TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 106:13–33. His three-level outline is real structure in the source text, so it is rendered as structure.
This is an abridgment of the history of Israel's provocations in the wilderness, and of the wrath of God against them for those provocations: and this abridgment is abridged by the apostle, with application to us Christians (Co1 10:5, etc.); for these things were written for our admonition, that we sin not like them, lest we suffer like them.
I.The cause of their sin was disregard to the works and word of God, Psa 106:13.
1.They minded not what he had done for them: They soon forgot his works, and lost the impressions they had made upon them. Those that do not improve God's mercies to them, nor endeavour in some measure to render according to the benefit done unto them, do indeed forget them. This people soon forgot them (God took notice of this, Exo 32:8, They have turned aside quickly): They made haste, they forgot his works (so it is in the margin), which some make to be two separate instances of their sin. They made haste; their expectations anticipated God's promises; they expected to be in Canaan shortly, and because they were not they questioned whether they should ever be there and quarrelled with all the difficulties they met with in their way; whereas he that believeth does not make haste, Isa 28:16. And, withal, they forgot his works, which were the undeniable evidences of his wisdom, power, and goodness, and denied the conclusion as confidently as if they had never seen the premises proved. This is mentioned again (Psa 106:21, Psa 106:22): They forgot God their Saviour; that is, they forgot that he had been their Saviour. Those that forget the works of God forget God himself, who makes himself known by his works. They forgot what was done but a few days before, which we may suppose they could not but talk of, even then, when, because they did not make a good use of it, they are said to forget it: it was what God did for them in Egypt, in the land of Ham, and by the Red Sea, things which we at this distance cannot, or should not, be unmindful of. They are called great things (for, though the great God does nothing mean, yet he does some things that are in a special manner great), wondrous works, out of the common road of Providence, therefore observable, therefore memorable, and terrible things, awful to them, and dreadful to their enemies, and yet soon forgotten. Even miracles that were seen passed away with them as tales that are told.
2.They minded not what God had said to them nor would they depend upon it: They waited not for his counsel, did not attend his word, though they had Moses to be his mouth to them; they took up resolves about which they did not consult him and made demands without calling upon him. They would be in Canaan directly, and had not patience to tarry God's time. The delay was intolerable, and therefore the difficulties were looked upon as insuperable. This is explained (Psa 106:24): They believed not his word, his promise that he would make them masters of Canaan; and (Psa 106:25), They hearkened not to the voice of the Lord, who gave them counsel which they would not wait for, not only by Moses and Aaron, but by Caleb and Joshua, Num 14:6, Num 14:7, etc. Those that will not wait for God's counsel shall justly be given up to their own hearts' lusts, to walk in their own counsels.
II.Many of their sins are here mentioned, together with the tokens of God's displeasure which they fell under for those sins.
1.They would have flesh, and yet would not believe that God could give it to them (Psa 106:14): They lusted a lust (so the word is) in the wilderness; there, where they had bread enough and to spare, yet nothing would serve them but they must have flesh to eat. They were now purely at God's finding, being supported entirely by miracles, so that this was a reflection upon the wisdom and goodness of their Creator. They were also, in all probability, within a step of Canaan, yet had not patience to stay for dainties till they came thither. They had flocks and herds of their own, but they will not kill them; God must give them flesh as he gave them bread, or they will never give him credit, or their good word. They did not only wish for flesh, but they lusted exceedingly after it. A desire, even of lawful things, when it is inordinate and violent, becomes sinful; and therefore this is called lusting after evil things (Co1 10:6), though the quails, as God's gift, were good things, and were so spoken of, Psa 105:40. Yet this was not all: They tempted God in the desert, where they had had such experience of his goodness and power, and questioned whether he could and would gratify them herein. See Psa 78:19, Psa 78:20. Now how did God show his displeasure against them for this. We are told how (Psa 106:15): He gave them their request, but gave it them in anger, and with a curse, for he sent leanness into their soul; he filled them with uneasiness of mind, and terror of conscience, and a self-reproach, occasioned by their bodies being sick with the surfeit, such as sometimes drunkards experience after a great debauch. Or this is put for that great plague with which the Lord smote them, while the flesh was yet between their teeth, as we read, Num 11:33. It was the consumption of the life. Note,
(1.)What is asked in passion is often given in wrath.
(2.)Many that fare deliciously every day, and whose bodies are healthful and fat, have, at the same time, leanness in their souls, no love to God, no thankfulness, no appetite to the bread of life, and then the soul must needs be lean. Those wretchedly forget themselves that feast their bodies and starve their souls. Then God gives the good things of this life in love, when with them he gives grace to glorify him in the use of them; for then the soul delights itself in fatness, Isa 55:2.
2.They quarrelled with the government which God had set over them both in church and state (Psa 106:16): They envied Moses his authority in the camp, as generalissimo of the armies of Israel and chief justice in all their courts; they envied Aaron his power, as saint of the Lord, consecrated to the office of high priest, and Korah would needs put in for the pontificate, while Dathan and Abiram, as princes of the tribe of Reuben, Jacob's eldest son, would claim to be chief magistrates, by the so-much-admired right of primogeniture. Note, Those are preparing ruin for themselves who envy those whom God has put honour upon and usurp the dignities they were never designed for. And justly will contempt be poured upon those who put contempt upon any of the saints of the Lord. How did God show his displeasure for this? We are told how, and it is enough to make us tremble (Psa 106:17, Psa 106:18); we have the story, Num 16:32, Num 16:35.
(1.)Those that flew in the face of the civil authority were punished by the earth, which opened and swallowed them up, as not fit to go upon God's ground, because they would not submit to God's government.
(2.)Those that would usurp the ecclesiastical authority in things pertaining to God suffered the vengeance of heaven, for fire came out from the Lord and consumed them, and the pretending sacrificers were themselves sacrificed to divine justice. The flame burnt up the wicked; for though they vied with Aaron, the saint of the Lord, for holiness (Num 16:3, Num 16:5), yet God adjudged them wicked, and as such cut them off, as in due time he will destroy the man of sin, that wicked one, notwithstanding his proud pretensions to holiness.
3.They made and worshipped the golden calf, and this in Horeb, where the law was given, and where God had expressly said, Thou shalt neither make any graven image nor bow down to it; they did both: They made a calf and worshipped it, Psa 106:19.
(1.)Herein they bade defiance to, and put an affront upon, the two great lights which God has made to rule the moral world: - [1.] That of human reason; for they changed their glory, their God, at least the manifestation of him, which always had been in a cloud (either a dark cloud or a bright one), without any manner of visible similitude, into the similitude of Apis, one of the Egyptian idols, an ox that eateth grass, than which nothing could be more grossly and scandalously absurd, Psa 106:20. Idolaters are perfectly besotted, and put the greatest disparagement possible both upon God, in representing him by the image of a beast, and upon themselves, in worshipping it when they have so done. That which is here said to be the changing of their glory is explained by St. Paul (Rom 1:23) to be the changing of the glory of the incorruptible God. [2.] That of divine revelation, which was afforded to them, not only in the words God spoke to them, but in the works he wrought for them, wondrous works, which declared aloud that the Lord Jehovah is the only true and living God and is alone to be worshipped, Psa 106:21, Psa 106:22.
(2.)For this God showed his displeasure by declaring the decree that he would cut them off from being a people, as they had, as far as lay in their power, in effect cut him off from being a God; he spoke of destroying them (Psa 106:23), and certainly he would have done it if Moses, his chosen, had not stood before him in the breach (Psa 106:23), if he had not seasonably interposed to deal with God as an advocate about the breach or ruin God was about to devote them to and wonderfully prevailed to turn away his wrath. See here the mercy of God, and how easily his anger is turned away, even from a provoking people. See the power of prayer, and the interest which God's chosen have in heaven. See a type of Christ, God's chosen, his elect, in whom his soul delights, who stood before him in the breach to turn away his wrath from a provoking world, and ever lives, for this end, making intercession.
4.They gave credit to the report of the evil spies concerning the land of Canaan, in contradiction to the promise of God (Psa 106:24): They despised the pleasant land. Canaan was a pleasant land, Deu 8:7. They undervalued it when they thought it not worth venturing for, no, not under the guidance of God himself, and therefore were for making a captain and returning to Egypt again. They believed not God's word concerning it, but murmured in their tents, basely charging God with a design upon them in bringing them thither that they might become a prey to the Canaanites, Num 14:2, Num 14:3. And, when they were reminded of God's power and promise, they were so far from hearkening to that voice of the Lord that they attempted to stone those who spoke to them, Num 14:10. The heavenly Canaan is a pleasant land. A promise is left us of entering into it; but there are many that despise it, that neglect and refuse the offer of it, that prefer the wealth and pleasure of this world before it, and grudge the pains and hazards of this life to obtain that. This also was so displeasing to God that he lifted up his hand against them, in a way of threatening, to destroy them in the wilderness; nay, in a way of swearing, for he swore in his wrath that they should not enter into his rest (Psa 95:11; Num 14:28); nay, and he threatened that their children also should be overthrown and scattered (Psa 106:26, Psa 106:27), and the whole nation dispersed and disinherited; but Moses prevailed for mercy for their seed, that they might enter Canaan. Note, Those who despise God's favours, and particularly the pleasant land, forfeit his favours, and will be shut out for ever from the pleasant land.
5.They were guilty of a great sin in the matter of Peor; and this was the sin of the new generation, when they were within a step of Canaan (Psa 106:28): They joined themselves to Baal-peor, and so were entangled both in idolatry and in adultery, in corporeal and in spiritual whoredom, Num 25:1-3. Those that did often partake of the altar of the living God now ate the sacrifices of the dead, of the idols of Moab (that were dead images, or dead men canonized or deified), or sacrifices to the infernal deities on the behalf of their dead friends. Thus they provoked God to anger with their inventions (Psa 106:29), in contempt of him and his institutions, his commands, and his threatenings. The iniquity of Peor was so great that, long after, it is said, They were not cleansed from it, Jos 22:17. God testified his displeasure at this,
(1.)By sending a plague among them, which in a little time swept away 24,000 of those impudent sinners.
(2.)By stirring up Phinehas to use his power as a magistrate for the suppressing of the sin and checking the contagion of it. He stood up in his zeal for the Lord of hosts, and executed judgment upon Zimri and Cozbi, sinners of the first rank, genteel sinners; he put the law in execution upon them, and this was a service so pleasing to God that upon it the plague was stayed, Psa 106:30. By this, and some other similar acts of public justice on that occasion (Num 25:4, Num 25:5), the guilt ceased to be national, and the general controversy was let fall. When the proper officers did their duty God left it to them, and did not any longer keep the work in his own hands by the plague. Note, National justice prevents national judgments. But, Phinehas herein signalizing himself, a special mark of honour was put upon him, for what he did was counted to him for righteousness to all generations (Psa 106:31), and, in recompence of it, the priesthood was entailed on his family. He shall make an atonement by offering up the sacrifices, who had so bravely made an atonement (so some read it, Psa 106:30) by offering up the sinners. Note, It is the honour of saints to be zealous against sin.
6.They continued their murmurings to the very last of their wanderings; for in the fortieth year they angered God at the waters of strife (Psa 106:32), which refers to that story, Num 20:3-5. And that which aggravated it now was that it went ill with Moses for their sakes; for, though he was the meekest of all the men in the earth, yet their clamours at that time were so peevish and provoking that they put him into a passion, and, having now grown very old and off his guard, he spoke unadvisedly with his lips (Psa 106:33), and not as became him on that occasion; for he said in a heat, Hear now, you rebels, must we fetch water out of this rock for you? This was Moses's infirmity, and is written for our admonition, that we may learn, when we are in the midst of provocation, to keep our mouth as with a bridle (Psa 39:1-3), and to take heed to our spirits, that they admit not resentments too much; for, when the spirit is provoked, it is much ado, even for those that have a great deal of wisdom and grace, not to speak unadvisedly. But it is charged upon the people as their sin: They provoked his spirit with that with which they angered God himself. Note, We must answer not only for our own passions, but for the provocation which by them we give to the passions of others, especially of those who, if not greatly provoked, would be meek and quiet. God shows his displeasure against this sin of theirs by shutting Moses and Aaron out of Canaan for their misconduct upon this occasion, by which,
(1.)God discovered his resentment of all such intemperate heats, even in the dearest of his servants. If he deals thus severely with Moses for one unadvised word, what does their sin deserve who have spoken so many presumptuous wicked words? If this was done in the green tree, what shall be done in the dry?
(2.)God deprived them of the blessing of Moses's guidance and government at a time when they most needed it, so that his death was more a punishment to them than to himself. It is just with God to remove those relations from us that are blessings to us, when we are peevish and provoking to them and grieve their spirits.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
"And that was counted unto him for righteousness among all posterities for evermore" [Psalm 106:31]. God counted this unto His Priest for righteousness, not only as long as posterity shall exist, but "for evermore;" for He who knows the heart, knows how to weigh with how much love for the people that deed was done.
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Summary
Psalms 106:31 serves as a pivotal moment within a psalm primarily recounting Israel's persistent rebellion, highlighting Phinehas's decisive and zealous intervention during the apostasy at Baal-peor. This verse declares that his singular act of covenant fidelity was divinely credited as righteousness, ensuring a lasting commendation and perpetual blessing for his lineage. It stands as a profound testament to God's recognition of zealous obedience amidst widespread unfaithfulness, demonstrating how a single act of devotion can avert divine judgment and establish an enduring legacy.
Context
Literary Context
Psalm 106 is a confessional and historical psalm, forming part of the fourth book of the Psalter. It functions as a national lament and a comprehensive recounting of Israel's rebellious history, from their miraculous deliverance from Egypt through the wilderness wanderings, the conquest, the period of the judges, and leading up to the Babylonian exile. The psalm systematically details the nation's repeated cycles of sin, God's righteous judgment, and His enduring faithfulness in delivering them despite their persistent unfaithfulness. Verses 28-30 describe the grievous sin at Baal-peor, where Israel "yoked themselves to Baal of Peor" and "ate sacrifices offered to the dead" (Psalms 106:28), provoking God's fierce wrath and resulting in a devastating plague. Verse 31 directly follows this narrative of national apostasy and divine judgment, highlighting Phinehas's singular act of zealous intervention as the turning point that halted the plague. This verse powerfully contrasts Phinehas's exceptional devotion with the general unfaithfulness of the people, presenting him as a beacon of covenant loyalty amidst widespread rebellion.
Historical & Cultural Context
The incident referenced in Psalms 106:31 is detailed extensively in Numbers 25. While Israel was encamped in the plains of Moab, on the cusp of entering the Promised Land, they succumbed to the temptation of sexual immorality and idolatry with Moabite and Midianite women, participating in pagan worship, specifically the cult of Baal-peor. This blatant violation of God's covenant and His command against idolatry provoked a severe plague that claimed 24,000 lives (Numbers 25:9). Phinehas, the grandson of Aaron and Eleazar, demonstrated profound zeal for God's honor and the purity of the covenant community by executing an Israelite man and a Midianite woman who defiantly brought their sexual immorality into the camp before the eyes of all Israel (Numbers 25:6-8). This act of covenant enforcement, driven by a fierce commitment to God's holiness, immediately stopped the plague. In response, God made a "covenant of peace" with Phinehas, promising his descendants a perpetual priesthood, underscoring the divine approval of his action (Numbers 25:12-13).
Key Themes
This verse powerfully contributes to several overarching themes within the psalm and the broader biblical narrative. Firstly, it underscores the theme of Divine Judgment and Mercy, illustrating God's righteous wrath against sin but also His willingness to respond with mercy when confronted with genuine zeal for His honor and the purity of His people. Secondly, it highlights the theme of Zeal for God's Holiness, showcasing Phinehas's intense passion for God's righteous standards and his unwavering opposition to sin that defiled the covenant community. His zeal was not for personal gain but for the glory of God and the preservation of Israel's purity. Thirdly, the phrase "counted unto him for righteousness" introduces the profound theological concept of Imputed Righteousness, where God formally credits an act or disposition as righteous. This concept is foundational in scripture, notably seen in Genesis 15:6, where Abraham's faith was "counted" for righteousness. While Phinehas's act was one of zealous obedience, it illustrates how God acknowledges and rewards actions taken in true devotion to Him. Finally, the phrase "unto all generations for evermore" emphasizes the theme of Lasting Legacy and Divine Approval, signifying the enduring nature of God's commendation and the perpetual blessing upon Phinehas's lineage, particularly the promise of a lasting priesthood.
Exposition and Analysis
Key Word Analysis
The Hebrew verb חָשַׁב (châshab, H2803) means "to reckon," "to account," "to impute," or "to consider." It is an accounting or legal term, signifying a formal crediting or declaration of status. This specific phrasing is highly significant because it is the same verb used in Genesis 15:6 to describe Abraham's faith being "reckoned" as righteousness. While Phinehas's act was a specific deed of zealous obedience, the language links it to a divine declaration of right standing, underscoring God's objective recognition and approval.
The Hebrew noun צְדָקָה (tsᵉdâqâh, H6666) refers to "justice," "righteousness," or "right standing." It denotes not merely a moral quality in an abstract sense but often a legal or relational status of being in right relationship with God or acting in accordance with His standards. In this context, it signifies that Phinehas's act was aligned with God's justice and holiness, and thus God formally recognized it as an act of righteousness that upheld His covenant.
This phrase, combining the Hebrew terms עַד (ʻad, H5704) meaning "unto/until," דּוֹר (dôwr, H1755) meaning "generation," and עוֹלָם (ʻôwlâm, H5769) meaning "eternity" or "time out of mind," emphasizes the perpetuity and enduring nature of God's approval and the lasting legacy of Phinehas's act. It highlights that God's commendation was not fleeting but established a permanent record and blessing, particularly evident in the promise of a perpetual priesthood for Phinehas's descendants (as recorded in Numbers 25:13).
Verse Breakdown
"And that was counted unto him for righteousness"
This clause refers directly to Phinehas's zealous act of executing the Israelite man and Midianite woman who had brazenly defied God's covenant (as described in Numbers 25:7-8). The phrase "counted unto him" signifies God's divine declaration and imputation of righteousness. It means God formally acknowledged and credited Phinehas's action as righteous, not necessarily in the sense of personal salvation (which is by grace through faith), but as an act that upheld God's honor and covenant, thus earning divine approval and halting the devastating plague.
"unto all generations for evermore"
This concluding phrase emphasizes the enduring impact and divine promise associated with Phinehas's deed. It signifies that the commendation and blessing upon Phinehas's act and his lineage were not temporary but would last perpetually. This refers both to the perpetual priesthood promised to his descendants (as detailed in Numbers 25:13) and to the lasting recognition of his zealous act within Israel's historical and theological memory, serving as a perpetual example of covenant fidelity.
Literary Devices
Psalms 106:31 employs several literary devices to convey its profound message. The most prominent is the imputation/accounting metaphor, where the verb "counted" (חָשַׁב, châshab) functions as a metaphorical term drawn from the realm of accounting or legal declaration. This device highlights that Phinehas's act was formally credited or declared as righteous by God, underscoring a divine, objective recognition rather than merely a subjective human assessment. Furthermore, the psalm utilizes contrast by presenting Phinehas's singular act of zealous righteousness against the pervasive backdrop of Israel's widespread apostasy and rebellion detailed throughout the rest of Psalm 106. This stark contrast magnifies the significance and divine approval of his deed. Finally, the phrase "unto all generations for evermore" functions as hyperbole or strong emphasis, serving to underscore the enduring nature of God's approval and the lasting legacy of Phinehas's faithfulness, reinforcing the perpetual blessing bestowed upon his lineage and establishing his act as a timeless example.
Theological and Thematic Connections
Psalms 106:31 offers profound theological insights into God's character and His interaction with humanity. It reveals that God actively observes and responds to human actions, particularly those driven by zeal for His honor and holiness. The concept of an act being "counted for righteousness" is a critical theological thread throughout scripture, demonstrating God's sovereign right to declare what is righteous. While Phinehas's righteousness was credited for a specific zealous act of covenant enforcement, it resonates with the broader biblical principle of divine imputation, where God credits individuals with a status they might not inherently possess, whether based on faith (as with Abraham) or a specific act of obedience. This verse affirms that God acknowledges and rewards acts of genuine devotion and obedience, especially when they uphold His divine standards and bring glory to His name. It also highlights the lasting impact of faithfulness, demonstrating that righteous deeds can secure enduring blessings and a perpetual legacy in God's eyes.
Reflection and Application
For believers today, Psalms 106:31 serves as a powerful reminder that God values and recognizes acts of genuine zeal and faithfulness. While we live under the New Covenant, the principle of a fervent commitment to God's holiness remains vital. We are called to cultivate a zeal for God's honor that manifests not in physical violence, but in a passionate pursuit of righteousness, a bold stand against sin within ourselves and our communities, and a commitment to truth and purity, all empowered by the Holy Spirit. This verse encourages us that our acts of obedience, motivated by love and devotion, are seen and acknowledged by God. Though salvation is by grace through faith in Christ, our righteous deeds are a tangible demonstration of that living faith, and they contribute to a spiritual legacy that can impact not only our own lives but also future generations, reflecting God's enduring favor upon faithfulness.
Questions for Reflection
FAQ
Was Phinehas's act an act of murder?
No, Phinehas's act was not considered murder within the biblical narrative; rather, it was a divinely sanctioned act of justice and covenant enforcement. In the context of ancient Israel, under the Mosaic Law, certain offenses against God's covenant and holiness carried the penalty of death, particularly those that brought defilement and divine wrath upon the entire community, such as idolatry and gross immorality. Phinehas's action was a zealous response to open rebellion and defiance of God's law, which had already resulted in a devastating plague (Numbers 25:8). God Himself commended Phinehas for his zeal, making a "covenant of peace" with him and his descendants (Numbers 25:12-13), indicating divine approval and validating his act as righteous. It was an act of public justice to uphold the sanctity of the covenant and avert further divine judgment, not personal vengeance.
How does Phinehas's righteousness relate to Abraham's faith being counted as righteousness?
Both instances use the same Hebrew verb חָשַׁב (châshab), meaning "to count," "reckon," or "impute," indicating a divine crediting or declaration of status. In Genesis 15:6, Abraham's faith in God's promise was counted as righteousness. In Psalms 106:31, Phinehas's zealous act of obedience and covenant enforcement was counted as righteousness. This highlights different facets of God's interaction with humanity and the ways in which righteousness can be recognized. Abraham's case lays the groundwork for righteousness by faith, foundational for the New Testament understanding of salvation (Romans 4:3). Phinehas's case demonstrates that zealous obedience to God's commands, particularly in upholding His holiness, can also be divinely recognized and credited as righteousness within its specific covenantal context. Both illustrate that righteousness is ultimately a divine declaration, but the basis for that declaration can vary depending on the covenant and specific circumstances.
Is Phinehas's act a model for Christians today to deal with sin in the community?
While Phinehas's zeal for God's honor and purity remains a principle to emulate, his specific method of dealing with sin is not a model for Christians today. The New Covenant, inaugurated by Christ, operates under different principles and a new law—the law of Christ, which emphasizes love, grace, and spiritual transformation. Jesus taught His followers to love their enemies (Matthew 5:44), to forgive (Matthew 6:14), and to overcome evil with good (Romans 12:21). While the church is called to maintain purity and address sin, it does so through spiritual means such as teaching, admonition, spiritual discipline, and, if necessary, excommunication (1 Corinthians 5:13). The principle of zeal for God's holiness and a commitment to moral purity remains, but the application is transformed by the redemptive work of Christ and the indwelling of the Holy Spirit, leading to spiritual, not physical, warfare against sin.
Christ-Centered Fulfillment
Psalms 106:31, in its commendation of Phinehas's zealous act, points forward to the ultimate and perfect zeal of Jesus Christ. Phinehas's intervention stopped a plague of death caused by Israel's sin, but it was a temporary cessation for a particular generation, a shadow of a greater reality. In contrast, Jesus, driven by an unparalleled zeal for His Father's house and glory (John 2:17), offered Himself as the perfect sacrifice, thereby putting an end to the plague of sin and death for all humanity for all time. His perfect obedience and righteous life were not merely "counted" but are righteousness itself, freely imputed to all who believe in Him (Romans 5:19). The "righteousness" credited to Phinehas foreshadows the true and ultimate righteousness found in Christ, which alone can reconcile humanity to God and provide eternal life. Furthermore, the "perpetual priesthood" promised to Phinehas's lineage finds its eternal fulfillment in Christ, our great High Priest, who holds His priesthood permanently and intercedes for us forever (Hebrews 7:24-25). He is the one whose perfect act of atonement truly secured peace with God "unto all generations for evermore" (Colossians 1:20). Believers are now called to embody Christ's zeal, not through violence, but by living righteously, pursuing holiness, and proclaiming the truth of the Gospel, empowered by the Spirit who makes us zealous for good works (Titus 2:14).