Psalm 106:30-31 states:
“Then Phinehas stood up and intervened, and the plague was stayed. And that was counted to him as righteousness from generation to generation forever.”

Some critics of Sola Fide (the doctrine that faith alone justifies) have cited Psalm 106:30-31 to challenge the Reformation principle as taught in passages like Romans 4:5 and Genesis 15:6. The argument hinges on the phrase “counted to him as righteousness,” which appears in both Psalm 106 and Genesis 15:6. On the surface, this similarity may seem to support the notion that works—like Phinehas’ zeal—can be counted as righteousness before God. However, a closer examination reveals significant differences between these passages, particularly regarding their theological context and purpose.

Phinehas and the Covenant of Priesthood

In Psalm 106, the psalmist recounts the history of Israel, highlighting moments of rebellion and the righteous acts that preserved the nation. One such moment was when Phinehas, the grandson of Aaron, intervened to stop the plague that had broken out due to Israel’s idolatry and immorality. Phinehas acted decisively by executing an Israelite man and a Midianite woman who were flagrantly violating God’s covenant (Numbers 25:1-13). His zeal for God’s holiness turned away God’s wrath from Israel, and in response, God made a covenant of perpetual priesthood with Phinehas and his descendants.

The psalmist reflects on this covenant by stating that Phinehas’ action was “counted to him as righteousness” (Ps. 106:31), but this phrase should be understood within its specific historical and covenantal context. Phinehas’ act of zeal was counted as righteousness in that it was a righteous deed that merited a reward—a perpetual priesthood for his family line (Numbers 25:10-13). The “righteousness” here refers to his obedient action being recognized and rewarded by God. This is different from the theological concept of justification in passages like Genesis 15:6 and Romans 4:5.

Abraham’s Faith and the Doctrine of Justification

In Genesis 15:6, the phrase “Abraham believed the Lord, and he counted it to him as righteousness” is used to describe Abraham’s faith in God’s promise. This faith is the basis for his justification before God. The Apostle Paul picks up this language in Romans 4 to argue that justification comes by faith alone, not by works. Paul emphasizes that righteousness is a status given to the believer through faith in Christ, not something earned by works (Romans 4:4-5). The righteousness that Abraham received was not based on any action he performed but was imputed to him solely on the basis of his belief in God’s promise. This righteousness is the perfect righteousness of Christ, credited to believers who trust in Him.

Distinguishing Between Righteous Acts and Justification

The key difference between Psalm 106:31 and Genesis 15:6 is the nature of the righteousness being discussed. In Psalm 106, Phinehas’ righteous deed is rewarded with the covenant of priesthood, a temporal blessing tied to his specific action within the context of Israel’s history. This is righteousness in the sense of a righteous deed acknowledged by God. In contrast, in Genesis 15:6 and Romans 4:5, righteousness refers to a person’s standing before God that secures eternal life. The righteousness of Genesis 15:6 is not about meritorious works but about the imputed righteousness of Christ that comes through faith alone.

As R.C. Sproul notes in The Reformation Study Bible:
“Ps. 106 concerns the righteous reward that Phinehas received, namely, a perpetual priesthood (Num. 25:10–13). Phinehas, no less than anyone else, received a right standing before God only through faith. He was not declared righteous before the Lord on the basis of his obedience. But like us, His justifying faith produced the fruit of obedience. We are justified by faith alone, but not by a faith that is alone. Good works follow faith, but they in no way secure for us our righteous standing before the Lord.” (Sproul, 2015, p. 958).

Faith and Works in Harmony

Phinehas, like Abraham, received justification through faith alone. He was not declared righteous before God because of his obedience, but his justifying faith resulted in righteous actions. This is consistent with the biblical teaching that good works follow true faith. As James 2:14-26 teaches, faith without works is dead. Justifying faith produces the fruit of obedience, but these works do not contribute to our righteous standing before God. We are justified by faith alone, but not by a faith that is alone. Phinehas’ act of zeal was an expression of his faith, just as the good works of believers are the fruit of their faith in Christ.

Conclusion

Psalm 106:30-31 does not undermine the doctrine of Sola Fide. Rather, it highlights the importance of righteous deeds as the fruit of faith, while affirming that our righteous standing before God is based solely on faith in Christ. Phinehas, like all who are justified, was counted righteous through faith, and his faith bore the fruit of zeal for God’s covenant. The reward he received was specific to his action in redemptive history, whereas the righteousness spoken of in Genesis 15:6 and Romans 4:5 is the imputed righteousness of Christ, granted to all who believe.