“For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified” (Romans 2:13).
This portion of Scripture offers an opportunity to examine an important spiritual concept: justification. The original language of the New Testament defines “justification” as follows: “to declare, pronounce, one to be just, righteous, or such as he ought to be.” (1)
We use the term “justification” to describe the manner in which sinful human beings are made acceptable to a holy God. (2) Another source defines justification in the following manner: “To be justified means to be declared righteous before God, that is, to enjoy a status or standing of being in a right relationship with God, of being accepted by him.” (3)
We can illustrate this concept with the familiar imagery of a legal courtroom. In the New Testament era, a judge typically presided over a plaintiff’s case and examined the evidence against a defendant. If the judge ruled in the defendant’s favor, he or she was declared to be “justified.” That judicial affirmation acknowledged the defendant to be righteous (or “without guilt”), thus resulting in his or her acquittal.
This legal scenario illustrates the concept of spiritual justification. The book of the Biblical prophet Ezekiel tells us, “It is for a man’s own sins that he shall die” (Ezekiel 18:4). This brief portion of Scripture identifies our defendant (every individual human being), the crime (his or her own sins), and the sentence (death) in our spiritual courtroom.
But in speaking of Christ, 2 Corinthians 5:21 tells us, “God made him who had no sin to be sin for us, so that in him we might become the righteousness of God” (NIV). Therefore, God justifies sinful human beings on the basis of Jesus’ sinless life and sacrificial death. It’s important to note that the legal basis for a judicial conviction is neither annulled or invalidated; instead, that sentence has been been completely fulfilled in Christ.
Since Jesus’ sacrificial death satisfies the legal sentence associated with sin, those who place their faith in Him are acquitted of all charges and declared to be justified. God then imputes (or legally transfers) Christ’s righteousness to those who accept Him (see Romans 4:5-8). So, justification does not ignore sinful conduct, for God’s wrath against sin is fully satisfied in Christ’s atoning death. Therefore, He is both “…just and the justifier of the one who has faith in Jesus” as we’ll see later in Romans 3:26.
Portions of this study originally appeared here
(1) G1344 – dikaioo – Strong’s Greek Lexicon (kjv). (n.d.). Blue Letter Bible. https://www.blueletterbible.org/lexicon/g1344/kjv/tr/0-1/
(2) “Justification” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers
(3) Fung, Ronald Y. K. The Epistle to the Galatians (p. 113) quoted in Constable, Thomas. DD. “Expository Notes of Dr. Thomas Constable” (2:15-16). “https://www.studylight.org/commentaries/dcc/galatians-2.html“. 2012.
However, that does not make someone innocent. Consider the preceding portion of that reference from Romans 5:13…
Let’s say person number one is a professional electrician who possesses a thorough understanding of electrical theory. Person number two does not know how electricity works. However, person number two has seen electrical appliances in use and is aware that something causes them to operate when they are plugged into an electrical outlet.
Another transcendent moral law states, it is wrong to be unjust. While injustice may take different forms, there is cross-cultural agreement on this general principle. In fact, we can find an ancient expression of this idea in the Biblical book of Proverbs: “The Lord detests the use of dishonest scales, but he delights in accurate weights” (Proverbs 11:1 NLT).
This approach argues for the existence of universal moral statutes that transcend time and culture. It also asserts that all laws have authors who create them. In order to prescribe those transcendent moral absolutes, our law source must also transcend time and culture as well. If we can document the existence of transcendent moral laws that every culture, tribe, and society recognizes and accepts, then it means that such laws must also derive from a transcendent source as well.
This approach builds on the cosmological argument for God’s existence in an important way. It states that the things that have been made serve to reveal the existence of a designer. Several analogies have been developed to illustrate this concept over the years. For example…
The field of archaeology offers another example. An archaeologist on a dig is not surprised to uncover a natural stone from an earlier era, for it is nothing more than a feature of the surrounding landscape. However, when that archaeologist uncovers a natural stone from an earlier era that has been fashioned into a tool, he or she knows that an intelligent entity modified that stone for a reason. The archaeologist thus finds a level of complexity in that discovery that natural processes cannot explain.
Romans 2:12 marks the first of seventy-eight appearances of the word “law” in the New King James Version of this epistle. An excerpt from the following commentary will serve as our introduction to this important concept…
Romans 2:11 presents a characteristic that is easily discerned, yet rarely practiced: impartiality. For instance, most of us have likely encountered the adverse effects of partiality at various points throughout our lives. Much like the Biblical example of 
Next, God’s judgment will be rooted in truth according to Romans 2:2. In other words, God will assess our thoughts and behaviors on the basis of reality and not appearance. While human beings are occasionally shocked to discover that others are not what they seem, God is never surprised by such revelations, and He will judge accordingly.
Another commentary likens God’s wrath to a large repository…
Paul then followed with a rhetorical question that assumes a negative response: “Do you really think God won’t punish you, when you behave exactly like the people you accuse?” (CEV). When faced with that uncomfortable reality, some may attempt to shift the blame for their shortcomings to someone or something else. While that approach may work with other human beings, it is wholly ineffective with the God who knows all.
The main point is this: the very act of creating this internal courtroom validates the practice of judging others. The problem comes when we fail to apply our personal judicial standards to our own thoughts, acts, and behaviors. It is often easy to exempt ourselves from the standards we apply to others, but in doing so, we establish two sets of rules: one for ourselves and one for others.
Do Scriptures such as Romans 2:1 and James 4:12 prohibit us from judging others? Do these passages forbid us from judging ideas and opinions that are evil, unfair, or unjust? Do they mean we should never speak the truth to others because doing so might involve “judging” them? We can answer such questions with an unqualified “no.”
J.B. Phillips offers an descriptive translation of this text from James 4:11: “Never pull each other to pieces, my brothers.” This restriction prohibits things like ridicule, slander, and other forms of verbal abuse directed towards others. It also encompasses similar behaviors such as gossip, rumor-mongering, or unsubstantiated speculation regarding the trials and difficulties that others may experience.