John Calvin Commentary Psalms 106:31

"And that was reckoned unto him for righteousness, Unto all generations for evermore." — Psalms 106:31 (ASV)

And that deed was imputed The prophet, by praising one individual in this way, heaps reproach on the whole body of the people. For we infer from this sign of approval with which the Holy Spirit condescended to mark the excellent action of Phinehas, how very base their conduct must have been.

This honor was not reserved for him alone, but his posterity were to enjoy it throughout their succeeding generations. Therefore, to cast greater reproach on the people, Phinehas alone is contrasted with them. Some may be inclined to ask how the zeal of a single individual, exceeding the boundaries of his calling, taking a sword and executing justice, could be approved by God?

For it would seem as if he had undertaken this action without due consideration. I answer that the saints have sometimes been under unique and extraordinary impulses, which should not be judged 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. Indeed, no one imagined that he was armed with the sword of God, yet he himself was conscious of being moved by a heavenly influence in this matter. And thus it should be observed that the common method and order of calling which God adopts does not prevent Him, whenever it seems proper, from stirring up His elect by the secret influence of the Spirit to perform praiseworthy deeds.

But a more difficult question still remains: how could that one action be imputed to Phinehas for righteousness? Paul proves that people 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, Paul's reasoning 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. Truly, the law, though it could justify, by no means promises salvation for any single work, but makes justification consist in the perfect observance of all the commandments.

Therefore, it remains that we affirm that the work of Phinehas was imputed to him for righteousness in the same way that God imputes the works of the faithful to them for righteousness—not because of any intrinsic merit they possess, but out of His own free and unmerited grace.

And since it thus appears that the perfect observance of the law alone (which is achieved nowhere) constitutes righteousness, all people must prostrate themselves with shame before God’s judgment seat. Besides, if our works were strictly examined, they would be found to be mingled with much imperfection. Therefore, we have no other recourse than to flee for refuge to the free, unmerited mercy of God.

And not only do we receive righteousness by grace through faith, but just as the moon borrows its light from the sun, so this same faith renders our works righteous; because, our corruptions being mortified, they are reckoned to us for righteousness. In short, faith alone, and not human merit, procures the character of righteousness for both persons and works.

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 recently referred: that all people are destitute of righteousness until God reconciles 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 nowhere 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, except insofar as, out of pure benevolence, God imputes them to us for righteousness.