James 1:22-25
But be ye ( γινεσθε δε ). Rather, "But keep on becoming" (present middle imperative of γινομα ).Doers of the word ( ποιητα λογου ). Old word for agent ( -της ) from ποιεω to do as in 4:11; Ro 2:13, but in Ac 17:28 our "poet" (long regarded as a "doer" or "maker").
Hearers ( ακροατα ). Old word for agent again from ακροαμα (to be a hearer), in N.T. only here and Ro 2:13.
Deluding yourselves ( παραλογιζομενο εαυτους ). Present middle (direct) participle of παραλογιζομα, to reckon aside ( παρα ) and so wrong, to cheat, to deceive. Redundant reflexive εαυτους with the middle. In N.T. only here and Col 2:4. Such a man does not delude anyone but himself.
And not a doer ( κα ου ποιητης ). Condition of first class, assumed as true, and ου (rather than μη ) contrasts ποιητης with ακροατης.
Unto a man beholding ( ανδρ κατανοουντ ). Associative instrumental case after εοικεν as in 1:6. Note ανδρ as in 1:8 in contrast with γυναικ (woman), not ανθρωπω (general term for man). Present active participle of κατανοεω to put the mind down on ( κατα, νους ), to consider attentively, to take note of, as in verse 24 ( κατενοησεν ).
His natural face ( το προσωπον της γενεσεως αυτου ). "The face of his birth" (origin, lineage, nativity). For this use of γενεσις see 3:6; Mt 1:1, 18; Lu 1:13.
In a mirror ( εν εσοπτρω ). Old word (from εισ, οπτω ) 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 κατοπτριζομα in 2Co 3:18.
He beholdeth himself ( κατενοησεν εαυτον ). Usually explained as gnomic aorist like those in 1:11, but the ordinary force of the tenses is best here. "He glanced at himself ( κατενοησεν aorist) and off he has gone ( απεληλυθεν perfect active) and straightway forgot ( επελαθετο, second aorist middle indicative of επιλανθανομα ) what sort of a man he was" ( οποιος ην, 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).
He that looketh into ( ο παρακυψας ). First aorist active articular participle of παρακυπτω, old verb, to stoop and look into (Joh 20:5, 11), to gaze carefully by the side of, to peer into or to peep into (1Pe 1:12). Here the notion of beside ( παρα ) or of stooping ( κυπτω ) is not strong. Sometimes, as Hort shows, the word means only a cursory glance, but the contrast with verse 24 seems to preclude that here.
The perfect law ( νομον τελειον ). For τελειον see 1:17. See Ro 7:12 for Paul's idea of the law of God. James here refers to the word of truth (1:18), the gospel of grace (Ga 6:2; Ro 12:2).
The law of liberty ( τον της ελευθεριας ). "That of liberty," explaining why it is "perfect" (2:12 also), rests on the work of Christ, whose truth sets us free (Joh 8:32; 2Co 3:16; Ro 8:2).
And so continueth ( κα παραμεινας ). First aorist active articular participle again of παραμενω, parallel with παρακυψας. Παραμενω is to stay beside, and see Php 1:25 for contrast with the simplex μενω.
Being ( γενομενος ). Rather, "having become" (second aorist middle participle of γινομα to become).
Not a hearer that forgetteth ( ουκ ακροατης επιλησμονης ). "Not a hearer of forgetfulness" (descriptive genitive, marked by forgetfulness). Επιλησμονη is a late and rare word (from επιλησμων, forgetful, from επιλανθομα, to forget, as in verse 24), here only in N.T.
But a doer that worketh ( αλλα ποιητης εργου ). "But a doer of work," a doer marked by work (descriptive genitive εργου ), not by mere listening or mere talk.
In his doing ( εν τη ποιησε αυτου ). Another beatitude with μακαριος as in 1:12, like the Beatitudes in Mt 5:3-12. Ποιησις is an old word (from ποιεω for the act of doing), only here in N.T.
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