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106. Psalm 106

¹ Praise the LORD. Hebrew Hallelu Yah; also in verse 48

Give thanks to the LORD, for he is good;
his love endures forever.

    ² Who can proclaim the mighty acts of the LORD
   or fully declare his praise?
³ Blessed are those who act justly,
   who always do what is right.

    ⁴ Remember me, LORD, when you show favor to your people,
   come to my aid when you save them,
⁵ that I may enjoy the prosperity of your chosen ones,
   that I may share in the joy of your nation
   and join your inheritance in giving praise.

    ⁶ We have sinned, even as our ancestors did;
   we have done wrong and acted wickedly.
⁷ When our ancestors were in Egypt,
   they gave no thought to your miracles;
they did not remember your many kindnesses,
   and they rebelled by the sea, the Red Sea. Or the Sea of Reeds; also in verses 9 and 22
⁸ Yet he saved them for his name’s sake,
   to make his mighty power known.
⁹ He rebuked the Red Sea, and it dried up;
   he led them through the depths as through a desert.
¹⁰ He saved them from the hand of the foe;
   from the hand of the enemy he redeemed them.
¹¹ The waters covered their adversaries;
   not one of them survived.
¹² Then they believed his promises
   and sang his praise.

    ¹³ But they soon forgot what he had done
   and did not wait for his plan to unfold.
¹⁴ In the desert they gave in to their craving;
   in the wilderness they put God to the test.
¹⁵ So he gave them what they asked for,
   but sent a wasting disease among them.

    ¹⁶ In the camp they grew envious of Moses
   and of Aaron, who was consecrated to the LORD.
¹⁷ The earth opened up and swallowed Dathan;
   it buried the company of Abiram.
¹⁸ Fire blazed among their followers;
   a flame consumed the wicked.
¹⁹ At Horeb they made a calf
   and worshiped an idol cast from metal.
²⁰ They exchanged their glorious God
   for an image of a bull, which eats grass.
²¹ They forgot the God who saved them,
   who had done great things in Egypt,
²² miracles in the land of Ham
   and awesome deeds by the Red Sea.
²³ So he said he would destroy them—
   had not Moses, his chosen one,
stood in the breach before him
   to keep his wrath from destroying them.

    ²⁴ Then they despised the pleasant land;
   they did not believe his promise.
²⁵ They grumbled in their tents
   and did not obey the LORD.
²⁶ So he swore to them with uplifted hand
   that he would make them fall in the wilderness,
²⁷ make their descendants fall among the nations
   and scatter them throughout the lands.

    ²⁸ They yoked themselves to the Baal of Peor
   and ate sacrifices offered to lifeless gods;
²⁹ they aroused the LORD’s anger by their wicked deeds,
   and a plague broke out among them.
³⁰ But Phinehas stood up and intervened,
   and the plague was checked.
³¹ This was credited to him as righteousness
   for endless generations to come.
³² By the waters of Meribah they angered the LORD,
   and trouble came to Moses because of them;
³³ for they rebelled against the Spirit of God,
   and rash words came from Moses’ lips. Or against his spirit, / and rash words came from his lips

    ³⁴ They did not destroy the peoples
   as the LORD had commanded them,
³⁵ but they mingled with the nations
   and adopted their customs.
³⁶ They worshiped their idols,
   which became a snare to them.
³⁷ They sacrificed their sons
   and their daughters to false gods.
³⁸ They shed innocent blood,
   the blood of their sons and daughters,
whom they sacrificed to the idols of Canaan,
   and the land was desecrated by their blood.
³⁹ They defiled themselves by what they did;
   by their deeds they prostituted themselves.

    ⁴⁰ Therefore the LORD was angry with his people
   and abhorred his inheritance.
⁴¹ He gave them into the hands of the nations,
   and their foes ruled over them.
⁴² Their enemies oppressed them
   and subjected them to their power.
⁴³ Many times he delivered them,
   but they were bent on rebellion
   and they wasted away in their sin.
⁴⁴ Yet he took note of their distress
   when he heard their cry;
⁴⁵ for their sake he remembered his covenant
   and out of his great love he relented.
⁴⁶ He caused all who held them captive
   to show them mercy.

    ⁴⁷ Save us, LORD our God,
   and gather us from the nations,
that we may give thanks to your holy name
   and glory in your praise.

⁴⁸ Praise be to the LORD, the God of Israel,
from everlasting to everlasting.

Let all the people say, “Amen!”

Praise the LORD.

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 ²⁶¹²⁶¹ “Lequel outre les limites de sa vocation.” — Fr. 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? ²⁶²²⁶² And it was counted to him for righteousness. Dr Hammond properly observes, that this expression signifies something more than justifying, as being the opposite of condemning; for thus it would denote no more than acquitting Phinehas, who had certainly committed no offense; on the contrary, by this act an offended God was satisfied. He gives to צדקה, therefore, the sense of reward, in which he is supported by the Chaldee, which has לזכו, for merit. Mendlessohn also, in his Beor to Genesis 15:6, where this phrase occurs, assigns to צדקה the meaning of merit or reward. The reward in this case, we learn from the history, consisted in placing the priesthood in his family for ever and ever, as stated in the next portion of the verse. — See Numbers 25:13.” — Phillips. 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.