the Week of Proper 20 / Ordinary 25
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New Living Translation
Romans 10:6
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But faith's method of getting right with God says, "Don't say, 'Who will go to heaven?
But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down),
But the righteousness of faith speaks in this way: "Do not say in your heart, ‘Who will go up into heaven?' (that is, to bring Christ down),
But the righteousness which is of faith says these words, Say not in your heart, Who will go up to heaven? (that is, to make Christ come down:)
But the righteousness of faith speaks thus: Do not say in thine heart, Who shall ascend to the heavens? that is, to bring Christ down;
But the righteousness that comes from faith speaks like this: Do not say in your heart, "Who will go up to heaven?" that is, to bring Christ down
But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down);
But the righteousness which is by faith speaketh thus: Say not in thy heart, Who shall ascend into heaven, (that is, to bring Christ down:)
But the righteousness which is based on faith speaks in a different tone. "Say not in your heart," it declares, "`Who shall ascend to Heaven?'" --that is, to bring Christ down;
But the righteousnesse which is of faith, speaketh on this wise: Say not in thine heart, Who shall ascend into heauen? That is to bring Christ down from aboue.
But the righteousness of faith says this: "Do not say in your heart, Who will go up into Heaven?" (that is, to bring down Christ);
But ye righteousnes which cometh of faith, speaketh on this wyse: Saye not in thine hert: Who wil go vp in to heaue? (that is nothinge els then to fetch Christ downe)
but the justification which is by faith, speaks in this manner; "say not in thine heart, who shall ascend into heaven, in order to bring Christ down from above?
But the righteousness based on faith [which produces a right relationship with Him] says the following: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' that is, to bring Christ down;
But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)
But the righteousness based on faith says, Do not say in your heart, "Who will ascend into heaven?" (that is, to bring Christ down)
But ye rightewesnes which cometh of fayth speaketh on this wyse. Saye not in thyne hert who shall ascende into heven? (that is nothinge els then to fetch Christ doune)
But the righteousness which is of faith says thus, Don't say in your heart, Who shall ascend into heaven? (that is, to bring Christ down:)
But the righteousness which is by faith speaketh on this wise, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down.)
and the righteousness of faith doth thus speak: `Thou mayest not say in thine heart, Who shall go up to the heaven,' that is, Christ to bring down?
But this is what the Scripture says about being made right through faith: "Don't say to yourself, ‘Who will go up into heaven?'" (That means, "Who will go up to heaven and bring Christ down to earth?")
But the righteousness that is by faith says: " Do not say in your heart , ‘Who will ascend into heaven?'" (that is, to bring Christ down)
But the righteousness that is by faith says: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down)
But people whose faith makes them acceptable to God will never ask, "Who will go up to heaven to bring Christ down?"
Moreover, the righteousness grounded in trusting says: "Do not say in your heart, ‘Who will ascend to heaven?'" — that is, to bring the Messiah down —
But the righteousness based on faith says, "Do not say in your heart, ‘Who will ascend into heaven?'" (that is, to bring Christ down)
But the righteousnes which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heauen? (that is to bring Christ from aboue)
But the righteousness which is of faith, says thus: Do not say in your heart, Who has ascended to heaven, and brought Christ down to earth?
But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Messiah down);
But the righteousness that comes from faith says, "Do not say in your heart, 'Who will go up to heaven?' (that is, to bring Christ down),Deuteronomy 30:12-13;">[xr]
But the righteousness which is by faith thus speaketh, Say not in thy heart, Who shall ascend into heaven, And bring down the Meshiha ?
But the righteousness which is by faith, saith thus: Thou shalt not say in thy heart, Who ascendeth to heaven, and bringeth Messiah down?
But the righteousness of faith speaks in this way, "Do not say in your heart, 'Who will ascend into heaven?' " Deuteronomy 30:12">[fn] (that is, to bring Christ down from above)
But when a man puts his trust in Christ, he is made right with God. You do not need to ask yourself, "Who will go up to heaven to bring Christ down?"
But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:)
But the righteousness that comes from faith says, "Do not say in your heart, ‘Who will ascend into heaven?'" (that is, to bring Christ down)
Whereas, the righteousness by faith, thus speaketh - Do not say in thy heart, Who shall ascend into heaven? That is, to bring, Christ, down,
But the justice which is of faith, speaketh thus: Say not in thy heart: Who shall ascend into heaven? That is to bring Christ down;
But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:)
But the righteousness from faith speaks like this: "Do not say in your heart, ‘Who will ascend into heaven?'" (that is, to bring Christ down),
But the ryghteousnesse which is of fayth, speaketh on this wise: Say not thou in thyne heart, who shall ascende into heauen? That is, to fetch Christe downe from aboue.
But this is what the Scriptures say about being made right through faith: "Don't say to yourself, ‘Who will go up into heaven?'" (This means "Who will go up to heaven to get Christ and bring him down to earth?")
But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL GO UP INTO HEAVEN?' (that is, to bring Christ down),
But what the scripture says about being put right with God through faith is this: "You are not to ask yourself, Who will go up into heaven?" (that is, to bring Christ down).
But the riytwisnesse that is of bileue, seith thus, Seie thou not in thin herte, Who schal stie in to heuene? that is to seie, to lede doun Crist;
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
righteousness: Romans 3:22, Romans 3:25, Romans 4:13, Romans 9:31, Philippians 3:9, Hebrews 11:7
Say not: The Apostle here takes the general sentiment, and expresses it in his own language; beautifully accommodating what Moses says of the law to his present purpose. Deuteronomy 30:11-14, Proverbs 30:4
to bring: John 3:12, John 3:13, John 6:33, John 6:38, John 6:50, John 6:51, John 6:58, Ephesians 4:8-10, Hebrews 1:3
Reciprocal: Deuteronomy 6:25 - General Deuteronomy 30:12 - General Deuteronomy 32:47 - General Job 36:3 - fetch Isaiah 51:5 - righteousness Isaiah 56:1 - for Acts 7:38 - lively Romans 4:11 - righteousness Galatians 3:12 - the law Hebrews 5:13 - the word
Cross-References
Ham, the father of Canaan, saw that his father was naked and went outside and told his brothers.
Cush was also the ancestor of Nimrod, who was the first heroic warrior on earth.
Jebusites, Amorites, Girgashites,
They found lush pastures there, and the land was spacious, quiet, and peaceful. Some of Ham's descendants had been living in that region.
He killed the oldest son in each Egyptian family, the flower of youth throughout the land of Egypt.
Then Israel arrived in Egypt; Jacob lived as a foreigner in the land of Ham.
They performed miraculous signs among the Egyptians, and wonders in the land of Ham.
such wonderful things in the land of Ham, such awesome deeds at the Red Sea.
In that day the Lord will reach out his hand a second time to bring back the remnant of his people— those who remain in Assyria and northern Egypt; in southern Egypt, Ethiopia, and Elam; in Babylonia, Hamath, and all the distant coastlands.
Charge, you horses and chariots; attack, you mighty warriors of Egypt! Come, all you allies from Ethiopia, Libya, and Lydia who are skilled with the shield and bow!
Gill's Notes on the Bible
Ver. 6, 7. But the righteousness which is of faith,.... Or "with respect to the righteousness of faith"; the other righteousness before called the righteousness of God, because God is the author of it, here the righteousness of faith, because that receives it,
speaketh on this wise; the selfsame writer who describes the righteousness of the law in such a manner, that it gives no room to a fallen creature ever to expect life and salvation by it, gives such an account of the righteousness of faith, as forbids all doubting and despair:
say not in thine heart; let not such a thought enter into thy mind, much less express it with thy lips;
who shall ascend into heaven (that is, to bring Christ down from above, or who shall descend into the deep? that is, to bring up Christ again from the dead). These words are not properly a citation of
Deuteronomy 30:12; but the apostle makes use of some phrases which are there, with his own explications of them; though the difference between them, stripped, of these explications is not very material: in the first clause, "who shall ascend into heaven?" the apostle leaves out the phrase, "for us"; which as to the sense was not absolutely necessary to retain; the difficulty, indeed, seems greater in the latter clause, "who shall descend into the deep?" which in the text of Moses is, "who shall go over the sea for us?" but when it is considered that the sea is often called the deep, and that sailing on it and over it, is expressed by "going down to the sea in ships",
Psalms 107:23; and moreover, when it is observed that the Jerusalem Targum paraphrases it thus,
"the law is not in heaven that it should be said, oh that we had one of us, as Moses the prophet, who could go up to heaven and bring it to us! nor is it beyond the great sea, that it should be said, oh that we had one of us, as Jonah the prophet דייחות לעומקי ימא רבא, "who could descend into the depths of the great sea", and bring it to us;''
the apostle is to be justified in his expressions. His sense, indeed, may seem to be different from that of Moses, and of the common interpretations of the Jewish writers, as in the above paraphrase and in the following account of them from the Talmud, understanding them of the law w;
"says Abdimo bar Chama bar Dousa, what is the meaning of that Scripture, "neither is it in heaven, nor is it beyond the sea?" it is not in heaven, for if it was in heaven you must needs go up after it, and if it was beyond the sea, you must needs go over after it; Rabba says, not in heaven is it, you will not find it in him that exalts his knowledge in himself as the heavens, nor will you find it in him that enlarges his knowledge in himself, as the sea; R. Jochanan says, not in heaven is it, you will not find it in those that are of a haughty spirit, nor beyond the sea is it, you will not find it among traders abroad, or merchants.''
Though the apostle's sense may be brought pretty near to this, after this manner; who shall go up to heaven, or down to the deep, either to bring us the knowledge of the law, and yield an obedience to it which that requires of us, or to give us a full account of the Gospel of the grace of God? there is no room, nor reason, for men to say this in their hearts, or to make a doubt of them, as if they were not done already; to do so, is to deny that Christ is come in the flesh, and risen from the dead, who has given the true sense and knowledge of the law, and has perfectly fulfilled it, in the room and stead of his people, and by whom the doctrine of grace and truth is come, particularly the doctrine of a sinner's justification before God; this is brought nigh in the ministration of the word, so that there is no need of such inquiries as these. Moreover, for the illustration of these words, let it be observed, that these phrases are proverbial, and often used to express things impossible, of which take the following instances;
"it is a tradition of the Rabbins x if a man says to his wife, lo, this is thy divorce, on condition that "thou ascendest to the firmament", on condition that "thou descendest into the deep"; on condition that thou passest over the great sea on foot, this is no divorce;''
the reason is, שאי איפשר, "because it is impossible". Again y,
"if a man says to a woman, if thou wilt "ascend into the firmament", or if thou wilt "descend into the deep", lo, thou art espoused to me by this penny; but if thou wilt not go up into the firmament, nor go down into the deep, thou shalt not be espoused; and after that he puts the penny into her hand, lo, the condition becomes void, and behold she is espoused immediately, for the thing is known
שאי איפשר, "that it is impossible" for her to fulfil the condition.''
So here are forbidden all such thoughts, words, or expressions which carry such a sense as this; who will go down to the deep to fetch such a wretch as I am out of the lowest hell, to deliver me from the curses of the law, and the wrath of God, and bring me out of this wretched miserable condition in which I am? or go up to heaven and carry me there, and put me in the possession of the undefiled inheritance? all this is as impossible to be done, as for a man to ascend to heaven, or go down into the deep: now though the righteousness of the law encourages such despondency and black despair, the righteousness of faith, or the doctrine of justification by faith in Christ's righteousness, forbids every thing of this kind; assuring the sinner, that Christ is come down from heaven in human nature, that he has fulfilled all the righteousness of the law by his obedience in life, and has bore the penalty of it in his sufferings and death, and is risen again for justification; so that such questions should not be put, nor such despairing thoughts encouraged: besides, to think and speak in this manner, is to set aside the whole scheme of the Gospel, and supposes the person to doubt whether Christ is come down from heaven; and therefore asks, who shall go up to bring him down? and that he is not risen from the dead; and therefore puts the question, who will go down to the deep to fetch him up? whereas he is already come, has obeyed, suffered, and died, and rose again, and is become the end of the law for righteousness to everyone that believes.
w T. Bab. Erubin, fol. 55. 1. Maimon. Talmud Tora, c. 3. sect. 8. x T. Bab. Gittin, fol. 84. 1. & Bava Metzia, fol. 94. 1. y Maimon. Hilchot Ishot. c. 6. sect. 7. Vid. Zohar in Exod. fol. 40. 4. & 43. 1.
Barnes' Notes on the Bible
But the righteousness which is of faith - It is observable here that Paul does not affirm that Moses describes any where the righteousness by faith, or the effect of the scheme of justification by faith. His object was different, to give the Law, and state its demands and rewards. Yet though he had not formally described the plan of justification by faith, yet he had used language which would fitly express that plan. The scheme of justification by faith is here personified, as if it were living and describing its own effects and nature. One describing it would say, Or the plan itself speaks in this manner. The words here quoted are taken from Deuteronomy 30:11-14. The original meaning of the passage is this: Moses, near the end of his life, having given his commandments to the Israelites exhorts them to obedience. To do this, he assures them that his commands are reasonable, plain, intelligible, and accessible.
They did not require deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands, of looking into the profound mysteries of the high heavens, or the deep abyss; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the divine Law, it may be observed, that among the ancients, it was not uncommon for legislators and philosophers to travel to distant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was especially a land of such celebrity; and in subsequent times Pythagoras, and the principal philosophers of Greece, traveled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in or before the time of Moses. Moses says that his precepts were to be obtained by no such painful and dangerous journeys. They were near them, plain, and intelligible. This is the general meaning of this passage Moses dwells on the thought, and places it in a variety of forms by the questions, “who shall go up to heaven for us, etc.;” and Paul regards this as appropriately describing the language of Christian faith; but without affirming that Moses himself had any reference in the passage to the faith of the gospel.
On this wise - In this manner.
Say not in thine heart - The expression to say in the heart is the same as to think. Do not think, or suppose, that the doctrine is so difficult to be understood, that one must ascend to heaven in order to understand it.
Who shall ascend into heaven? - This expression was used among the Jews to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the highest difficulty. Thus, Job 11:7, “Canst thou by searching find out God? It is high as heaven, what canst thou do? etc.” Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible.
That is, to bring Christ ... - Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words because,
- They appropriately expressed the language of faith.
(2)If this might be affirmed of the doctrines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already accomplished when God gave his Son to become a man, and to die.
To save man it was indeed indispensable that Christ should have come down from heaven. But the language of faith was that this had already been done. Probably the word “Christ” here includes all the benefits mentioned in Romans 10:4 as resulting from the work of Christ.
Clarke's Notes on the Bible
Verse Romans 10:6. But the righteousness which is of faith — As it is most evident that there can be no justification by works, as all are sinful and all in a guilty state; if God will grant salvation at all, it must be by faith: but faith must have an object and a reason for its exercise; the object is Jesus Christ-the reason is the infinite merit of his passion and death.
Who shall ascend unto heaven? c.] As Christ is the end of the law for justification to every one that believes, no observance of the law can procure him. Who, by the practice of the law, can bring Christ down from heaven? or, when brought down, and crucified and buried, as a sacrifice for sin, who can bring him up again from the dead? And both his death and resurrection are essentially necessary for the salvation of a lost world. Or the sense of the apostle may be this: They who will not believe in Christ crucified must in effect be seeking another Messiah to come down from heaven with a different revelation or they who will not credit the doctrine that we preach concerning his resurrection seem in effect to say, Christ yet remains to be raised from the dead, and reign over the Jews as a mighty secular sovereign, subjecting the Gentile world to the sway of his righteous sceptre.
