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? [1] 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.

Footnotes

1 - 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 tsdqh, therefore, the sense of reward, in which he is supported by the Chaldee, which has lzkv, for merit. Mendlessohn also, in his Beor to Genesis 15:6, where this phrase occurs, assigns to tsdqh 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.

And that was counted unto him for righteousness - See Numbers 25:11-13. Compare the notes at Romans 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 Exodus 20:6; Deuteronomy 7:9; Romans 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.

And that was (s) counted unto him for righteousness unto all generations for evermore.
(s) This act declared his living faith, and for his faith's sake was accepted.

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 Ezekiel 44:15.

counted . . . righteousness--"a just and rewardable action."
for--or, "unto," to the procuring of righteousness, as in Romans 4:2; Romans 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (Numbers 25:13; 1-Chronicles 6:4, &c.).

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