James 1:24

1:24 forget what you look like: The problem is not the poor quality of an ancient mirror but the inattention of the viewer (cp. Matt 7:24-27).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Jas 1:24. [Κατενόησε, he hath contemplated himself) It can hardly happen that no knowledge whatever of one’s self is imparted by the hearing of the word: 1Co 14:24.—V. g.]—εὐθέως, straightway) turning away to other subjects. The repetition of καὶ has great force in expressing this hastiness joined with levity. Gen 25:34 (Septuagint).—ἐπελάθετο, he forgetteth) Forgetfulness is no excuse: Jas 1:25; 2Pe 1:9.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Jam_1:24. With this verse begins the explanation of the image given in Jam_1:25 (therefore γάρ), whilst κατανοεῖν τὸ πρόσωπον τ. γεν. αὐτοῦ is again resumed by κατενόησεν ἑαυτόν. By ἀπελήλυθεν the point of the mere transitoriness of the contemplation in the glass only before presupposed is brought forward, and by ἐπελάθετο the result of such a contemplation is added, by which the points of application, which James employs, are brought out. The emphasis lies on ἀπελήλυθεν and εὐθέως ἐπελάθετο. The form of representation is here the same as in Jam_1:11. It is not a particular instance which may occur (Wiesinger), but a general statement which is here introduced in the form of a single incident, as the contemplating oneself in the glass is always only a temporary and not a permanent state. The hearing of the word answers to κατανοσεῖν; the averting of the mind from what is heard to ἀπέρχεσθαι; and the being unconcerned about what is heard, by which the realization of the word in the life is prevented, to εὐθέως ἐπιλανθάνεσθαι. James can only think on man according to his ethical condition in relation to the demands of the divine will, as corresponding to πρόσωπον τ. γ. or ἑαυτόν in the application. It is true that he does not definitely state this; but from this it does not follow that James, overlooking all other considerations, has had only in view generally the contents of the word, because the comparison of the word with a glass, which gives to him who looks in it to see his own image, would be without meaning.[101] On the use of the perfect (ἀπελήλυθεν) between the aorists, see Winer, p. 243 f. [E. T. 340].

On ὁποῖος ἦν, Wiesinger correctly remarks, namely in the glass.

[101] According to most interpreters, the depravity of the natural man is chiefly to be thought on; but this is not entirely suitable, as James addresses Christians who as such are no longer natural men. In a wholly arbitrary manner is the reference inserted by some in κατενόησεν, to spots which disfigure the face. Wolf: de tralatitia speculi inspectione loquitur Apostolus; talis vero efficit, ut maculas non perspicias atque adeo de iis abstergendis non cogites; similarly Pott and others.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Jas 1:24 . κατενόησεν … ἀπελήλυθεν : gnomic aorists, see note on ἀνέτειλεν , Jas 1:11 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

beholdeth--more literally, "he contemplated himself and hath gone his way," that is, no sooner has he contemplated his image than he is gone his way (Jam 1:11). "Contemplate" answers to hearing the word: "goeth his way," to relaxing the attention after hearing--letting the mind go elsewhere, and the interest of the thing heard pass away: then forgetfulness follows [ALFORD] (Compare Eze 33:31). "Contemplate" here, and in Jam 1:23, implies that, though cursory, yet some knowledge of one's self, at least for the time, is imparted in hearing the word (Co1 14:24).

and . . . and--The repetition expresses hastiness joined with levity [BENGEL].

forgetteth what manner of man he was--in the mirror. Forgetfulness is no excuse (Jam 1:25; Pe2 1:9).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(24) For he beholdeth himself . . .—Better, for he beheld himself and went his way, and straightway forgot what he was. Like the simile in Jas_1:11, this is described as an actual occurrence, seen and noted by the writer. There is a recognition of the well-known face, followed by instant and complete forgetfulness; and thus is it often with the mirror of the soul. In some striking sermon or book a man’s self is made manifest to him, and the picture may be too familiar to cause aversion; but, whether or no, the impression fades from his mind as quickly as the echoes of the preacher’s words. At the best the knowledge was only superficial, perhaps momentary; widely different from that which comes of a holy walk with God.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

24. For he beholdeth himself …] The Greek gives a subtle variation in the tenses. “For he beheld himself” (the momentary act), and hath gone away (the completed departure continuing in the present), and forgat (the oblivion coming and being completed in a moment). The mode of stating a similitude in the form of a narrative related as belonging to the past is characteristic of St James’s style. See note on Jas_1:11.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For he beholdeth himself, and goeth his way,.... He takes a slight glance of himself, and departs:

and straightway forgetteth what manner of man he was; he forgets either his spots, blemishes, and imperfections; or his comeliness and beauty; the features of his face, be they comely or not: so a bare hearer of the word, who is not concerned to practise what he hears, while he is hearing, he observes some things amiss in himself, and some excellencies in Christ; but, when the discourse is over, he goes his way, and thinks no more of either.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.

Ver. 24. Straightway forgetteth] Naturalists make mention of a certain creature called cervarius, that though he be feeding never so hard and hungerly, if he cast but back his head, he forgets immediately the meat he was eating, and runs to look after new: the lynx is very sharp sighted, but also very forgetful; out of sight, out of mind straight.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The remembrance of what his face is vanisheth as soon as his eye is off the glass; he remembers not the spots he saw in his face, to wipe them off. So he that sees the blemishes of his soul in the glass of the word, and doth not remember them to do them away, looks in that glass (i.e. hears the word) in vain.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

24. Forgetteth—A curious and inexplicable fact, that, however clearly we behold ourself in the glass, we retain no distinct impression of our own face. If walking down the street he could meet himself, he would not, by the countenance, recognise himself. So the man who beholds his own spiritual character and moral destiny in the word, as in a glass, may pass away and retain no true impression. A most beautiful illustration of our moral nature from a physiological fact familiar to all, yet seldom noted.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Observe the tenses; literally, He considered (katenohse) himself, and has gone away (ajpelhluqe), and straightway forgot (ejpelaqeto) what he was like (compare note on ver. 11).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He beheld himself, and went away - To other business. And forgot - But such forgetting does not excuse.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

24. ἀπελήλυθεν καὶ εὐθέως ἐπελάθετο ὁποῖος ἧν. The tenses are used with great exactness: the perfect denotes immediate succession and enduring result, ‘he has gone and is still away’; comp. terra tremit, fugere ferae, Virg. Georg. 1. 330. The aorist denotes the single instantaneous act of forgetting. For similar exact uses of these tenses in combination, comp. Luk 4:18 ἔχρισέν με (a single eternal act) εὐαγγελίσασθαι, ἀπέσταλκέν με (continued result) κηρύξαι: Heb 2:14 ἐπεὶ τὰ παιδία κεκοινώνηκεν σαρκὸς καὶ αἵματος καὶ αὐτὸς μετέσχεν (at His incarnation) τῶν αὐτῶν. See Winer, III. § xl. 6, where other instances are given.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

24.] for (this seems to stamp the example as a general one, applying to all, not merely taking some possible man who may do this: see above) he contemplated himself (on the aorr. see above, ver. 11), and has departed (the perfect in the midst of aorr. is to be noted. We might have had all aorr.: but seeing that the departing begins a permanent state of absence from the mirror, that is chosen to be designated by a perfect. The forgetting is also a permanent state; but the Apostle rather chooses in this case to bring out the act itself, as one immediately (εὐθύς) and suddenly taking place. For similar conjunctions of perfects with aorr., cf. Luk 4:18: Mar 15:44: Heb 2:14 and note: 1Co 15:4: and Winer, § 40. 4), and immediately forgot of what appearance he was (viz. in the mirror. It is to be observed, that the κατανοεῖν answers to the hearing of the word: the ἀπεληλυθέναι to the relaxing the attention after hearing—letting the mind go elsewhere, and the interest of the thing heard pass away: and then the forgetfulness in both cases follows. In the next verse we pass to one who looks and does not depart).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

24. κατενόησεν, ἐπελάθετο. Probably gnomic aorist, which is intrinsically a form of popular expression, not a literary nicety. Cf. Buttmann (transl. Thayer), p. 201, and see 1:11 and note. For ἐπελάθετο, cf. Hermas, Vis. iii, 13:2

ἀπελήλυθεν, perfect, because of reference to a lasting state (“is off,” “is gone”), not merely, like the other verbs, to a momentary act. See J. H. Moulton, Prolegomena, p. 144.

For similar alternation of gnomic perfect and aorist, see Plato, Protag. 328 B. But cf. Buttmann (transl. Thayer), p. 197, where any “subtile distinction” is denied.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He beholdeth [κατενοησεν] . The aorist tense, throwing the sentence into a lively, narrative form : he beheld himself and forgot. Compare ver. 11.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.