Deuteronomy 30:11

"For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. It is not in heaven that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, and make us hear it, that we may do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, and make us hear it, that we may do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."

The apostle Paul utilized these words in the famed quotation of Romans 10:6-8, where it reads:

"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): or Who shall descend into the abyss (that is, to bring Christ up from the dead). But what saith it? The word is high thee, in thy mouth, and in thy heart: that is, the word of truth, which we preach" (Romans 10:6-8).

Most commentators declare that Paul was here quoting a passage from this chapter, but strict attention to it reveals that, despite his appeal to the O.T. in referring to this passage, he did not "quote it." Paul was writing Scripture in that passage, not quoting Scripture. As John Locke said, "It is an rule for interpreting Paul to tie up his use of any text he brings out of the O.T., to that which is taken to be the meaning there."[23] Nevertheless, the thrust of both passages is exactly the same. Whether in the O.T. or in the N.T., God's word and will for Adam's rebellious race is nothing so complicated and intricate that people need any special help to know what it is. "He who runs may read." It is not lack of information regarding God's will, but the lack of will to do it that plagues humanity now as it did in the days of Moses. As Dummelow expressed it, "All that is essential in revelation is plain; it is within the compass of human understanding and will?"[24]

Of these two chapters (Deuteronomy 29-30), Phillips noted that, "They are based on the suzerainty-treaty form, exhibiting: (1) the historical prologue (Deuteronomy 29:2-8); (2) statement of general principles (Deuteronomy 29:9); (3) blessings and curses (Deuteronomy 30:16-18); and (4) the call to witnesses (Deuteronomy 30:19).[25]

Paul's reference to the "righteousness which is of faith," is more accurately understood as "the righteousness that is of the Christian faith." As in so many passages throughout the N.T., "faith" in passages like this is objective, not subjective. (See our extensive discussions of this in Romans 3 in the N.T. series.) Note the following on the nature of the gospel:

It is something that is evident. It can be talked about. It never requires an effort on man's part to fetch it from some distant place and set it actually before his eyes. In this respect Jehovah has done all that is necessary; he has placed it on Israel's lips, and in its heart. See Jeremiah 31:33.[26]

The citation by Von Rad of the passage in Jeremiah 31:31ff indicates that he applied these words also to the New Covenant, which is correct. Von Rad also mentioned that, "We can recognize clearly the fundamental features of the ceremonial elements of the covenant formula."[27] These characteristics are hallmarks of the 15th century B.C., and NOT of either exilic or post-exilic times.