James 1:24

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James 1:24 in Multiple Translations

Berean Standard Bible BSB

and after observing himself goes away and immediately forgets what he looks like.

King James Version KJV

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

American Standard Version ASV

for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was.

Bible in Basic English BBE

For after looking at himself he goes away, and in a short time he has no memory of what he was like.

Free Bible Version FBV

You see yourself, but then you leave, and immediately forget what you looked like.

Geneva Bible 1599 GNV

For when he hath considered himselfe, hee goeth his way, and forgetteth immediately what maner of one he was.

Young's Literal Translation YLT

for he did view himself, and hath gone away, and immediately he did forget of what kind he was;

World English Bible WEB

for he sees himself, and goes away, and immediately forgets what kind of man he was.

Noah Webster Bible WBS

For he beholdeth himself, and goeth away, and immediately forgetteth what manner of man he was.

Douay-Rheims 1899 DRV

For he beheld himself, and went his way, and presently forgot what manner of man he was.

Translation for Translators T4T

Although he looks at himself, he goes away from the mirror and immediately forgets what he looks like.

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Berean Amplified Bible — James 1:24

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Word Study

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James 1:24 Interlinear (Deep Study)

BIB

GRK κατενοησεν γαρ εαυτον και απεληλυθεν και ευθεως επελαθετο οποιος ην

κατενοησεν katanoeō G2657 to observe Verb-AAI-3S

γαρ gar G1063 for Conj

εαυτον heautou G1438 themself F-3ASM

και kai G2532 and Conj

απεληλυθεν aperchomai G565 to go away Verb-2RAI-3S

και kai G2532 and Conj

ευθεως eutheōs G2112 immediately Adv

επελαθετο epilanthanō G1950 to forget Verb-2ADI-3S

οποιος hopoios G3697 what sort? Adj-NSM

ην eimi G1510 to be Verb-IAI-3S

Greek Word Study

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Greek Word Reference — James 1:24

κατενοησεν katanoeō G2657 "to observe" Verb-AAI-3S

To observe means to take note of or consider something carefully, like in Matthew 7:3 where it says to behold the plank in your own eye. It involves perceiving and discovering new things.

Definition: κατα-νοέω, -ῶ [in LXX for נָבַט hi., רָאָה, etc. ;] to take note of, perceive, consider carefully: Act.7:31-32; with accusative of thing(s), Mat.7:3, Luk.6:41 12:24, 27 20:23, Act.11:6 27:39, Rom.4:19; with accusative of person(s), Heb.3:1 10:24, Jas.1:23-24 (on the distinction bet. κ. and νοέω simplex, see M, Pr., 117).† (AS)

Usage: Occurs in 14 NT verses. KJV: behold, consider, discover, perceive See also: Acts 7:31; James 1:24; Hebrews 3:1.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εαυτον heautou G1438 "themself" F-3ASM

This reflexive pronoun means 'themself' or 'themselves', referring back to the subject of a sentence, as in Matthew 27:42 and Luke 23:35.

Definition: ἑαυτοῦ, -ῆς, -οῦ, dative -ῷ, etc., accusative -όν, etc., pi. -ῶν, etc. (Att. contr. αὑτοῦ, etc); reflex pron.; __1. prop, of 3rd person (Lat. sui, sibi, se), of himself, herself, itself, etc.: Mat.27:42, Mrk.15:31, Luk.23:35, al.; added to a middle verb, διεμερίσαντο ἑαυτοῖς, Jhn.19:24; to an active verb, Act.14:14 (M, Pr., 157); ἀφ᾽ ἑαυτοῦ, Luk.12:57 21:30, Jhn.5:19, al. (see: ἀπό); δι᾽ ἑαυτοῦ, Rom.14:14; ἐν ἑ., Mat.3:9, Mrk.5:30, al.; εἰς ἑ., Luk.15:17; καθ᾽ ἑαυτόν, Act.28:16, Jas.2:17; παρ᾽ ἑαυτῷ, at his own house, 1Co.16:2; πρὸς ἑ., with, to himself, Luk.18:11; as poss. pron. (with emphasis weakened; see M, Pr., 87f.), τ. ἑαυτῶν νεκρούς, Luk.9:60. __2. As reflexive 1st and 2nd of person(s) (so also frequently in cl., chiefly poetry), Mat.23:31, Mrk.9:50, Rom.8:23, 1Th.2:8, al. __3. In pl., for reciprocal pron., ἀλλήλων, -οις, -ους, of one another, etc.: Mat.21:38, Mrk.16:3, Eph.5:19, al. (AS)

Usage: Occurs in 306 NT verses. KJV: alone, her (own, -self), (he) himself, his (own), itself, one (to) another, our (thine) own(-selves), + that she had, their (own, own selves), (of) them(-selves), they, thyself, you, your (own, own conceits, own selves, -selves) See also: 1 Corinthians 3:18; Galatians 2:20; 1 Peter 1:12.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

απεληλυθεν aperchomai G565 "to go away" Verb-2RAI-3S

This word means to go away or depart from a place or person, as seen in Matthew 13:25. It can also mean to follow or go behind someone, and is often used in the Gospels to describe Jesus' travels. The word is used in various contexts, including Jesus' parables.

Definition: ἀπέρχομαι, [in LXX chiefly for הלךְ ;] __1. to go away, depart (also, in late writers, with "perfective" force, to arrive at a destination, the thought being carried on to the goal; M, Pr., 111f., 247; MM, see word); __(a) absol.: Mat.13:25, al.; ptcp., ἀπελθών, used pleonastically with other verbs as in Heb. (Dalman, Words, 21), Mat.13:28, al.; __(b) with mention of place or person: εἰς, Mat.14:15; ἐπί, Luk.24:24; πρός, Rev.10:9; ἀπό, Luk.1:38; ἐξω, Act.4:15; ἐκεῖ, Mat.2:22. __2. As in LXX, before ὀπίσω, with genitive (Heb. הָלַךְ אַחֲרֵי), to go after, follow: Mrk.1:20, Jhn.12:19; metaphorically, Mrk.1:42, Rev.21:1. (AS)

Usage: Occurs in 118 NT verses. KJV: come, depart, go (aside, away, back, out, … ways), pass away, be past See also: Acts 4:15; Mark 6:32; James 1:24.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ευθεως eutheōs G2112 "immediately" Adv

Immediately means doing something right away, as seen in Galatians 1:16 where Paul says God revealed Jesus to him at once.

Definition: εὐθέως adv. (εὐθύς), [in LXX: Job.5:3 (פִּתְאוֹם), Wis.5:12, 1Ma.11:12, al. ;] straightway, at once, directly: Gal.1:16, Jas.1:24, 3Jn.14 (cf. Dalman, Words, 28 f.), Rev.4:2, and frequently in Mt, Lk, Jo, Ac (in Mk, εὐθύς), which see) (AS)

Usage: Occurs in 88 NT verses. KJV: anon, as soon as, forthwith, immediately, shortly, straightway See also: 3 John 1:14; Mark 4:16; James 1:24.

επελαθετο epilanthanō G1950 "to forget" Verb-2ADI-3S

Means to forget or neglect something, like when Jesus warns his disciples not to forget the teachings in Matthew 16:5. It can also imply a lack of attention or care.

Definition: ἐπι-λανθάνομαι (alternative mid, form of ἐπιλήθω, to cause to forget) [in LXX chiefly for שָׁכַח ;] to forget, neglect: with inf., Mat.16:5, Mrk.8:14; with genitive, Heb.6:10 13:2, 16; with accusative (as occasionally in cl.; MM, Exp., xiv), Php.3:13; ὁποῖος ἦν, Jas.1:24; pass. ptcp. (cf. Isa.23:16, Sir.3:14 23:14, Wis.2:4), Luk.12:6.† (AS)

Usage: Occurs in 8 NT verses. KJV: (be) forget(-ful of) See also: Hebrews 6:10; Luke 12:6; Hebrews 13:2.

οποιος hopoios G3697 "what sort?" Adj-NSM

This word asks about the quality or kind of something, like in 1 Corinthians 3:13 and Galatians 2:6. It is used to describe or compare things, and is often translated as 'what manner' or 'such as'.

Definition: ὁποῖος, -οία, -οῖον [in LXX: Sng.5:10, 2Ma.11:37 * ;] of what sort: 1Co.3:13, Gal.2:6, 1Th.1:9, Jas.1:24; τοιοῦτος ὁ., such as, Act.26:29.† (AS)

Usage: Occurs in 5 NT verses. KJV: what manner (sort) of, such as whatsoever See also: 1 Corinthians 3:13; Acts 26:29; James 1:24.

ην eimi G1510 "to be" Verb-IAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — James 1:24

Show Verse Quote Highlights

Context
Cross References
James 1:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on James 1:24
Jamieson-Fausset-Brown on James 1:24
Matthew Poole's Commentary on James 1:24
Trapp's Commentary on James 1:24
Ellicott's Commentary on James 1:24
Cambridge Bible on James 1:24
Whedon's Commentary on James 1:24
Sermons on James 1:24

Context — Hearing and Doing

22Be doers of the word, and not hearers only. Otherwise, you are deceiving yourselves. 23For anyone who hears the word but does not carry it out is like a man who looks at his face in a mirror,

24and after observing himself goes away and immediately forgets what he looks like.

25But the one who looks intently into the perfect law of freedom, and continues to do so—not being a forgetful hearer, but an effective doer—he will be blessed in what he does. 26If anyone considers himself religious and yet does not bridle his tongue, he deceives his heart and his religion is worthless.

Cross References

	Reference	Text (BSB)
1	2 Peter 3:11	Since everything will be destroyed in this way, what kind of people ought you to be? You ought to conduct yourselves in holiness and godliness
2	Luke 1:66	And all who heard this wondered in their hearts and asked, “What then will this child become?” For the Lord’s hand was with him.
3	Luke 7:39	When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she is a sinner!”
4	Matthew 8:27	The men were amazed and asked, “What kind of man is this? Even the winds and the sea obey Him!”
5	Judges 8:18	Next, Gideon asked Zebah and Zalmunna, “What kind of men did you kill at Tabor?” “Men like you,” they answered, “each one resembling the son of a king.”
6	1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power, in the Holy Spirit, and with great conviction—just as you know we lived among you for your sake.

James 1:24 Summary

This verse is saying that if we only hear God's word and don't do anything about it, we are like someone who looks in a mirror and then forgets what they look like. We need to not only hear God's word, but also apply it to our lives, as seen in James 1:22 and Matthew 7:24-27. By doing so, we can be like the person in James 1:25 who looks intently into the perfect law of freedom and is blessed in what they do. This means taking the time to truly understand and apply God's word to our lives, rather than just going through the motions.

Frequently Asked Questions

What is the significance of the mirror in James 1:24?

The mirror in James 1:24 represents self-examination, where one looks at themselves to identify areas for improvement, much like how we use mirrors to examine our physical appearance, as seen in Exodus 38:8 and 2 Corinthians 3:18.

Why does the person in James 1:24 forget what they look like after observing themselves?

The person forgets what they look like because they do not take any action to change or apply what they have learned from their self-examination, which is a common theme in the Bible, such as in Ezekiel 33:31-32 and Matthew 7:24-27.

How does this verse relate to being a 'doer of the word' as mentioned in James 1:22?

This verse illustrates the difference between being a hearer and a doer, as one who only hears the word and does not apply it is like the person who looks in the mirror and forgets what they look like, whereas a doer of the word is like the one who looks intently into the perfect law of freedom in James 1:25.

What is the danger of being a 'forgetful hearer' as implied in James 1:24?

The danger of being a forgetful hearer is that one may deceive themselves into thinking they are following God's word when in reality they are not applying it to their lives, which can lead to spiritual stagnation and unfruitfulness, as warned in Matthew 13:22 and Hebrews 5:11-14.

Reflection Questions

What are some areas in my life where I have been like the person in James 1:24, observing myself but not taking action to change?
How can I ensure that I am not just a hearer of the word, but a doer of the word, as commanded in James 1:22?
In what ways can I 'look intently into the perfect law of freedom' as mentioned in James 1:25, and how will this affect my daily life?
What are some practical steps I can take to remember and apply what I have learned from God's word, rather than forgetting it like the person in James 1:24?

Gill's Exposition on James 1:24

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

Jamieson-Fausset-Brown on James 1:24

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

Matthew Poole's Commentary on James 1:24

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.

Trapp's Commentary on James 1:24

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.

Ellicott's Commentary on James 1:24

(24) For he beholdeth himself . . .—Better, for he beheld himself and went his way, and straightway forgot what he was. Like the simile in James 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.

Cambridge Bible on James 1:24

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 James 1:11.

Whedon's Commentary on James 1:24

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.

Sermons on James 1:24

	Sermon	Description
	Temptation by John Murray	In this sermon, the preacher discusses the power of temptation and the importance of resisting it. He emphasizes that temptation is constant and inevitable, and that giving in to i
	"Stamp Eternity on My Eye Balls" by Leonard Ravenhill	This sermon emphasizes the profound impact that a true understanding of eternity and judgment can have on our lives, suggesting that if we truly grasped these concepts, we would be
	(Common Market) the Time of Thr Toes Appearing by Willie Mullan	In this sermon, the preacher emphasizes the power and authority of the word of God, stating that it will ultimately rule the world. He highlights the importance of getting everyone
	(Common Market)\tthe Unity of the Market by Willie Mullan	In this sermon, the preacher discusses a dream that the king had, which involved a great image made of different materials. The image had a head of gold, arms and chest of silver,
	Remember Lot's Wife by Walid Bitar	Walid Bitar emphasizes the critical warning from Jesus to 'Remember Lot's wife,' illustrating the dangers of worldliness and the futility of relying on religious privileges for sal
	Living in Anticipation by Randy Amos	In this sermon, the preacher emphasizes the imminent coming of Jesus and the need for believers to be prepared. He highlights the Hebrew Christians who were lacking confidence and
	The Great Reward for Sacrificial Communication by Jeff Keehn	In this sermon, the speaker uses the analogy of plowing with a horse to illustrate how life can sometimes throw us off track. He emphasizes the importance of refocusing and not dwe