Psalms 106:31

Psa 106:31 And that was counted unto him for righteousness unto all generations for evermore.

Ver. 31. And that was counted unto him for righteousness] God not only condemned him not of rash zeal, but looked upon what he had done as a piece of singular service, and rewarded it accordingly.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa 106:31. And that was counted to him for righteousness — And although that action of his might seem rash, severe, and irregular, as being done by a private person, and a priest, and allowing the delinquents no space for repentance, it was nevertheless accepted and rewarded by God as an act of justice and piety, agreeable to his mind, and proceeding from a sincere zeal for his honour, and for the good of his people; and God gave a public testimony of his approbation of it, to be recorded to all generations, and the priesthood to be continued to Phinehas and his seed in all succeeding ages. Of all which see Numbers 25.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

31. (Psa 106:31) And it was reckoned to him for righteousness, to generation and generation, even to eternity. The form of expression is borrowed from Gen 15:6; but what is here meant is evidently not a justifying act by which Phinehas was saved, but a praiseworthy act for which he, a justified or righteous man already, received the divine commendation and a perpetual memorial of his faithfulness. Compare Deu 6:25; Deu 24:13. The particular reward promised (Num 25:13), that of a perpetual priesthood, is not here mentioned, but was familiar to the mind of every Hebrew reader.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

This act declared his lively faith, and for his faith’s sake was accepted.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

31. And that deed was imputed The prophet, in thus praising one individual, heaps reproach upon the whole body of the people. For we infer from this token of approbation with which the Holy Spirit condescended to stamp the excellent action of Phinehas, how very base their conduct must have been. Neither was this honor reserved for him alone, but his posterity were to enjoy it throughout their succeeding generations. In order, therefore, to cast the greater reproach upon the people, Phinehas alone is contrasted with them. Some may be disposed to inquire, how the zeal of a single individual, overstepping the boundaries of his calling, taking a sword and executing justice, could be approved of God? For it would seem, as if he had ventured upon this action without due consideration. I answer, that the saints have sometimes been under peculiar and extraordinary impulses, which ought not to be estimated by the ordinary standard of actions. When Moses slew the Egyptian, (Exodus 2:12) though not yet called by God to be the deliverer of Israel, and while he was not yet invested with the power of the sword, it is certain, that he was moved by the invisible and internal impulse of God to undertake that deed. Phinehas was moved by a similar impulse. No one indeed imagined that he was armed with the sword of God, yet he was conscious to himself of being moved by a heavenly influence in this matter. And hence it is to be observed, that the common mode and order of calling which God adopts, does not prevent him, whenever it seems proper, to stir up his elect by the secret influence of the Spirit to the performance of praiseworthy deeds.

But a more difficult question still remains, How that one action could be imputed to Phinehas for righteousness? Paul proves that men are justified by faith alone, because it is written,

“Abraham believed God, and it was counted unto him for righteousness,” Romans 4:3

In Genesis 15:6, Moses employs the same word. If the same thing may be said respecting works, the reasoning of Paul will be not only feeble, but frivolous. First of all, let us examine, whether or not Phinehas was justified on account of this deed alone. Verily the law, though it could justify, by no means promises salvation to any one work, but makes justification to consist in the perfect observance of all the commandments. It remains, therefore, that we affirm, that the work of Phinehas was imputed to him for righteousness, in the same way as God imputes the works of the faithful to them for righteousness, not in consequence of any intrinsic merit which they possess, but of his own free and unmerited grace. And as it thus appears, that the perfect observance of the law alone (which is done no where) constitutes righteousness, all men must prostrate themselves with confusion of face before God’s judgment-seat. Besides, were our works strictly examined, they would be found to be mingled with much imperfection. We have, therefore, no other source than to flee for refuge to the free unmerited mercy of God. And not only do we receive righteousness by grace through faith, but as the moon borrows her light from the sun, so does the same faith render our works righteous, because our corruptions being mortified, they are reckoned to us for righteousness. In short, faith alone, and not human merit, procures both for persons and for works the character of righteousness. I now return to Paul. And it is not from a single expression, that he argues that we are justified freely, and by faith only, but he assumes higher principles, to which I lately referred, that all men are destitute of righteousness, until God reconcile them to himself by the blood of Christ; and that faith is the means by which pardon and reconciliation are obtained, because justification by works is no where to be obtained. Hence he very properly concludes, that we are justified by faith alone. But righteousness by works is as it were subordinate (as they say) to the righteousness just mentioned, while works possess no value in themselves, excepting, and as far as, out of pure benevolence, God imputes them to us for righteousness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

31. The zeal of Phinehas was an act of faith. He was a true son of Abraham (Gen_15:6): and his reward was “the covenant of an everlasting priesthood” (Num_25:12-13).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And that was counted unto him for righteousness,.... Not for his justifying righteousness before God; for all the works of righteousness done by the best of men cannot justify them before him, much less a single action: but his executing judgment in the manner he did, or slaying the above two persons, was esteemed a righteous action by the Lord himself; who upon it caused the plague to cease, and likewise gave to Phinehas the covenant of an everlasting priesthood, and to his posterity; whereby the action had eternal honour put upon it, and was sufficiently secured from the calumny of men; who might condemn it as a rash action done by a private person, assuming the office of a public magistrate; and as being a cruel one, not giving the criminals time for repentance. But all this is set aside by the testimony of God himself, approving of it; and so it continues to be esteemed, as it is said it should,

unto all generations for evermore: whenever it is spoken of, it is spoken of with commendation, as a righteous action, as expressive of true zeal for the Lord of hosts. Moreover, the covenant made with him upon it, which confirmed the justness of it, that taking place in Zadok, a priest of his line, continued in it till the Messiah came, who is a Priest for ever: see Eze 44:15.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And that was counted unto him for righteousness - See Num 25:11-13. Compare the notes at Rom 4:3. The meaning here is, that this was regarded as a “proof” or “demonstration” that he was a righteous man - a man fearing God.

Unto all generations for evermore - Hebrew, “To generation and generation forever.” The record would be transmitted from one generation to another, without any intermission, and would be permanent. This is one of the illustrations of the statement so frequently made in the Scriptures (compare Exo 20:6; Deu 7:9; Rom 11:28) that the blessings of religion will descend to a distant posterity. Such instances are constantly occurring, and there is no legacy which a man can leave his family so valuable as the fact that he himself fears God and keeps his laws.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

And although that action of his might seem harsh, and rash, and irregular, as being done by a private person and a priest, and as allowing the delinquents no space for repentance, it was accepted and rewarded by God as an act of justice and piety agreeable to his mind, and proceeding from a sincere zeal for God’s honour, and for the good of God’s people; and God gave him a public testimony of his approbation to be recorded to all generations, and the priesthood to be continued to him and his in all succeeding generations, of all which see Num 25.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 31. And that was counted unto him for righteousness unto all generations for evermore. Down to the moment when this psalm was penned the house of Phinehas was honoured in Israel. His faith had performed a valorous deed, and his righteousness was testified of the Lord, and honoured by the continuance of his family in the priesthood. He was impelled by motives that what would otherwise have been a deed of blood was justified in the sight of God; nay, more, was made the evidence that Phinehas was righteous. No personal ambition, or private revenge, or selfish passion, or even fanatical bigotry, inspired the man of God, but zeal for God, indignation at open filthiness, and true patriotism urged him on.

Once again we have cause to note the mercy of God that even when his warrant was out, and actual execution was proceeding, he stayed his hand at the suit of one man: finding, as it were, an apology for his grace when justice seemed to demand immediate vengeance.

Psalms 106:32*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

31. Counted… for righteousness—Imputed as a righteous act. Compare Jas_2:24

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And that was counted unto him for righteousness. (comp. Num_25:11-13, and see also Eze_45:23, 24 RAPC 1Ma 2:26, 54) Unto all generations forevermore. The praise awarded to Phinehas, here and in Nu 25, is an everlasting testimony to him, though the "everlasting priesthood" of Num_25:13 has passed away.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And - It was accepted and rewarded of God as an act of justice and piety.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.