The crux of Santiago's pastoral and practical interest is to instill "the perfect law" (25), which in this paragraph is also similar to a mirror (23), which is so desirable because it makes them free to adhere to it. The theme of the law has its roots in the Old Testament, it is enough to remember the quality of perfect, without fail (Ps 19: 7), which is attributed to it, or the way in which it reveals attributes of the divine character such as mercy ( Ps 119: 29), the light (Ps 119: 105) (Pr 6:23) and the truth (Ps 119: 43).
In our passage this "law" is perfect, in that it represents the perfect will of God, and more than that, it conveys strength that enables those who follow it to reach the end of being "perfect and complete" (1: 4). This "law ... of freedom" is the fulfillment of the new covenant announced by (Jer 31: 31-34). The initiative is of grace, the promise is the reception of the Holy Spirit; everything is a gift from God who, although incompatible with the legalism that directs the Christian's obedience to a formal system, assumes that the believer will seek the justice of life that God desires (20), will receive the word (21) meekly and will be a maker of it (22).
It is consistent with the author's style to present two complementary images, that of the listener (22b-24) and that of the maker (22a-25). This contrast demonstrates that the basic theme is to make the profession compatible with the practice. There are threads of the same subject in other parts of the epistle, for example, with 2:24 ("only hearers ... not only by faith") and 3:13 (where wisdom must be demonstrated).
The hearer and the self-deception. In the Greco-Roman sphere, the listener was not an indifferent or merely superficial person but a student, or assistant to lectures on moral instruction. That is to say, he was not without interest and was striving to increase his knowledge to achieve some personal satisfaction. In the Jewish religious world the figure of the hearer brings to mind public reading in the synagogue, but, unquestionably, it can be applied to all those public or private occasions where we hear the word of God. The idea that hearing the law is not valid apart from doing it was a subject debated in Judaism because it was such a reverence for the Torah that only hearing it could be counted by blessing (Ro 2:13). In the case of Santiago, there is no doubt about his position in this regard. We find the words of Jesus pertinent in (Luke 6: 46-49).
The hearer's attitude is called self-deception that is moral rather than intellectual in nature (23,24). This form of deception, which is the worst kind of lie, preferably damages the person who commits it, this person erring the target by turning hearing into an end in himself instead of the means to achieve the purpose of his life.
The emphasis seems to be on the way to treat the Word. The mirror is not fogged or distorted as it is clear and understandable. Find out what man really is like (or what he wanted it to be like, which is what maturity and celestial reality points to) and say everything about which readers, and we, must do something in terms of decisions or actions everyday. It is a contradiction to have been transformed by the word of truth (18) and then ignore it when it has the power to save us day by day. Christ is the Lord of the believer and is duly honored by fulfilling his will contained in the Word.
The face must be dirty or stained (1:21) and needs cleaning, however, the person "leaves, and soon forgets". The lack of understanding would be excusable, however, if you "consider" it is that you are able to think and attend carefully; the Word comes to him clearly but the problem is in the heart, he does not want to apply it.
The makers and the blessing. The first verb (22) must be translated "come to be" because what is at stake is to turn the profession into action. "Doers", with ethical bias, is of Semitic origin (poiein translates the Hebrew asah, Ex 24: 3 LXX) and was used by Jesus (Mt 5:19) (Mt 7: 21,26-27), comp. (Jn 4:34) (Jn 7:17) (Jn 9:31) (Jn 15:14). Poieö (do) differs from prassö because it is more than usual in practice, rather than following a fixed line of action. The activity of doing contradicts the majority of organized religion that works more by habit than by internal compulsion, more by habit than by creativity; true doing results in self and neighbor growth; and it is attractive to others because it adorns the doctrine concerning Christ.
This alternative to the listeners is extended in v. 25. It is emphasized that the makers will be blessed. We have to look at the point of comparison that creates two contrasting attitudes: Hearers (1: 23-24), doers (1:25).
The best mirror is not that of burnished bronze but "the perfect law, that of freedom" (25). In this context it is equivalent to "the implanted word" (21).
This study was taken from the Bible school following the teacher.