John Calvin Commentary Romans 10:6

"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:)" — Romans 10:6 (ASV)

But the righteousness which is by faith, etc. This passage is one that may considerably disturb the reader, and for two reasons: it seems to be improperly applied by Paul, and the words are also given a different meaning. Regarding the words, we will later see what may be said; we will first notice the application.

It is a passage taken from Deuteronomy 30:12, where, as in the former passage, Moses speaks of the doctrine of the law, and Paul applies it to gospel promises. This difficulty may be resolved as follows: Moses shows that the way to life was made plain, for the will of God was not then hidden from the Jews, nor set far away from them, but placed before their eyes.

If he had spoken of the law only, his reasoning would have been frivolous, since, even with the law of God set before their eyes, it was no easier to do it than if it were far away. He then means not only the law, but generally the whole of God’s truth, which includes the gospel in it: for the word of the law by itself is never in our heart—no, not the least syllable of it—until it is implanted in us by the faith of the gospel.

And then, even after regeneration, the word of the law cannot properly be said to be in our heart, for it demands perfection, from which even the faithful are far distant; but the word of the gospel has a seat in the heart, though it does not fill the heart, for it offers pardon for imperfection and defect.

And Moses throughout that chapter, as also in chapter four, endeavors to commend to the people the remarkable kindness of God, because He had taken them under His own care and government; this commendation could not have belonged to the law only.

It is no objection that Moses there speaks of forming life according to the rule of the law, for the spirit of regeneration is connected with the gratuitous righteousness of faith. Nor is there any doubt that this verse depends on that main truth, the Lord shall circumcise thine heart, which he had recorded shortly before in the same chapter.

Therefore, those who say that Moses speaks only in that passage of good works may be easily disproved. I indeed allow that he speaks of works, but I deny that it is unreasonable for the keeping of the law to be traced from its own fountain, even from the righteousness of faith. The explanation of the words must now follow.

Say not in thine heart, Who shall ascend? etc. Moses mentions heaven and the sea as places remote and difficult for men to access. But Paul, as though some spiritual mystery were concealed under these words, applies them to the death and resurrection of Christ. If anyone thinks that this interpretation is too strained and too refined, let him understand that it was not the Apostle's object strictly to explain this passage, but to apply it to the explanation of his present subject.

He does not, therefore, repeat verbally what Moses has said, but makes alterations by which he more suitably accommodates the testimony of Moses to his own purpose. He spoke of inaccessible places; Paul refers to those which are indeed hidden from the sight of us all, and yet may be seen by our faith.

If then you take these things as spoken for illustration, or by way of application, you cannot say that Paul has violently or inaptly changed the words of Moses; but you will, on the contrary, allow that, without loss of meaning, he has, in a striking manner, alluded to the words heaven and the sea.

Let us now simply explain the words of Paul. Since the assurance of our salvation rests on two foundations—namely, understanding that life has been obtained for us and that death has been conquered for us—he teaches us that faith, through the word of the gospel, is sustained by both of these.

For Christ, by dying, destroyed death, and by rising again He obtained life in His own power.

The benefit of Christ’s death and resurrection is now communicated to us by the gospel; therefore, there is no reason for us to seek anything further.

So that it may thus appear that the righteousness of faith is abundantly sufficient for salvation, he teaches us that these two things, which alone are necessary for salvation, are included in it.

The import then of the words, Who shall ascend into heaven? is the same as if you were to say, 'Who knows whether the inheritance of eternal and celestial life remains for us?' And the words, Who shall descend into the deep? mean the same as if you were to say, 'Who knows whether the everlasting destruction of the soul follows the death of the body?'

He teaches us that doubt on these two points is removed by the righteousness of faith, for the one would draw down Christ from heaven, and the other would bring Him up again from death.

Christ’s ascension into heaven ought indeed to fully confirm our faith regarding eternal life. For anyone who doubts whether the inheritance of heaven is prepared for the faithful—in whose name and on whose account He has entered there—in a manner removes Christ Himself from the possession of heaven.

Likewise, since He underwent the horrors of hell to deliver us from them, doubting whether the faithful are still exposed to this misery is to render void and, as it were, deny His death.