The Implanted Word and the Perfect Law of Liberty

In the opening chapter of James’ letter, he speaks of the implanted word, “which is able to save your souls” (James 1:21 ESV), as well as the law of liberty that perfects (1:25). My hope with this reflection is to draw out the significance of the relation between the word and the law as James seems to be presenting it. As a start, the literary relationship between these concepts seems fairly straightforward. James illustrates his point about both hearing and doing the word in 1:22-25 with the metaphor of looking into the perfect law of liberty. Within a single (complex) thought, word and law are joined. Since “word” is not used in James’ specific sense of “the gospel” after these verses, it seems clear that James has meant for his reader to see that the literary baton has been passed from word to law.

This literary relationship is strengthened by a thematic relationship. In James 1:18, his use of “word” points to God’s re-creative activity that leads to a right relationship with God. Similarly, James' use of “law,” especially in 1:25, indicates an ability to maintain a right relationship with God—the perfect law produces freedom. Moreover, James’ use of law has the idea of something that is received and also acted out. At the same time, his use of word includes the idea of a required response. Finally, both terms reflect the character of God himself and become, in their own way, the only standard for one’s action in life.

So it is that these two terms, which are shorthand for the law and the gospel, are one and the same idea for James.[1] This combined idea of law and gospel is something that produces an ability to have a right relationship with God as well as something that requires a certain response from the one who experiences this right relationship. This is an optimism too great even for the great king and psalmist, David. David's meditation on special revelation in Psalm 19 does not lead him down the same path as James. Rather, David is struck by his utter otherness with respect to the law. The law is perfect, but David isn't even aware of all of his faults. So, as we contemplate James' optimism, we must search for some greater context. When we turn to the new covenant promises of the OT, we find the idea of a word/law that is characterized by ability and response.[2]

God's promises in the OT of a new covenant can be found most prominently in Jer 31:27-34, but also implicitly in many other passages, including Isaiah 54-55 and Ezek 36-37, in which the new covenant is spoken of as a covenant of peace or an everlasting covenant. Within these passages, certain themes emerge that characterize this new covenant. First, God promises to implant something within his people (Jer 31:33; Ezek 36:26-27, 37:14). Second, there will be a miraculous change accompanying it (Isa 55:10-14; Ezek 37:1-14). Third, his people will know him (Isa 54:13; Jer 31:34; Ezek 37:14). Fourth, his people will be free from their sins (Isa 54:14; Jer 31:34; Ezek 36:33).

Just as in the new covenant promises, in which God promises to implant his law and Spirit in the hearts of his people, James speaks of receiving the implanted word. The close association between the word and the law in James suggests that the promises of the new covenant have arrived since the implanted word/law is now something to be received. In association with the implanting of the law and Spirit, the new covenant promises include a miraculous change. In Isaiah, the activity of the word of God is coupled with the promise that "instead of the thorn shall come up the cypress; instead of the brier shall come up the myrtle" (Isa 55:13). Again, in Ezekiel's vision of the valley of dry bones, it is the implanted Spirit that revives the lifeless bones of the house of Israel (37:11-14). In these passages, the implanted word has a positive creative force which is well-aligned with James' own association of both word and law with re-creative force. What we may conclude, then, is that James applies what we might call a new covenant use of the law to his audience, and that is the significance of the relationship between the implanted word and the perfect law of liberty in James’ opening chapter.

[1] Cf. Christopher W. Morgan, A Theology of James: Wisdom for God’s People, Explorations in Biblical Theology (Phillipsburg, N.J: P&R Pub, 2010), 118–19.

[2] Douglas J. Moo, The Letter of James, 1st ed., PNTC (Grand Rapids: Eerdmans, 2000), 111; Morgan, A Theology of James, 119.