy; and there is no cause of complaining, if he deal more bountifully with some than with others.

Trapp's Commentary on Romans 11:35

35 Or who hath first given to him, and it shall be recompensed unto him again? Ver. 35. Who hath first given to himJ Do we not owe him all that we have and are? And can a man merit by paying his debts?

Ellicott's Commentary on Romans 11:35

(35) The depth of God’s knowledge none can penetrate, and the counsels of His wisdom admit of no assessor. The means by which God works are not supplied to Him from without, but proceed from the boundless stores of His omnipotence.

Adam Clarke's Commentary on Romans 11:35

Verse 35. Or, who hath first given to him] Who can pretend to have any demands upon God? To whom is he indebted? Have either Jews or Gentiles any right to his blessings? May not he bestow his favours as he pleases, and to whom he pleases? Does he do any injustice to the Jews in choosing the Gentiles! And was it because he was under obligation to the Gentiles that he has chosen them in the place of the Jews? Let him who has any claim on God prefer it; and he shall be compensated. But how can the CREATOR be indebted to the creature? How can the CAUSE be dependent on the effect? How can the AUTHOR of providence, and the FATHER of every good and perfect gift, be under obligation to them for whom he provides, and who are wholly dependent on his bounty?

Cambridge Bible on Romans 11:35

35. hath first given to him, &c.] “Who hath laid Him under obligation?” (Cp. Job 35:7.) Such is no doubt the special reference here. It affects not only the discussions of cch. 9–11, but also (as does indeed the whole of this doxology) the whole great doctrinal Argument of the Epistle. No merit in man, in the matter of acceptance with God, is one of its deep foundation-truths.

Barnes' Notes on Romans 11:35

Or who hath ... - The sentiment in this verse is found substantially in Job 41:11.

Whedon's Commentary on Romans 11:35

35. Given… recompensed. This verse, in fact, forms the key-note to the apostle’s whole doctrine of the irreconcilability of grace and works.

Sermons on Romans 11:35

	Sermon	Description
	Of the Sufficiency and Perfection of God. by John Gill	John Gill emphasizes the sufficiency and perfection of God, explaining that God is self-sufficient and does not require anything from creation to sustain His happiness or existence
	Of the Goodness of God. by John Gill	John Gill emphasizes the essential goodness of God, explaining that all divine attributes such as love, grace, and mercy stem from His inherent goodness. He asserts that God's good
	Ten Indictments Against the Modern Church by Paul Washer	In this sermon, the speaker emphasizes the need for revival and awakening in the church. He cautions against expecting the Holy Spirit to clean up the mess without taking responsib
	Humility by C.H. Spurgeon	In this sermon, the speaker emphasizes the importance of humility in our daily lives. He uses a picture as an analogy to illustrate how our perception of ourselves can change when
	(The Foundation and the Building) Five Danger a Christian Worker Faces by Zac Poonen	In this video, Zach Poonen shares his concern about the inaccurate portrayal of Jesus Christ by many Christian workers, pastors, and churches. He emphasizes the importance of accur
	God Chooses and Uses Nobodies by Zac Poonen	This sermon emphasizes the importance of being poor in spirit, recognizing that all blessings and abilities come from God. It warns against the dangers of spiritual pride and the n
	Unity of the Spirit - by the Bond of Peace by Alan Martin	In this sermon, the speaker emphasizes the importance of unity among Christians. He warns against engaging in arguments and disputes over words, as it only leads to division and ha