Dr. Norman Shepherd has written a document entitled, "Thirty-four Theses on Justification in Relation to Faith, Repentance, and Good Works." Thesis 20 is
The Pauline affirmation in Romans 2:13, "the doers of the Law will be justified," is not to be understood hypothetically in the sense that there are no persons who fall into that class, but in the sense that faithful disciples of the Lord Jesus Christ will be justified (Compare Luke 8:21; James 1:22-25).I respectfully disagree with this interpretation of the passage. The essence of this interpretation is the understanding that Paul is here referring to doing the law in a context of grace. The main reason I disagree with this interpretation has to do with Paul's word usage. One can use the Old Testament language of doing the law in a context of grace and incorporate it into positive teaching. This is what James does. One can also use the language of doing the law as misused by the Pharisees and incorporate it into arguments against legalism. This is what Paul does in Romans and Galatians. This divergent usage of language is why one can't use proof texts from James to establish Paul's meaning in Romans 2:13.A helpful verse on Paul's usage of the "doing the law" language is Romans 10:1-9.
Paul there quotes Leviticus 18:5 as misused by the Jewish legalists and uses it as a summary of the "righteousness which is of law" in contrast to "the righteousness of faith." Paul there speaks of those who "[seek] to establish their own righteousness" and "have not submitted to the righteousness of God."
1 Brethren, my heart's desire and prayer to God for Israel is that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. 4 For Christ is the end of the law for righteousness to everyone who believes. 5 For Moses writes about the righteousness which is of the law, "The man who does those things shall live by them." 6 But the righteousness of faith speaks in this way, "Do not say in your heart, 'Who will ascend into heaven?'" (that is, to bring Christ down from above) 7 or, " 'Who will descend into the abyss?' " (that is, to bring Christ up from the dead). 8 But what does it say? "The word is near you, in your mouth and in your heart" (that is, the word of faith which we preach): 9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For a study of the proper interpretation of Leviticus 18:5 in a context of grace, see John Murray's commentary on Romans, the 2nd volume, pages 249-251. Also, see the discussion on Paul's "speaking of the Law only in the killing sense given to it by the carnal Jews" on pages 131-134 of The Grace of the Law: A Study in Puritan Theology by Ernest F. Kevan.
In Galatians, Paul refers to "doing the law" as misused by the Judaizers and Pharisees; i.e., as an effort to keep the law perfectly as the grounds of justification:
Galatians 3:10-14 10 For as many as are of the works of the law are under the curse; for it is written, "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them." 11 But that no one is justified by the law in the sight of God is evident, for "the just shall live by faith." 12 Yet the law is not of faith, but "the man who does them shall live by them." 13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, "Cursed is everyone who hangs on a tree"), 14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith. In these passages in Romans and Galatians, Paul is using the concept of "doing the law" not as properly understood in a context of grace but as improperly understood as a legalistic means of salvation. Paul is using the apologetic technique summarized in Proverbs 26:5, "Answer a fool according to his folly, lest he be wise in his own eyes." Paul takes this misuse of the law and misunderstanding of the Old Testament to its logical conclusion and shows its total inadequacy as a way of salvation.
A further argument for this understanding of Romans 2:13 is the flow of thought in Romans 2:1-16:
Romans 2:5-11 is talking about what is known as "the judgment according to works." See John Murray's helpful discussion of this topic on pages 78-79 in volume 1 of his commentary on Romans. The judgment according to works is based on the principle that justification and sanctification are inseparable as well as distinct (WLC Q. 77; cf. WCF 11.2). Because they are inseparable, the sanctified are therefore also the justified, and thus the outward fruits of sanctification are evidence of justification. Paul previously argued in Romans 2:1-5 that the non-Christian Jews practice what they condemn in pagan culture. Thus they do not possess that personal holiness that is the outward mark of the justified. In verses 5-11, the saved are described as those who do good because of their sanctification, and the lost are described as those who obey unrighteousness.
1 Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. 2 But we know that the judgment of God is according to truth against those who practice such things. 3 And do you think this, O man, you who judge those practicing such things, and doing the same, that you will escape the judgment of God? 4 Or do you despise the riches of His goodness, forbearance, and longsuffering, not knowing that the goodness of God leads you to repentance? 5 But in accordance with your hardness and your impenitent heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God, 6 who "will render to each one according to his deeds": 7 eternal life to those who by patient continuance in doing good seek for glory, honor, and immortality; 8 but to those who are self-seeking and do not obey the truth, but obey unrighteousness -- indignation and wrath, 9 tribulation and anguish, on every soul of man who does evil, of the Jew first and also of the Greek; 10 but glory, honor, and peace to everyone who works what is good, to the Jew first and also to the Greek. 11 For there is no partiality with God. 12 For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law 13 (for not the hearers of the law are just in the sight of God, but the doers of the law will be justified; 14 for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves, 15 who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them) 16 in the day when God will judge the secrets of men by Jesus Christ, according to my gospel. In verse 12, Paul continues to explain and prove God's impartiality in judgment but he shifts to a discussion of the judgment of condemnation:
In verses 5-11 when Paul is discussing the judgment according to works, Paul mentions both salvation and condemnation. Here in verse 12, Paul discusses only the jugdment of condemnation. Verse 12 mentions only perishing and judgment, and says nothing about salvation. In verse 12, Paul mentions two categories of condemned people: those who do not have access to God's law in special revelation and those who do. Verses 13-16 follow as a parenthetical discussion of the basis for God's impartial judgment of these two groups on judgment day.
12 For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law In verses 14 and 15, Paul discusses the condemnation of those without the law. Paul points to their natural sense of the things of the law as evidenced by their conscience which accuses and excuses. His purpose is to prove the justice of their condemnation and not to teach that some pagans will be justified based on their obeying God's law perfectly apart from knowing the law through special revelation.
In verse 13, Paul discusses the judgment of those with the law. Paul is not here talking about sanctification as evidence of justification but about the impossibility of keeping the law perfectly as a means of justification. I believe this for two reasons. First, there is Paul's usage elsewhere of the language of doing the law. This has already been discussed. Paul elsewhere uses the Pharisaical misinterpretation of this language in arguments against a legalistic understanding of justification. Romans 2:13 is in the midst of an extended argument against the possibility of justification based on one's own righteousness which comes to a climax in Romans 3:19-23:
There is no reason to think that Paul would have a different usage of the language of "doing the law" here in Romans 2 & 3 than he has elsewhere in similar contexts.
19 Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. 20 Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin. 21 But now the righteousness of God apart from the law is revealed, being witnessed by the Law and the Prophets, 22 even the righteousness of God, through faith in Jesus Christ, to all and on all who believe. For there is no difference; 23 for all have sinned and fall short of the glory of God, The second reason is Paul's parallel statement in Romans 2:14-15 about the judgment of those who do not have access to special revelation. Since those verses are referring not to the judgment according to works but to the judgment of condemnation, one should assume that the parallel statement in Romans 2:13 about those with the law would also be about the judgment of condemnation.