Exegetical and Hermeneutical Commentary of James 1:24
For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
24. beholdethmore literally,”he contemplated himself and hath gone his way,”that is, no sooner has he contemplated his image than he is gone hisway (Jas 1:11). “Contemplate”answers to hearing the word: “goeth his way,” to relaxingthe attention after hearingletting the mind go elsewhere, and theinterest of the thing heard pass away: then forgetfulnessfollows [ALFORD] (CompareEze 33:31). “Contemplate”here, and in Jas 1:23, impliesthat, though cursory, yet some knowledge of one’s self, at least forthe time, is imparted in hearing the word (1Co14:24).
and . . . andTherepetition expresses hastiness joined with levity [BENGEL].
forgetteth what manner of manhe wasin the mirror. Forgetfulness is no excuse (Jas 1:25;2Pe 1:9).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
He beholdeth himself ( ). Usually explained as gnomic aorist like those in 1:11, but the ordinary force of the tenses is best here. “He glanced at himself ( aorist) and off he has gone ( perfect active) and straightway forgot (, second aorist middle indicative of ) what sort of a man he was” ( , back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ’s wayside hearer).
Fuente: Robertson’s Word Pictures in the New Testament
He beholdeth [] . The aorist tense, throwing the sentence into a lively, narrative form : he beheld himself and forgot. Compare ver. 11.
Fuente: Vincent’s Word Studies in the New Testament
1) This gawking, self-admirer, “in the window beholds himself,” and off he goes, forgetting what sort of fellow he was. He doesn’t comb his hair. He doesn’t shave his beard. He doesn’t wash his face. He has been a vain beholder, without improving his personal appearance one whit.
2) This is the way of the way-side hearer of the Word, deceived. Mat 13:4; Mat 13:19. Having even known to do good and doing it not, to him it was sin, Jas 4:17. He sins by omission.
Fuente: Garner-Howes Baptist Commentary
(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 mans 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 preachers words. At the best the knowledge was only superficial, perhaps momentary; widely different from that which comes of a holy walk with God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
Jas 1:24 . With this verse begins the explanation of the image given in Jas 1:25 (therefore ), whilst . . is again resumed by . By the point of the mere transitoriness of the contemplation in the glass only before presupposed is brought forward, and by the result of such a contemplation is added, by which the points of application, which James employs, are brought out. The emphasis lies on and . The form of representation is here the same as in Jas 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 ; the averting of the mind from what is heard to ; and the being unconcerned about what is heard, by which the realization of the word in the life is prevented, to . James can only think on man according to his ethical condition in relation to the demands of the divine will, as corresponding to . . or 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 ( ) between the aorists, see Winer, p. 243 f. [E. T. 340].
On , 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 , 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.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
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, Jam 1:11 ), 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 ( ) 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 answers to the hearing of the word: the 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).
Fuente: Henry Alford’s Greek Testament
Jas 1:24 . : gnomic aorists, see note on , Jas 1:11 .
Fuente: The Expositors Greek Testament by Robertson
beholdeth = beheld. See Jam 1:23.
goeth, &c. = departed.
forgetteth = forgot.
Fuente: Companion Bible Notes, Appendices and Graphics
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, Jam 1:11), 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 () 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 answers to the hearing of the word: the 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).
Fuente: The Greek Testament
Jam 1:24. [, he hath contemplated himself) It can hardly happen that no knowledge whatever of ones self is imparted by the hearing of the word: 1Co 14:24.-V. g.]-, straightway) turning away to other subjects. The repetition of has great force in expressing this hastiness joined with levity. Gen 25:34 (Septuagint).-, he forgetteth) Forgetfulness is no excuse: Jam 1:25; 2Pe 1:9.
Fuente: Gnomon of the New Testament
what: Jdg 8:18, Mat 8:27, Luk 1:66, Luk 7:39, 1Th 1:5, 2Pe 3:11
Reciprocal: Psa 119:16 – not forget Luk 6:41 – but Luk 8:5 – fell Luk 8:12 – by Act 26:28 – Almost Jam 1:25 – a forgetful
Fuente: The Treasury of Scripture Knowledge
Jas 1:24. The moment he leaves the mirror the image disappears from his mind, and he will need to return to it again to “see himself as others see him.” It he could remain constantly before the glass he would never forget the vision of his appearance. However, in a literal sense a man could not remain always in front of the mirror and also attend to his other business, but that is not the part of the subject James is illustrating.
Fuente: Combined Bible Commentary
Jas 1:24. For he beholdeth himself, and goeth his way, and straightway forgetteth. The words are in the lively style of narrative: literally translated they are: For he contemplated himself, and has gone his way, and immediately forgot what manner of man he was. A general statement, not necessarily to be understood universally. A man has seldom any true or accurate notion of his own features: from beholding himself in a glass or mirror, he retains no distinct recollection of what he has seen.
what manner of man he was. No distinct impression is made on him; he cannot recall his own features. This most especially have been the case, when we take into consideration the imperfect nature of the mirrors of the ancients.