Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)

or, 'Who shall go down to the abyss,' that is, Christ out of the dead to bring up.

"nor 'Who shall go down into the abyss?'" - that is, to bring Christ up again from the grave.

Or, Who will go down into the deep? (that is, to make Christ come again from the dead:)

"Or who shall descend into the abyss?" (that is, to call back Christ from the dead).

'or "Who will go down into the depths below?"' (which means to bring Christ up from the dead).

Aut, Quis descendet in abyssum? hoc est Christum ex mortuis reducere:

Or who shall descend into the deep? - These words are also a part of the address of Moses, Deuteronomy 30:13. But it is not literally quoted. The Hebrew is, "Neither is it beyond the sea, that thou shouldst say, Who shall go over the sea for us, etc." The words of the quotation are changed, but not the sense; and it is to be remembered that Paul is not professing to quote the words of Moses, but to "express the language of faith;" and this he does mainly by words which Moses had used, which also expressed his meaning. The words as used by Moses refer to what is remote, and therefore difficult to be obtained. To cross the sea in the early times of navigation involved the highest difficulty, danger, and toil. The sea which was in view was doubtless the Mediterranean, but the crossing of that was an enterprise of the greatest difficulty, and the regions beyond that were regarded as being at a vast distance.
Hence, it is spoken of as being the widest object with which they were acquainted, and the fairest illustration of infinity, Job 11:9. In the same sense Paul uses the word "deep," ἄβυσσον abusson - "the abyss." This word is applied to anything the depth or bottom of which is not known. It is applied to the ocean (in the Septuagint), Job 41:31, "He maketh the deep to boil as a pot." Isaiah 44:27, "that saith to the deep, Be dry, etc." Genesis 7:11; Genesis 8:2; to a broad place Job 36:16; and to the abyss before the world was formed, Genesis 1:2. In the New Testament it is not applied to the ocean, unless in the passage Luke 8:31 (see the note on that place), but to the abode of departed spirits; and particularly to the dark, deep, and bottomless pit, where the wicked are to dwell forever. Revelation 9:1-2, "and to him was given the key of the bottomless pit. And he opened the bottomless pit;" Greek, "The pit of the abyss."
Revelation 11:7; Revelation 17:8; Revelation 20:1, Revelation 20:3. In these places the word means the deep, awful regions of the nether world. The word stands opposed to heaven; as deep as that is high; as dark as that is light; while the one is as vast as the other. In the place before us it is opposed to heaven; and to descend there to bring up one, is supposed to be as impossible as to ascend to heaven to bring one down. Paul does not affirm that Christ descended to those regions; but he says that there is no such difficulty in religion as if one were required to descend into those profound regions to call back a departed spirit. That work was in fact done, when Jesus was recalled from the dead, and now the work of salvation is easy. The word "abyss" here, therefore, corresponds to Hades, or the dark regions of departed spirits.
That is, to bring up Christ - Justification by faith had no such difficult and impossible work to perform as would be an attempt for man to raise the dead. That would be impossible; but the work of religion is easy. "Christ, the ground of hope, is not by our efforts to be brought down from heaven to save us, for that is done; nor by our efforts to be raised from the dead, for that is done; and what remains for us, that is to believe, is easy, and is near us." This is the meaning of the whole passage.

Or, Who shall descend, &c.--another case of impossibility, suggested by Proverbs 30:4, and perhaps also Amos 9:2 --probably proverbial expressions of impossibility (compare Psalm 139:7-10; Proverbs 24:7, &c.).