Exegetical and Hermeneutical Commentary of James 1:23
For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
23. he is like unto a man ] The instance is chosen to illustrate the nature of the paralogism or fallacy by which the man deceived himself. It lies, as said above, in forgetting the self-knowledge which should form a premiss in his argument, and reasoning as if it did not exist.
beholding his natural face ] Literally, the face of his birth, that which he was born with. The latter word might seem at first almost superfluous, but it serves to point the spiritual interpretation. That which the man sees in the mirror of the Divine Word, is the revelation of himself, as he is by nature (comp. 1Co 14:24-25), weak, sinful, “double-minded.” That revelation is meant to lead him to seek for supernatural strength to rise to the higher life. The word for “beholding” implies more than a passing glance, the man contemplates the reflection of his face (see Mat 7:3; Luk 12:24).
in a glass ] Better, in a mirror. The word is the same as in 1Co 13:12. The mirrors in use among the Jews, Greeks, and Romans were of polished metal, and as these presented a less perfect image than our modern mirrors, to see through, i. e. by means of, a mirror had become among the later Rabbis, as well as with St Paul, a proverbial phrase for man’s imperfect knowledge of divine things. Here, however, stress is laid on the fact that the mirror does supply, in some measure, the self-knowledge which the man could not attain without it. The sapiential books of the Apocrypha present two interesting illustrations drawn from the same source ( Wis 7:26 ; Sir 12:11 ). It is possible, though it can hardly be insisted on, that there is an emphasis on a man’s casual way of looking at a mirror, and the more careful gaze supposed to be characteristic of a woman.
Fuente: The Cambridge Bible for Schools and Colleges
For if any be … – The ground of the comparison in these verses is obvious. The apostle refers to what all persons experience, the fact that we do not retain a distinct impression of ourselves after we have looked in a mirror. While actually looking in the mirror, we see all our features, and can trace them distinctly; when we turn away, the image and the impression both vanish. When looking in the mirror, we can see all the defects and blemishes of our person; if there is a scar, a deformity, a feature of ugliness, it is distinctly before the mind; but when we turn away, that is out of sight and out of mind. When unseen it gives no uneasiness, and, even if capable of correction, we take no pains to remove it. So when we hear the word of God. It is like a mirror held up before us. In the perfect precepts of the law, and the perfect requirements of the gospel, we see our own short-comings and defects, and perhaps think that we will correct them. But we turn away immediately, and forget it all. If, however, we were doers of the word, we should endeavor to remove all those defects and blemishes in our moral character, and to bring our whole souls into conformity with what the law and the gospel require. The phrase natural face (Greek: face of birth), means, the face or appearance which we have in virtue of our natural birth. The word glass here means mirror. Glass was not commonly used for mirrors among the ancients, but they were made of polished plates of metal. See the Isa 3:24 note, and Job 37:18 note.
Jam 1:24
For he beholdeth himself – While he looks in the mirror he sees his true appearance.
And goeth his way, and straightway forgetteth – As soon as he goes away, he forgets it. The apostle does not refer to any intention on his part, but to what is known to occur as a matter of fact.
What manner of than he was – How he looked; and especially if there was anything in his appearance that required correction.
Fuente: Albert Barnes’ Notes on the Bible
Verse 23. Beholding his natural face in a glass] This metaphor is very simple, but very expressive. A man wishes to see his own face, and how, in its natural state, it appears; for this purpose he looks into a mirror, by which his real face, with all its blemishes and imperfections, is exhibited. He is affected with his own appearance; he sees deformities that might be remedied; spots, superfluities, and impurities, that might be removed. While he continues to look into the mirror he is affected, and wishes himself different to what he appears, and forms purposes of doing what he can to render his countenance agreeable. On going away he soon forgets what manner of person he was, because the mirror is now removed, and his face is no longer reflected to himself; and he no longer recollects how disagreeable he appeared, and his own resolutions of improving his countenance. The doctrines of God, faithfully preached, are such a mirror; he who hears cannot help discovering his own character, and being affected with his own deformity; he sorrows, and purposes amendment; but when the preaching is over, the mirror is removed, and not being careful to examine the records of his salvation, the perfect law of liberty, Jas 1:25, or not continuing to look therein, he soon forgets what manner of man he was; or, reposing some unscriptural trust in God’s mercy, he reasons himself out of the necessity of repentance and amendment of life, and thus deceives his soul.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He is like unto a man: the Greek word here used, properly signifies the sex, not the species, but is indifferently used by this apostle with the other, as Jam 1:12,20, so that by a man looking at his face in a glass, is meant any man or woman.
Beholding his natural face; or, the face of his nativity, by a Hebraism, for natural face, as we translate it; i.e. his own face, that which nature gave him, or he was born with.
In a glass; the word is here compared to a looking-glass: as the glass represents to us the features and complexions of our faces, whether beautiful or deformed; so the word shows us the true face of our souls, the beauty of Gods image when restored to them, and the spots of sin which so greatly disfigure them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. Forthe logicalself-deceit (Jas 1:22)illustrated.
not a doermoreliterally, “a notdoer” [ALFORD].The true disciple, say the rabbis, learns in order that he may do,not in order that he may merely know or teach.
his natural faceliterally,”the countenance of his birth”: the face he was born with.As a man may behold his natural face in a mirror, so thehearer may perceive his moral visage in God’s Word. Thisfaithful portraiture of man’s soul in Scripture, is the strongestproof of the truth of the latter. In it, too, we see mirrored God’sglory, as well as our natural vileness.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But if any man be a hearer of the word, and not a doer,…. The Arabic version here again reads, “a hearer of the law”, and so some copies; not hearing, but practice, is the main thing; not theory, but action: hence, says R. Simeon, not the word, or the searching into it, and the explanation of it, is the root, or principal thing, , “but the work” p: and if a man is only a preacher, or a hearer, and not a doer,
he is like unto a man beholding his natural face in a glass; or, “the face of his generation”; the face with which he was born; his true, genuine, native face; in distinction from any counterfeit one, or from the face of his mind: it means his own corporeal face. The Ethiopic version renders it, “the lineaments of his face”.
p Pirke Abot, c. 1. sect. 17.
Fuente: John Gill’s Exposition of the Entire Bible
And not a doer ( ). Condition of first class, assumed as true, and (rather than ) contrasts with .
Unto a man beholding ( ). Associative instrumental case after as in 1:6. Note as in 1:8 in contrast with (woman), not (general term for man). Present active participle of to put the mind down on (, ), to consider attentively, to take note of, as in verse 24 ().
His natural face ( ). “The face of his birth” (origin, lineage, nativity). For this use of see Jas 3:6; Matt 1:1; Matt 1:18; Luke 1:13.
In a mirror ( ). Old word (from , ) in N.T. only here and 1Co 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See in 2Co 3:18.
Fuente: Robertson’s Word Pictures in the New Testament
Beholding [] . With the notion of attentively considering (kata, down into, or through; compare eijv, into, ver. 25). Compare Luk 12:24, 27; Heb 3:1. So that the contrast is not between a hasty look and a careful contemplation (ver. 25, looketh). It is not mere careless hearing of the word which James rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer.
His natural face [ ] . Lit., the countenance of his birth; the face he was born with.
In a glass [ ] . Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1Co 13:12.
Fuente: Vincent’s Word Studies in the New Testament
1) Any person who is a hearer of the Word and
not an active agent, doing the things taught therein, is like a grown man gawking at his birth-face in a mirror, a metal reflector, beholding his own form with vain pride.
2) He is headed for destruction, a terrible fall, Pro 16:18; Pro 29:23; 1Jn 2:16.
THE MAN IN THE LOOKING GLASS
When you get what you want in your struggle for self and the world makes you king for a day
Just go to the mirror and look at yourself and see what that guy has to say.
For it isn’t your mother or father or wife who judgment upon you must pass
The fellow whose verdict counts most in your life is the man looking back from the glass.
He’s the fellow to please, never mind all the rest for he’s with you clear through to the end
And you’ve passed your most dangerous and difficult task if the guy in the glass is your friend.
You may be like Jack Horner, and chisel a plum and think you’re a wonderful guy
But the man in the glass says you’re only a bum if you can’t look him straight in the eye.
You may fool the whole world down the pathway of years and get pats on the back as you pass
But your final reward will be heartaches and tears if you’ve cheated the man in the glass.
Fuente: Garner-Howes Baptist Commentary
23 He is like to a man. Heavenly doctrine is indeed a mirror in which God presents himself to our view; but so that we may be transformed unto his image, as Paul says in 2Co 3:18. But here he speaks of the external glance of the eye, not of the vivid and efficacious meditation which penetrates into the heart. It is a striking comparison, by which he briefly intimates, that a doctrine merely heard and not received inwardly into the heart avails nothing, because it soon vanishes away.
Fuente: Calvin’s Complete Commentary
(23) He is like unto a man beholding his natural face in a glass.The Apostle points grimly to an example of this self-deception. He (literally, this) is like unto a man beholding his natural face in a mirror. Not a glass, but a mirror of polished steel, such as are still used in the East. His natural face, or the face of his birththe real appearance, that is, which the reflection of the Word of God, properly looked into, will afford the inquirer.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Natural face Literally, the face of his birth; the face he was born with, and which he had been in the habit of seeing all his life; and so the stranger that he should forget it the moment he ceases looking at it.
Glass Mirror. See note, 1Co 13:12.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For if any one is a hearer of the word and not a doer, he is like to a man beholding his natural face in a mirror, for he beholds himself, and goes away, and immediately forgets what manner of man he was.’
He then illustrates his argument by the picture of a man who goes and glances in a mirror. He sees himself, but does not weigh himself up, and he then goes away and forgets what little he has observed and what he is supposed to be, and does nothing about what he has seen. It has not affected his actions. And this is like a man who hears the word, and then conveniently forgets what he is supposed to be and does not do it. It does not affect his actions. It is supreme folly.
Fuente: Commentary Series on the Bible by Peter Pett
Jam 1:23. Like unto a man beholding his natural face, &c. By way of opposition to the moral temper and disposition of his mind;which he is to view in the glass of the gospel, and carefully regulate thereby; Jam 1:25. Perhaps some of them pretended, that Abraham believed, and that was counted unto him for righteousness; and therefore there was no occasion that they should be doers of the word, seeing they believed it, and were very ready to hear it: (See ch. Jam 2:14, &c.) as too many professors do in these days, making the holy Jesus a minister of sin.
Fuente: Commentary on the Holy Bible by Thomas Coke
Jas 1:23 . This exhortation is confirmed by a comparison. Therefore: , which is not superfluous (Pott). This verse expresses the similitude; Jas 1:24 the tertium comparationis. A hearer, who is not a doer, is to be compared to a man who contemplates his bodily form in a glass. Hornejus, Rosenmller, Semler, Pott, and others, attach to the word the additional meaning of a transitory observation, against the etymology and the linguistic use of the word (comp. Luk 12:24 ; Luk 12:37 ; Act 7:31-32 ; Act 11:6 ). The point of transitoriness, or, more correctly, of transitory contemplation, is contained not in the verb, but in the situation, which in Jas 1:24 is prominently brought forward by . On the rhetorical usage of again resuming the foregoing subject (which is here expressed by . . .) by , see Winer, p. 144 [E. T. 199]; A. Buttmann, p. 262 [E. T. 347]; on , see Jas 1:6 ; , as in Jas 1:8 , and frequently with James. [99]
] By is here meant not the whole form (Baumgarten, Hensler, Pott, Schneckenburger), but the face. By is “more plainly indicated the sphere of mere material perception, from which the comparison is taken, as distinguished from the ethical sphere of ” (Wiesinger). denotes not so much the natural life as the natural birth , so that the phrase is to be interpreted: the countenance which one possesses by his natural birth. See Eustathius in Od. ix. p. 663, 25. [100]
Whether belongs to the whole idea, or only to the genitive, is uncertain. Winer, p. 212, leaves it undecided; Wiesinger is for the first rendering; but the union here (as well as in Col 1:13 ) with the genitive appears to be more natural.
[99] The remark of Paes, approved of by Lange, is curious: viri obiter tantum solent specula intueri, muliebre autem est, curiose se ad speculum componere.
[100] Lange argues against this explanation, whilst, mingling in a most confused manner the image employed with the thing itself, he explains as “the image of the inner man’s appearance according to his sinful condition.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
Ver. 23. His natural face ] Gr. the face of his nativity, that wherewith he was born into the world. Pythagoras wished his scholars often to view themselves in a glass, that if they were well-favoured, they might likewise be well-conditioned; as if otherwise, they might make it up in virtue.
” Si mihi difficilis formam natura negavit,
Ingenio formae damna rependo meae.
Ovid. Epist.
The law is a crystal glass, wherein a man may soon see his spiritual deformities, and be advertised of his duty. See Trapp on “ Jam 1:25 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23 25 .] Justification of , and of the foregoing exhortation .
Fuente: Henry Alford’s Greek Testament
23 .] Because, if any is a hearer of the word and not (the hypothesis being one of fact, that he , is used, where we should rather expect , and where in the exhortation, has been used. Strictly, it is ‘if any one is a hearer, and a not-doer’) a doer, this man (the demonstrative pronoun points more markedly at the individual in whom the hearing and not-doing are united: see reff.) is like to a man ( general again: see Jas 1:8 ; Jas 1:12 , &c. Huther quotes a curious comment from Paes: “Viri obiter tantum solent specula intueri, muliebre autem est curiose se ad speculum componere”) contemplating (reff. Probably the example was meant to have a general reference: for though it may be true, as De Wette says, that many men remember well their appearance in the mirror, the common rule is that men forget it. Had a particular case of one who looks and forgets been intended, the next sentence would not surely have been introduced with the aor. and , but with and participles) the countenance of his birth (i. e. as E. V., “ his natural face :” the face he was born with. The expression is to be explained apparently as Wiesinger: “Not that he can see in the glass any other than his natural face, but the addition serves more plainly to point out the sphere of mere material perception from which the comparison is taken, as distinguished from the ethical sphere of , and at the same time hints at the easy translation of the remark from the one department to the other, in which ‘the word of God is a mirror in which we may and ought to see our moral visage,’ as De Wette.” Various other explanations have been given: by Pott, “Formam vultus nativam transeundo animadvertit: supple, non item maculas vultui haud insitas, sed propria culpa adspersas:” Luther, Michaelis, Benson, Knapp imagine a contrast to be intended between his natural face and : Schulthess, between the natural face and a mask: &c. Whether the gen. (not ) belongs to or to , is uncertain as the words stand: more probably however to the latter: cf. , Col 1:13 ) in a mirror (see reff.: and Pind. Neh 7:20 ):
Fuente: Henry Alford’s Greek Testament
Jas 1:23 . . : With the thought here contained, cf. Pseudo-Cyprian in De duobus mont. , chap. 13: “Ita me in vobis videte, quomodo quis vestrum se videt in aquam aut in speculum” (Resch., op. cit. , P. 35), cf. 1Co 13:12 ; 2Co 3:18 . : Cf. Jud 1:12 :18, , “all the days of the natural life,” . being used of unenduring existence; if this is the meaning here, it is used “to contrast the reflexion in the mirror of the face which belongs to this transitory life, with the reflexion, as seen in the Word, of the character which is being here moulded for eternity” (Mayor). In Jas 1:24 , “forgetteth what manner of man he was” makes it improbable that the reference is to the “natural face,” because a man would probably have some idea as to what his features were like. If is here used in the sense of “personality” (as in Sir 4:22 ; Sir 4:27 ; Sir 7:6 ; Sir 10:5 ; Sir 42:1 , etc.) then the reference would perhaps be to a man looking into his conscience, i.e. , “the personality at its birth,” before he had become sin-stained; this being what he was originally meant to be. The Peshit simplifies the matter by omitting , and is followed in this by some minor authorities. : Cf. Sir 12:11 ; and Wis 7:26 .
Fuente: The Expositors Greek Testament by Robertson
unto = to.
beholding. Greek. katanoeo. Genitive rendered “consider. “App-133.
his natural face. Literally the face (Jam 1:11) of his birth (Greek. genesis. Only here, Jam 3:6, and Mat 1:1).
glass = mirror. Greek. esoptron. Only here and 1Co 13:12
Fuente: Companion Bible Notes, Appendices and Graphics
23-25.] Justification of , and of the foregoing exhortation.
Fuente: The Greek Testament
Jam 1:23. , because) The false reasoning, self-deceit, of careless hearers is explained.-, of nature) Comp. ch. Jam 3:6.- , in a mirror) The truth of Scripture is proved from this, that it presents to a man a most accurate portrait of his soul.
Fuente: Gnomon of the New Testament
Jam 2:14-26, Jer 44:16, Eze 33:31, Eze 33:32, Mat 7:26, Mat 7:27, Luk 6:47 – Luk 7:16
Reciprocal: Psa 119:16 – not forget Mat 20:16 – for Luk 8:5 – fell Luk 8:12 – by Joh 3:20 – every Act 26:28 – Almost 1Co 13:12 – we see 2Co 3:18 – as in Jam 1:25 – a forgetful Jam 4:11 – a doer
Fuente: The Treasury of Scripture Knowledge
Jas 1:23. While a man is standing before a mirror he is seeing himself in reflection but no action is being shown. Likewise as long as a person is only hearing (or reading) the Bible he is seeing his duties portrayed but seeing nothing being done.
Fuente: Combined Bible Commentary
Jas 1:23. For. The above exhortation is enforced by a comparison. A hearer of the word, who is not a doer, resembles a man seeing his face in a mirror, without its making any permanent impression upon him.
if any man be a hearer of the word and not a doer, he is like unto a man beholding his natural face: liter ally, the countenance of his birth,that face with which he was born; and therefore here well translated his natural face. The word for beholding literally denotes contemplating: it does not involve the idea of a passing glance, which is suggested by what follows.
in a glass, or mirror. The ancients had no looking-glasses properly so called; their mirrors were usually made of polished metals. In them objects could be but dimly discerned: Now we see through a glass darkly (1Co 13:12).
Fuente: A Popular Commentary on the New Testament
In these words our apostle declares the vanity and unprofitableness of a bare hearing of the word, by a similitude taken from a man looking in a glass; though he sees in a glass his own natural face, which he was born with, whilst he is looking in it, yet no sooner is he gone from it, but he forgets the figure and fashion of his own countenance, having had only a slight and transient view of it; so, in like manner, the preaching of the word has not an awakening influence, and leaves not an abiding impression upon most hearers, who are willing to be deceived, and to deceive themselves, by a bare and naked hearing of divine truths.
Learn hence, that the word of God is a glass, or as a glass, in which the soul’s complexion may be seen: in this glass we may see both God and ourselves. Christ’s beauty, and our own deformity, both our disease, and our remedy.
Learn, 2. That the glass of the word must not be carelessly and cursorily looked into, with a slight and superficial glance, but if we desire to have all the spots and blemishes of our souls thoroughly discovered, we must keep it before our eyes continually, and daily dress our souls by it.
Fuente: Expository Notes with Practical Observations on the New Testament
Jas 1:23-24. If any be a hearer of the word merely, and not a doer If he do not comply with its design, do not so consider and believe it as to lay it to heart, and be influenced by its doctrines, obey its precepts, embrace and rely on its promises, revere and stand in awe of its threatenings, guarding against what would expose him to them; he is like a man beholding From custom or by accident; his natural face in a glass Without any intention to discover, and wash or wipe off, the spots that may be on it. For he beholdeth himself Without taking particular notice of what renders his visage disagreeable; and goeth his way To other business; and straightway forgetteth what manner of man he was What renders his countenance uncomely, and requires to be removed. Here the word of God is represented as a mirror, in which, if a man will look with attention and care, he will see the face of his soul, and discover in what state he is, and what character he bears in the sight of God. It will manifest to him those principles and practices, those thoughts and imaginations, those affections, intentions, dispositions, words, and actions, which are contrary to truth and grace, to wisdom, piety, and virtue. But frequently those who discover all this through the word heard or read, go away, and so occupy themselves in secular affairs, as immediately to forget what manner of persons they were, and continue the same in their temper and conduct as before. Reader, is this thy case?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: 24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
If you look into the Word and go away unchanged then you have not been a doer of the Word, but a listener only. I must wonder why people bother going to church if they aren’t going to allow it to change them. There is no reason to waste your time going to hear, you could just as well go to the movies. There is no gain from listening only; the gain is in the doing of what you have heard.
If you aren’t a doer you are “like unto a man beholding his…” — the verb, “like” is a perfect tense. First of all it is a verb, it is an action – if you aren’t a doer you are beholding yourself in a glass. You are not only doing it, there is a permanence of beholding to an expected end. Not that you can’t change it, but as long as you are not a doer, you are a beholder and all that goes with that word which we will see in a moment.
There is consequence to the lack of doing and we should be warning people of such. They are setting themselves in opposition to that which God desires. This relates heavily to those that say that we shouldn’t have lists of do’s and don’ts. If we don’t mark in our minds those things that we should not do as described in the Word then we set ourselves against God. If we don’t mark in our minds those things which the Word speaks against and avoid them, we set ourselves against God.
When we look into the Word, we can know what sort of person we are; we can allow the Spirit to point out our pimples and flaws. If we allow this, then go get the Stridex or whatever miracle cream you use and work on the problem areas. If we don’t do the remedy we have looked and ignored the problem and forgotten that it is there.
I don’t know about you, or what defects you might find, but when I look into the Word and it points something out, I want to immediately take action to correct my image before my God.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
1:23 {17} For if any be a hearer of the word, and not a doer, he is like unto a man beholding his {u} natural face in a glass:
(17) Secondly: because they lose the most important use of God’s word, if they do not use it to correct the faults that they know.
(u) He alludes to that natural stain, which is contrary to the purity that we are born again into, the living image which we see in the law.
Fuente: Geneva Bible Notes
This illustration is so clear and so common that it needs little comment. The Greek verb katanoeo refers to careful observation. It does not mean to cast a hasty superficial glance, as some have suggested.