-In debates on Sola Fide, Roman Catholic apologists (and others) sometimes appeal to the text of Psalm 106:30-31 as evidence of works being necessary for justification before God. Consider this excerpt as an example of how this argument is made:
The background of this event is recorded in Numbers 25. In it, some of the Israelites were committing fornication with the women of Moab. Consequently, God was provoked to anger and He cast a plague over Israel. Then, Phinehas took a spear and drove it through a couple in the act of fornication. He obtained mercy from God, terminated the plague, and was regarded as being a righteous man due to his desire for righteousness. His deed would be blessed and remembered in every future generation. The reality of his faith was demonstrated before other men. This is a testimonial of faithfulness, not justification before God. Notice how other Bible translations render this verse:
"This was counted for him as a righteous deed for all generations to come." (Psalm 106:31, New American Bible Revised Edition)
"for this he is the example of uprightness, from age to age for ever." (Psalm 106:31, New Jerusalem Bible)
Following is an excerpt from the Jamieson-Fausset-Brown Bible Commentary on Psalm 106:31:
"31. counted … righteousness—"a just and rewardable action." for—or, "unto," to the procuring of righteousness, as in Ro 4:2; 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 (Nu 25:13; 1 Ch 6:4, etc.)."
D.A. Carson writes in regard to Psalm 106:30-31 in his essay titled the Vindication of Justification:
"...although it is true that one important Old Testament text with the same grammatical construction (in the LXX) establishes a similar sort of equivalence (Ps 106:28), the equivalence in that case is not between faith and righteousness, but between a righteous deed and righteousness (the righteous deed in question is the zealous execution of public sinners by Phinehas, Num 25:7- 13). In other words, in this instance “God’s ‘reckoning’ Phinehas as righteous (see Num 25) is a declarative act, not an equivalent compensation or reward for merit (cf. also Gen 31:15; Ps 32:2).”
The similarity in sentence structure ("it was reckoned unto him as righteousness") is beside the point because the context of Psalm 106:30-31 is not about how one gets right with God. The passage in Genesis 15 is not the moment of Abraham's justification, but rather is the Lord's promise of salvation to him and posterity through faith. The text of Genesis 15:6 is foretelling the foundational message of salvation as prescribed by the gospel. That is why the Apostle Paul refers to this text from Genesis in his arguments about justification in Romans and Galatians.
God certainly rewards Christians for their faithfulness to Him. He blessed those who love Him and serve Him. But we are not justified by works of righteousness (Titus 3:5). We are saved because God is merciful. He saved us in spite of our unrighteousness (Deuteronomy 9:3-6; Ephesians 2:4-9). The gospel requires that one must believe in order to receive justification (John 20:31; Acts 16:29-32; Romans 3:28; Galatians 3:4-9; 2 Timothy 3:15; Revelation 21:6; 22:17). This righteous act of Phineas has nothing to do with him meriting justification in part by good works. God simply deemed this man's conduct to be righteous, and assured that the priesthood would not depart from his line.
Excellent examination. RCC apologists keep grasping at straws to support their false works-based salvation.ReplyDelete
Glenn is right. They'll dig out anything they can to deny Sola Fide.