Romans 2 13

Romans 2:13 kjv

(For not the hearers of the law are just before God, but the doers of the law shall be justified.

Romans 2:13 nkjv

(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified;

Romans 2:13 niv

For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous.

Romans 2:13 esv

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 nlt

For merely listening to the law doesn't make us right with God. It is obeying the law that makes us right in his sight.

Romans 2 verses

Romans 2 13 Meaning

Romans 2:13 states that God's declaration of righteousness is not based merely on one's possession or hearing of the Law, but on the active obedience to it. In God's divine judgment, true righteousness is revealed by one's deeds and adherence to His commandments, emphasizing that practice, not just knowledge or status, is the basis of His ultimate verdict.

Romans 2 13 Context

Romans chapter 2 continues Paul's argument begun in chapter 1, asserting the universal sinfulness of humanity. Having shown God's wrath against the Gentiles who suppress truth (Rom 1), Paul now turns to those, particularly the Jews, who rely on outward markers of righteousness—like possession of the Law, or circumcision—while failing to live up to God's righteous standards. He argues against hypocrisy and the idea that knowledge of the Law, or judging others, exempts one from divine judgment. Verse 13 is a foundational statement within this section, articulating God's unchanging principle: He judges by impartial truth, rendering judgment based on the individual's actual conduct and not their ethnic or religious privilege, or mere theoretical understanding of His Law. This sets the stage for Paul to ultimately demonstrate in Romans 3:20-28 that, because no one perfectly keeps the Law, justification must come by faith in Christ.

Romans 2 13 Word analysis

• For (γάρ - gar): A conjunction connecting this verse to the preceding thoughts, explaining why God's judgment is impartial and righteous deeds are essential. It serves as a justification for the statements made previously regarding judgment according to truth (Rom 2:2) and deeds (Rom 2:6).
• not (οὐ - ou): A direct negation, unequivocally stating that the following proposition is false.
• the hearers of the law (οἱ ἀκροαταί τοῦ νόμου - hoi akroatai tou nomou): This refers to those who merely listen to, receive, or intellectually know the Mosaic Law. In a Jewish context, it denotes those who pride themselves on possessing the Torah, reading it, or attending its recitation, but without genuinely living by its precepts.
• are just (δίκαιοι - dikaioi): Meaning "righteous" or "innocent" in God's eyes. It denotes being declared as conforming to God's divine standard of holiness and moral integrity. The verb "are" is implied, making it a present state.
• before God (παρὰ τῷ Θεῷ - para tō Theō): Lit. "alongside God" or "in the presence of God." This specifies the locus of judgment and declaration—it is God's divine courtroom, His unclouded perception and unerring standard, that matters. It’s not about human opinion.
• but (ἀλλά - alla): A strong adversative conjunction indicating a sharp contrast or opposition between the preceding and following statements.
• the doers of the law (οἱ ποιηταί τοῦ νόμου - hoi poietai tou nomou): This refers to those who actively perform or obey the commands and requirements of the Law. It emphasizes active obedience and practical application over mere intellectual assent or external association.
• shall be justified (δικαιωθήσονται - dikaiōthēsontai): A future passive indicative verb from dikaioō (to justify). It signifies being declared righteous or acquitted by God in a future judgment. The future tense implies a final verdict and can be seen as either a definitive, eschatological declaration or a logical outcome in God's sight. The passive voice indicates that the action of justification is performed by God.

Words-group by words-group analysis:

• "For not the hearers of the law... but the doers of the law...": This highlights a fundamental dichotomy. It's a critique of legalism and superficial religiosity, demonstrating that God looks beyond outward claims or privileged status to examine one's actions. Paul underscores the vanity of knowledge without practice.
• "...are just before God, but... shall be justified.": The contrast between "are just" (present, implied) and "shall be justified" (future) is significant. It implies that true, salvific righteousness is tied to a consistent pattern of doing, culminating in a future divine declaration. This verse establishes God's unchanging righteous standard, setting the stage for Paul to show that because no one perfectly lives up to this standard (as per Rom 3:20), salvation must be by grace through faith. It does not teach justification by works in an ultimate sense but outlines God's righteous principle of judgment.

Romans 2 13 Bonus section

This verse functions rhetorically within Paul's argument in Romans as a reductio ad absurdum for any claim of justification by the Law. By stating the stringent condition for being declared righteous through the Law (perfect obedience), Paul sets a bar so high that it inevitably reveals humanity's inability to meet it. This forces his audience (particularly his Jewish contemporaries) to confront the inadequacy of self-righteousness or reliance on mere external privilege, driving them towards the gospel of grace. It's not a suggestion of a viable alternative path to salvation apart from Christ, but a profound theological truth explaining why Christ's sacrifice and justification by faith are indispensable. The passive voice of "shall be justified" also points to an act of God at a future judgment, which, in the full scope of Paul's theology, presupposes that such justification is based on being in Christ.

Romans 2 13 Commentary

Romans 2:13 is a pivotal verse, laying the theological groundwork for Paul's broader argument concerning sin and salvation. It expresses a core principle of God's justice: true righteousness is demonstrated through active obedience, not through mere intellectual understanding or privileged possession of the Law. This verse does not, by itself, promote a system of "works righteousness" (justification solely by human effort), which Paul directly refutes later (Rom 3:28). Instead, it defines God's ideal standard – if one could perfectly keep the Law, they would be justified. The implication, which Paul fully unpacks in Romans 3, is that no human being can perfectly meet this standard due to universal sinfulness. Thus, the Law, by setting this unattainable perfect standard, ultimately functions to expose sin and demonstrate humanity's need for a different kind of righteousness, found in Christ by faith. It highlights that God's judgment is always according to truth and consistent action, irrespective of religious claims or heritage.

• Example for practical usage: A person might consistently attend worship services, read the Bible daily, and speak about Christian principles, yet habitually engage in dishonest business practices. This verse would directly challenge them, emphasizing that their hearing and knowledge of God's commands do not declare them righteous; rather, their doing (or not doing) aligns them with God's verdict. It's a call for integrity between belief and behavior.