Aben Ezra, who interprets it of lie in both worlds; he says the statutes of the law are life to them that do them in both worlds, for if a man understands the secret of them, he shall live for ever, and shall never die.

The life which the law promised to Adam in his state of perfection, who was the only mere man that ever was capable of perfectly fulfilling it, was the continuance of the happy life he enjoyed; the life it promised to the Israelites, at the renewing of it on Mount Sinai, was a long and prosperous life in the land of Canaan; as for the promise of eternal life, that was made before the world began, in the covenant of grace, and is a peculiar promise and blessing of that covenant, is an entire gift of God's grace, and never was designed to be enjoyed through men's obedience to the law of works, but through the righteousness and death of Christ, who is the fulfilling end of the law: hence it appears, that as the righteousness of the law is a righteousness of works done by men, it cannot be the righteousness God imputes, for that is without works, and by which a man can be justified before God; and since the law requires internal and perfect obedience to it, it is certain that it cannot be yielded by fallen creatures; hence it follows, that there can be no life, and so no righteousness by it, the consequence of which, when observed by sinful men, horror, terror, and gloomy despair; the very reverse of which is the language of the righteousness of faith.

Ver. 6, 7. But the righteousness which is of faith , etc..] 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 30:12,13); 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�, ( <19A723> Psalm 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 abr amy yqmw[l twjyyd , �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 f189 ; �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 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, r�pya ya� , �because it is impossible�. Again f191 , �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 r�pya ya� , �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. (See Gill on � Romans 10:6�).

Matthew Henry Commentary

Greek Textus Receptus