The Meaning of James 1:23 Explained

James 1:23

KJV: 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:

YLT: because, if any one is a hearer of the word and not a doer, this one hath been like to a man viewing his natural face in a mirror,

Darby: For if any man be a hearer of the word and not a doer, he is like to a man considering his natural face in a mirror:

ASV: For if any one is a hearer of the word and not a doer, he is like unto a man beholding his natural face in a mirror:

KJV Reverse Interlinear

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: 

What does James 1:23 Mean?

Context Summary

James 1:19-27 - Doers, Not Hearers Only
Keep your mouth closed when you are angry; the inner fire will die out of itself, if you keep the doors and windows shut. In James 1:18 we are taught that God's truth is the agent of regeneration; in James 1:21 it is the means of deepening our consecration. It is a blessed thing, when not only the words, but the Word of God is engrafted on the wild stock of our nature.
The one and only way of making holy impressions permanent is by translating them into Christian living. It is not enough to see ourselves reflected in the mirror of God's Word; we must so continue, not as hearers who forget, but as doers that perform. Many appear to think that blessedness results from hearing, and are always on foot to attend new conventions. No; the true blessedness accrues from doing. The heart of our Christian faith is purity, the stainless garb of the soul, and thoughtful ministration to the widow and orphan-but these are possible only through the indwelling of Christ by the Holy Spirit. [source]

Chapter Summary: James 1

1  James greets the twelve tribes among the nations;
2  exhorts to rejoice in trials and temptations;
5  to ask patience of God;
13  and in our trials not to impute our weakness, or sins, to him,
19  but rather to hearken to the word, to meditate on it, and to do thereafter
26  Otherwise men may seem, but never be, truly religious

Greek Commentary for James 1:23

And not a doer [και ου ποιητης]
Condition of first class, assumed as true, and ου — ou (rather than μη — mē) contrasts ποιητης — poiētēs with ακροατης — akroatēs a man beholding Associative instrumental case after εοικεν — eoiken as in James 1:6. Note ανδρι — andri as in James 1:8 in contrast with γυναικι — gunaiki (woman), not αντρωπωι — anthrōpōi (general term for man). Present active participle of κατανοεω — katanoeō to put the mind down on (κατα νους — kataκατενοησεν — nous), to consider attentively, to take note of, as in James 1:24 (το προσωπον της γενεσεως αυτου — katenoēsen). [source]
His natural face [γενεσις]
“The face of his birth” (origin, lineage, nativity). For this use of εν εσοπτρωι — genesis see James 3:6; Matthew 1:1, Matthew 1:18; Luke 1:13.In a mirror (εισ οπτω — en esoptrōi). Old word (from κατοπτριζομαι — eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
In a mirror [εισ οπτω]
Old word (from κατοπτριζομαι — eisoptō) in N.T. only here and 1 Corinthians 13:12. The mirrors of the ancients were not of glass, but of polished metal (of silver or usually of copper and tin). See katoptrizomai in 2 Corinthians 3:18. [source]
Beholding [κατανοοῦντι]
With the notion of attentively considering ( κατά , down into, or through; compare εἰς , into, James 1:25). Compare Luke 12:24, Luke 12:27; Hebrews 3:1. So that the contrast is not between a hasty look and a careful contemplation (James 1:25, 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. [source]
His natural face [τὸ πρόσωπον τῆς γενέσεως]
Lit.,the countenance of his birth; the face he was born with. [source]
In a glass [ἐν ἐσόπτρῳ]
Better, Rev., a mirror; a metallic mirror. The word occurs only here and 1 Corinthians 13:12. [source]

Reverse Greek Commentary Search for James 1:23

1 Corinthians 13:12 Through a glass [δἰ ἐσόπτρου]
Rev., in a mirror. Through ( διά ) is by means of. Others, however, explain it as referring to the illusion by which the mirrored image appears to be on the other side of the surface: others, again, think that the reference is to a window made of horn or other translucent material. This is quite untenable. Ἔσοπτρον mirroroccurs only here and James 1:23. The synonymous word κάτοπτρον does not appear in the New Testament, but its kindred verb κατοπτρίζομαι tolook at one's self in a mirror, is found, 2 Corinthians 3:18. The thought of imperfect seeing is emphasized by the character of the ancient mirror, which was of polished metal, and required constant polishing, so that a sponge with pounded pumice-stone was generally attached to it. Corinth was famous for the manufacture of these. Pliny mentions stone mirrors of agate, and Nero is said to have used an emerald. The mirrors were usually so small as to be carried in the hand, though there are allusions to larger ones which reflected the entire person. The figure of the mirror, illustrating the partial vision of divine things, is frequent in the rabbinical writings, applied, for instance, to Moses and the prophets. Plato says: “There is no light in the earthly copies of justice or temperance or any of the higher qualities which are precious to souls: they are seen through a glass, dimly” (“Phaedrus,” 250). Compare “Republic,” vii., 516. [source]
Hebrews 3:1 Consider [κατανοήσατε]
Attentively, thoughtfully ( κατὰ ). See on James 1:23. The writer's habit is to use the communicative we or us identifying himself with his readers. [source]
Hebrews 10:24 Let us consider one another [κατανοῶμεν ἀλλήλους]
Take careful note of each other's spiritual welfare. For the verb see on James 1:23. It denotes attentive, continuous care. Comp. Hebrews 3:1. [source]
James 3:6 The course of nature [τροχὸν τῆς γενέσεως]
A very obscure passage. Τροχός , (only here in New Testament), from τρέχω , to run, applies generally to anything round or circular which runs or rolls, as a wheel or sphere. Hence, often a wheel. Used of the circuit of fortifications and of circles or zones of land or sea. From the radical sense, to run, comes the meaning course, as the course of the sun; and from this a place for running, a race-course. Γενέσεως rendered nature, means origin, beginning, birth, manner of birth, production, and is used by Plato for the creation, or the sum of created things. It also means a race, and a generation or age. In the New Testament it occurs but twice outside of this epistle, viz., at Matthew 1:1, “the book of the generation of Jesus Christ,” where the meaning is origin or birth; the birth-book of Jesus Christ. The other passage is Matthew 1:18, according to the best texts, also meaning birth. In James 1:23, as we have seen, πρόσωπον τῆς γενέσεως , is the face of his birth. We may then safely translate τροχός by wheel; and as birth is the meaning of γένεσις in every New-Testament passage where it occurs, we may give it the preference here and render the wheel of birth - i.e., the wheel which is set in motion at birth and runs on to the close of life. It is thus a figurative description of human life. So Anacreon:“The chariot-wheel, like life, runs rolling round,”Tertullian says: “The whole revolving wheel of existence bears witness to the resurrection of the dead.” The Rev., which gives nature, puts birth in margin. This revolving wheel is kindled by the tongue, and rolls on in destructive blaze. The image is justified by the fact. The tongue works the chief mischief, kindles the most baleful fires in the course of life. [source]
James 1:6 Nothing doubting [μηδεν διακρινομενος]
Negative way of saying εν πιστει — en pistei (in faith), present passive participle of διακρινω — diakrinō old verb to separate Second perfect active indicative with the linear force alone from εικω — eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx).The surge of the sea Old word (from κλυζω — kluzō to wash against) for a dashing or surging wave in contrast with κυμα — kuma (successive waves), in N.T. only here and Luke 8:24. In associative instrumental case after εοικεν — eoiken In Ephesians 4:14 we have κλυδονιζω — kludonizō (from κλυδων — kludōn), to toss by waves.Driven by the wind (ανεμιζομενωι — anemizomenōi). Present passive participle (agreeing in case with κλυδωνι — kludōni) of ανεμιζω — anemizō earliest known example and probably coined by James (from ανεμος — anemos), who is fond of verbs in ιζω — ̇izō (Mayor). The old Greek used ανεμοω — anemoō In Ephesians 4:14 Paul uses both κλυδονιζω — kludonizō and περιπερω ανεμωι — peripherō anemōi It is a vivid picture of the sea whipped into white-caps by the winds.Tossed Present passive participle also in agreement with κλυδωνι — kludōni from ριπιζω — ripizō rare verb (Aristophanes, Plutarch, Philo) from ριπις — ripis (a bellows or fire-fan), here only in N.T. It is a picture of “the restless swaying to and fro of the surface of the water, blown upon by shifting breezes” (Hort), the waverer with slight rufflement. [source]
James 1:6 Is like [εοικεν]
Second perfect active indicative with the linear force alone from εικω — eikō to be like. Old form, but in N.T. only here and James 1:23 (a literary touch, not in lxx). [source]
James 1:8 Man [ανηρ]
Instead of αντρωπος — anthrōpos (general term) in James 1:7, perhaps for variety (Ropes), but often in James (James 1:12, James 1:23; James 2:2; James 3:2), though in other Epistles usually in distinction from γυνη — gunē (woman). [source]
James 2:11 Now if thou dost not commit adultery, but killest [ου]
Condition of first class with δε — ou (not ει μη — mē) because of the contrast with ου — de whereas παραβατης νομου — ei mē would mean “unless,” a different idea. So ou in James 1:23.A transgressor of the law (parabatēs nomou) as in James 2:9. Murder springs out of anger (Matthew 5:21-26). People free from fleshly sins have often “made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins” (Hort). [source]
James 4:17 To do good [καλον ποιειν]
“To do a good deed.”And doeth it not (και μη ποιουντι — kai mē poiounti). Dative again of the present active participle of ποιεω — poieō “and to one not doing it.” Cf. “not a doer” (James 1:23) and Matthew 7:26.Sin Unused knowledge of one‘s duty is sin, the sin of omission. Cf. Matthew 23:23. [source]
James 4:17 And doeth it not [και μη ποιουντι]
Dative again of the present active participle of ποιεω — poieō “and to one not doing it.” Cf. “not a doer” (James 1:23) and Matthew 7:26. [source]
James 3:6 The world of iniquity [ο κοσμος της αδικιας]
A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after πυρ — pur instead of after αδικιας — adikias then the phrase may be the predicate with κατισταται — kathistatai (present passive indicative of κατιστημι — kathistēmi “is constituted,” or the present middle “presents itself”). Even so, κοσμος — kosmos remains a difficulty, whether it means the “ornament” (1 Peter 3:3) or “evil world” (James 1:27) or just “world” in the sense of widespread power for evil. The genitive αδικιας — adikias is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body.Which defileth the whole body (η σπιλουσα ολον το σωμα — hē spilousa holon to sōma). Present active participle of σπιλοω — spiloō late Koiné, verb, to stain from σπιλος — spilos (spot, also late word, in N.T. only in Ephesians 5:27; 2 Peter 2:13), in N.T. only here and Judges 1:23. Cf. James 1:27 ασπιλον — aspilon (unspotted).Setteth on fire Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22. [source]
James 3:6 Setteth on fire [πλογιζουσα]
Present active participle of πλογιζω — phlogizō old verb, to set on fire, to ignite, from πλοχ — phlox (flame), in N.T. only in this verse. See αναπτει — anaptei (James 3:5).The wheel of nature (τον τροχον γενεσεως — ton trochon geneseōs). Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac.And is set on fire by hell Present passive participle of πλογιζω — phlogizō giving the continual source of the fire in the tongue. For the metaphor of fire with γεεννα — gehenna see Matthew 5:22. [source]
James 3:6 The wheel of nature [τον τροχον γενεσεως]
Old word for wheel (from τρεχω — trechō to run), only here in N.T. “One of the hardest passages in the Bible” (Hort). To what does τροχον — trochon refer? For γενεσεως — geneseōs see note on James 1:23 apparently in the same sense. Vincent suggests “the wheel of birth” (cf. Matthew 1:1, Matthew 1:18). The ancient writers often use this same phrase (or κυκλος — kuklos cycle, in place of τροχος — trochos), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, “the unending round of death and rebirth” (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. [source]

What do the individual words in James 1:23 mean?

because if anyone a hearer of [the] word is and not a doer this one is like a man looking at [the] face - natural of him in a mirror
ὅτι εἴ τις ἀκροατὴς λόγου ἐστὶν καὶ οὐ ποιητής οὗτος ἔοικεν ἀνδρὶ κατανοοῦντι τὸ πρόσωπον τῆς γενέσεως αὐτοῦ ἐν ἐσόπτρῳ

ὅτι  because 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
τις  anyone 
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular
Root: τὶς  
Sense: a certain, a certain one.
ἀκροατὴς  a  hearer 
Parse: Noun, Nominative Masculine Singular
Root: ἀκροατής  
Sense: a hearer.
λόγου  of  [the]  word 
Parse: Noun, Genitive Masculine Singular
Root: λόγος  
Sense: of speech.
ποιητής  a  doer 
Parse: Noun, Nominative Masculine Singular
Root: ποιητής  
Sense: a maker, a producer, author.
οὗτος  this  one 
Parse: Demonstrative Pronoun, Nominative Masculine Singular
Root: οὗτος  
Sense: this.
ἔοικεν  is  like 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: ἔοικα  
Sense: to be like.
ἀνδρὶ  a  man 
Parse: Noun, Dative Masculine Singular
Root: ἀνήρ  
Sense: with reference to sex.
κατανοοῦντι  looking 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: κατανοέω  
Sense: to perceive, remark, observe, understand.
τὸ  at 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
πρόσωπον  [the]  face 
Parse: Noun, Accusative Neuter Singular
Root: πρόσωπον  
Sense: the face.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
γενέσεως  natural 
Parse: Noun, Genitive Feminine Singular
Root: γένεσις  
Sense: source, origin.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐσόπτρῳ  a  mirror 
Parse: Noun, Dative Neuter Singular
Root: ἔσοπτρον  
Sense: a mirror.