But which law is the “royal law”, the “law of liberty”?

In the context of his statement – James 2 – the half-brother of our Lord Jesus Christ is discussing the Ten Commandments. In that same chapter he warns Christians against acting like “judges with evil thoughts” by showing partiality to rich people over the poor – a precept he appears to have derived from Leviticus 19.15.

In chapter 5 of his epistle James condemns those who do not pay wages in a timely manner – a standard of justice based on the eighth commandment and drawn from the civil law of Israel in Deuteronomy 24.14, 15.

Certainly James means by “the law of liberty” the Law of God as expressed in the Ten Commandments, and elaborated, illustrated, and explained by the civil laws of ancient Israel. Can this possibly be? Does James, writing in the New Testament, in the age of grace, mean to say that the good works God has redeemed us for are the very ones outlined in the Law of God, and that this Law is the standard for Christian conduct?

I see no other alternative. The Law of God, contrary to the views of the vast majority of contemporary Christians, including most preachers, is the “law of liberty” and the standard of goodness by which we are to live unto the Lord.

But in what sense can this Law, which many of us have been taught is a burden from which Jesus freed us, serve to liberate us?

As we shall see in this series, in many wondrous and glorious ways, indeed.

The psalmist says that the righteous person meditates day and night in God’s Law (Ps. 1). Would like to get started in this discipline? Order a copy of The Ground for Christian Ethics and The Law of God. The first will explain the importance3 of God’s Law, and guide you in taking up the practice of daily reading and meditation. The second provides all the statutes, precepts, and rules of God’s Law organized under their proper number of the Ten Commandments.