James mentions "law" ten times in his epistle, and in each case it is the moral law. He has nothing but good to say about it. James, taught by Christ, exalts the law—he glorifies it, identifying it with the gospel.
In James 1, when speaking of the Word and the importance of hearing and doing it, he, in the same breath, speaks of looking into "the perfect law of liberty." James looks at the law as explained in the gospel—the gospel shows the law in its spirituality—as the guide of the true Christian who has entered into the spirit of the law or is keeping the spirit of the law as well as the letter.
Even in the Old Testament, as Psalms 19 and 119 specifically show, it was possible for spiritually-minded people to see the beauty of the law and find delight in its precepts.
Martin G. Collins
The Law's Purpose and Intent
What is the law of liberty? Specifically, it is the Ten Commandments, but we can consider it broadly as the law of God. Israel had the benefit of the law of liberty, though they did not use it rightly.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Three)
In essence, James describes a person who sees the truth from God's Word and responds by using it. He sees himself as an instrument of God to be used, even spent, in service to Him and His people. He holds the feelings and well being of others to be as important as his own. Unlike the myopic person, he sees beyond his comfort zone, following the example of Jesus Christ.
Only by careful study of God's Word, the ultimate standard of thought, speech, and conduct, can we know what is right and wrong. We must follow our study with honest and truthful comparison of those words with our own lives. If we read the words of God and walk away, forgetting what we saw, we deceive ourselves. None of us compares favorably with what we read in Scripture, so we must make changes. James says our religion—our practice of God's way of life—is vain if we omit either the positive instructions (visiting widows and orphans) or the negative ones (removing the spots from our character).
Overcoming (Part 1): Self-Deception
An old Yiddish proverb reads, “Der Spigel iz der greste farfirer,” meaning “The mirror is the greatest deceiver.” We find this statement especially true when we use mirrors that distort the image. How many of us have:
seen mirrors at amusement parks that make us look taller or fatter than we really are?
tried to shave or perhaps to insert contact lenses using those stainless steel mirrors at Interstate highway rest areas?
tried to judge whether to pull out into traffic using a side-view mirror with the warning etched onto it, “Objects in mirror are closer than they appear”?
Jesus' brother, James, advises us that looking into God's law—“the perfect law of liberty”—and becoming a faithful doer of the Word is the only accurate and reliable mirror to evaluate spiritual progress (James 1:22-25). But many of us prefer to judge our spiritual progress by making comparisons with one another, something the apostle Paul points out in II Corinthians 10:12 as being unwise.
Human nature, very standardized and predictable, seems to have a blind spot to its own faults and shortcomings. Like the car mirrors mentioned above, human nature distorts what we see in ourselves. This mirror is the great deceiver when we apply it to ourselves, but so clear when observing the faults of others.
Jesus' admonition in Matthew 7:1-5 reflects this principle:
Judge not, that you be not judged [Jesus refers to condemning or passing sentence, something we are not authorized to do]. For with what judgment you judge, you will be judged; and with the measure you use, it will be measured back to you. And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? Or how can you say to your brother, “Let me remove the speck from your eye”; and look, a plank is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.
In Romans 2:19-24, the apostle Paul gives a parallel warning to Jewish religious leaders for hypocritical condemning:
. . . and are confident that you yourself are a guide to the blind, a light to those who are in darkness, an instructor of the foolish, a teacher of babes, having the form of knowledge and truth in the law. You, therefore, who teach another, do you not teach yourself? You who preach that a man should not steal, do you steal? You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples? You who make your boast in the law, do you dishonor God through breaking the law? For “the name of God is blasphemed among the Gentiles because of you,” as it is written.
In both instances, the topic of judging is ancillary to the egregious evil of tolerating sin in oneself. In other words, the anger both Jesus and Paul express is far more intense against concealing or tolerating sin in oneself than against judging. As we learn in the first chapter of Amos, the sins of Israel's enemies were hideous and disgusting, but the concealed hypocritical sins within Israel—from the people who allegedly made a unique covenant with God—produced a more noxious stench in God's nostrils.
Other people's sins do and should make us angry. But the things that intensely annoy or anger us about other people's behaviors should serve as warning indicators of the very things that God finds offensive in us.
David F. Maas
Specks as Mirrors
Other Forerunner Commentary entries containing James 1:25: