Paul's first questions showed that no one has taught God. This one shows that no one has put God in their debt. Barnes frames it as asking, "Who has, by his services, laid God under obligation to recompense or pay him again?" He adds that Paul, "contrary to the prevailing doctrine of the Jews, shows that no one could plead his own merits." Gill agrees: men "by all their good works, best duties and services, give nothing to God, nor lay him under any manner of obligation to them." After teaching that God's choosing is by grace, Paul seals it with this question.

The answer is plain: no one. Paul gives the reason in his closing praise: "For of him, and through him, and to him, are all things" (Romans 11:36). If everything comes from God, no one can give Him anything He did not first give. Paul ends, "to whom be glory for ever. Amen" (Romans 11:36).

Barnes says the thought "is found substantially in Job 41:11," where God asks, "Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine." Barnes explains that the Hebrew word behind "prevented" means to anticipate, to go before, so God is asking who has given to Him first. Paul's Greek matches: proedōken means "has first given," and antapodothēsetai means "will be recompensed," given back in return. Barnes notes that God makes the same claim to all things in Exodus 19:5, Deuteronomy 10:14, Psalm 24:1, and Psalm 50:12.

This question shows that God is the Giver, never the debtor. Barnes concludes, "All the favors of salvation must be bestowed by mercy or grace." This is the same truth Paul used for the remnant: "if by grace, then is it no more of works" (Romans 11:6). Gill draws out what it means for God's freedom: He "is indebted to, and obliged by none."

That is good news, not a cold fact. If salvation could be earned, Barnes says, man could "destroy the freeness and benevolence of his favors." Because no one gave first, everything God gives is a gift.