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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Colossians 3:8–11.
As we are to mortify inordinate appetites, so we are to mortify inordinate passions (Col 3:8): But now you also put off all these, anger wrath, malice; for these are contrary to the design of the gospel, as well as grosser impurities; and, though they are more spiritual wickedness, have not less malignity in them. The gospel religion introduces a change of the higher as well as the lower powers of the soul, and supports the dominion of right reason and conscience over appetite and passion. Anger and wrath are bad, but malice is worse, because it is more rooted and deliberate; it is anger heightened and settled. And, as the corrupt principles in the heart must be cut off, so the product of them in the tongue; as blasphemy, which seems there to mean, not so much speaking ill of God as speaking ill of men, giving ill language to them, or raising ill reports of them, and injuring their good name by any evil arts, - filthy communication, that is, all lewd and wanton discourse, which comes from a polluted mind in the speaker and propagates the same defilements in the hearers, - and lying: Lie not one to another (Col 3:9), for it is contrary both to the law of truth and the law of love, it is both unjust and unkind, and naturally tends to destroy all faith and friendship among mankind. Lying makes us like the devil (who is the father of lies), and is a prime part of the devil's image upon our souls; and therefore we are cautioned against this sin by this general reason: Seeing you have put off the old man with his deeds, and have put on the new man, Col 3:10. The consideration that we have by profession put away sin and espoused the cause and interest of Christ, that we have renounced all sin and stand engaged to Christ, should fortify us against this sin of lying. Those who have put off the old man have put it off with its deeds; and those who have put on the new man must put on all its deeds - not only espouse good principles but act them in a good conversation. The new man is said to be renewed in knowledge, because an ignorant soul cannot be a good soul. Without knowledge the heart cannot be good, Pro 19:2. The grace of God works upon the will and affections by renewing the understanding. Light is the first thing in the new creation, as it was in the first: after the image of him who created him. It was the honour of man in innocence that he was made after the image of God; but that image was defaced and lost by sin, and is renewed by sanctifying grace: so that a renewed soul is something like what Adam was in the day he was created. In the privilege and duty of sanctification there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, Col 3:11. There is now no difference arising from different country or different condition and circumstance of life: it is as much the duty of the one as of the other to be holy, and as much the privilege of the one as of the other to receive from God the grace to be so. Christ came to take down all partition-walls, that all might stand on the same level before God, both in duty and privilege. And for this reason, because Christ is all in all. Christ is a Christian's all, his only Lord and Saviour, and all his hope and happiness. And to those who are sanctified, one as well as another and whatever they are in other respects, he is all in all, the Alpha and Omega, the beginning and the end: he is all in all things to them.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But now put ye also away all these."
He speaks always both universally and particularly; but this is from earnestness.
"Anger, wrath, malice, railing, shameful speaking out of your mouth. Lie not one to another."
"Shameful speaking," he saith, "out of your mouth," clearly intimating that it pollutes it.
But against others he advanceth his discourse. Under the head of "passion and railing" he means revilings, just as under "wrath" he means wickedness. And in another place, to shame them, he says, "for we are members one of another." He makes them out to be as it were manufacturers of men; casting away this one, and receiving that. He spoke of a man's "members"; here he saith, "all." He spoke of his heart, wrath, mouth, blasphemy, eyes, fornication, covetousness, hands and feet, lying, the understanding itself, and the old mind.
A hermit said, ‘A monk ought not to listen to disparagement; he ought not to be disparaging, and he ought not to be scornful.’
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Summary
Colossians 3:8 serves as a pivotal exhortation within Paul's letter, urging believers to decisively abandon the sinful attitudes and destructive forms of speech characteristic of their former, unredeemed lives. Following the theological grounding that believers have been raised with Christ and have died to their old nature, this verse commands a practical "putting off" of vices such as anger, wrath, malice, blasphemy, and filthy communication, emphasizing that such behaviors are antithetical to their new identity in Christ.
Context
Literary Context
Colossians 3:8 is situated within a crucial transitional section of Paul's letter, moving from profound theological exposition to practical ethical instruction. The preceding verses Colossians 3:1-4 establish the believer's new identity as those "risen with Christ" and whose lives are "hidden with Christ in God." This spiritual reality forms the foundation for the subsequent ethical imperative. Verses Colossians 3:5-7 detail the "putting to death" or "mortifying" of "earthly members" – a list of sexual sins and covetousness – which belong to the "old man." Verse 8 continues this theme of discarding the old self, shifting the focus from immoral actions to destructive internal dispositions and their outward manifestation through speech. This section culminates in Colossians 3:9-11 with the command to "put off the old man with his deeds" and to "put on the new man," which is being renewed in the knowledge of Christ.
Historical & Cultural Context
The city of Colossae was a significant center in Asia Minor, influenced by various philosophical and religious currents, including a nascent form of Gnosticism that Paul addresses throughout the letter. This "Colossian heresy" often involved ascetic practices, angel worship, and a devaluation of Christ's supremacy, alongside a potential disconnect between spiritual knowledge and ethical living. Paul's emphasis on practical holiness and the transformation of character directly counters any Gnostic notion that spiritual enlightenment negates the need for moral purity. Furthermore, the cultural norms of the Greco-Roman world, while diverse, often tolerated or even celebrated forms of verbal abuse, slander, and coarse language, especially in public discourse or satirical contexts. Paul's call for the Colossian believers to shed "filthy communication" and "blasphemy" would have been a radical counter-cultural demand, distinguishing the Christian community as one marked by purity of speech and inner disposition, reflecting the holiness of God.
Key Themes
This verse powerfully contributes to several key themes woven throughout Colossians. Foremost is the theme of Radical Transformation and New Identity in Christ. Believers are not merely reformed but fundamentally recreated, having "died with Christ" and been "raised with Him" (Colossians 3:1). This new identity necessitates a corresponding new way of living, characterized by the "putting off" of the old, sinful self and the "putting on" of the new, Christ-like self (Colossians 3:9-10). The verse also highlights the Seriousness of Internal Attitudes and Sins of Speech. Paul meticulously lists both internal states (anger, wrath, malice) and their verbal expressions (blasphemy, filthy communication), underscoring that true spiritual maturity involves sanctification of both heart and tongue. This holistic approach to holiness is a consistent Pauline theme, emphasizing that the inner life profoundly impacts outward behavior, particularly in the realm of communication.
Exposition and Analysis
Key Word Analysis
From ἀπό (apo, "from") and τίθημι (tithēmi, "to place"), this verb literally means "to lay aside," "to strip off," or "to cast away." It conveys a decisive, intentional, and complete act of discarding something, much like removing old, soiled clothing. In the context of Christian ethics, it signifies a deliberate rejection and abandonment of sinful behaviors and attitudes that no longer align with one's new identity in Christ.
Derived from ὀρέγομαι (oregōmai, "to reach forth"), this term refers to a settled, deep-seated indignation or wrath. It often implies a more enduring, smoldering resentment, a righteous abhorrence, or even a disposition towards vengeance. While God's orgē can be righteous, human orgē is typically condemned as a violent passion that leads to sin.
From θύω (thyō, "to rush, rage"), this word describes a more volatile, passionate outburst of rage, a sudden heat of anger that can quickly subside, yet is intensely destructive in its moment. It signifies a furious, boiling passion, often associated with indignation or fierce resentment, distinct from the more enduring nature of orgē.
A compound word formed from αἰσχρός (aischros, "shameful, base") and λόγος (logos, "word, speech"), this term denotes vile, obscene, or abusive speech. It encompasses all forms of indecent talk, vulgarity, and language that is morally corrupt or offensive, reflecting a lack of reverence for God and respect for others.
Verse Breakdown
"But now ye also put off all these;"
This opening clause marks a strong transition ("But now") from theological truth to practical application. The command "put off" (Greek: apotíthēmi) is an imperative, demanding a decisive and deliberate action from the believers. The phrase "all these" serves as a comprehensive umbrella, referring both to the previously listed vices in Colossians 3:5 and the specific list that follows in this verse, emphasizing a complete renunciation of the old life.
"anger, wrath, malice, blasphemy,"
This segment enumerates specific internal attitudes and verbal sins that are to be discarded. "Anger" (orgē) and "wrath" (thymós) represent two facets of hostile emotion—the deep-seated indignation and the volatile outburst, respectively. "Malice" (kakía) signifies general ill-will, depravity, or a desire to harm others. "Blasphemy" (blasphēmía) refers to abusive speech, slander, or reviling, whether directed against God or against fellow human beings, reflecting a disrespectful and destructive tongue.
"filthy communication out of your mouth."
This final phrase focuses specifically on the outward manifestation of inner corruption through speech. "Filthy communication" (aischrología) encompasses all forms of obscene, vulgar, or morally offensive language. The explicit mention "out of your mouth" underscores that the command is not merely about internal thoughts but about the tangible, audible expressions that betray the heart's condition, highlighting the profound impact of words.
Literary Devices
Paul employs several potent Literary Devices in Colossians 3:8 to convey his imperative. The most prominent is the Metaphor of "putting off," which likens the shedding of sinful behaviors and attitudes to removing old, soiled garments. This vivid imagery, which is further developed by the "putting on" of new virtues in Colossians 3:12, powerfully communicates the idea of a deliberate, conscious, and complete change in one's moral wardrobe. The verse also utilizes Enumeration, listing a series of distinct vices (anger, wrath, malice, blasphemy, filthy communication). This comprehensive list emphasizes the wide range of negative dispositions and verbal sins that are incompatible with Christian living, leaving no room for selective obedience. The progression from internal attitudes (anger, wrath, malice) to their verbal manifestations (blasphemy, filthy communication) also demonstrates a form of Climactic Progression or Cause-and-Effect, highlighting how inner corruption inevitably spills out through the mouth.
Theological and Thematic Connections
Colossians 3:8 profoundly underscores the transformative power of the Gospel, asserting that genuine faith in Christ necessitates a radical break from the patterns of the old life. The command to "put off" these vices is not merely a moral suggestion but a theological imperative rooted in the believer's new identity as one who has died with Christ to sin and been raised with Him to newness of life. This process, known as sanctification, is an ongoing work of the Holy Spirit, enabling believers to align their daily conduct with their spiritual reality. The emphasis on both internal attitudes and outward speech highlights the holistic nature of Christian discipleship, where the heart's condition directly impacts the tongue's expression, reflecting the truth that "out of the abundance of the heart the mouth speaks" (Matthew 12:34).
Reflection and Application
Colossians 3:8 presents a direct challenge to every believer to conduct an honest inventory of their inner life and outward expressions. The command to "put off" these destructive elements is an active, ongoing process, not a passive hope. It requires intentionality, self-awareness, and reliance on the Holy Spirit to identify and dismantle the strongholds of anger, wrath, malice, and corrupt communication. In a world saturated with divisive rhetoric, online vitriol, and casual vulgarity, this verse calls us to be counter-cultural beacons of grace and truth. Our words, as much as our actions, should reflect the new creation we are in Christ, building up rather than tearing down, and bringing glory to God rather than shame. This daily discipline of guarding our hearts and mouths is a vital aspect of living out our identity as those who are "hidden with Christ in God," allowing His character to be increasingly manifested through us.
Questions for Reflection
FAQ
What is the difference between "anger" (orgē) and "wrath" (thymós) as used here?
While both terms refer to intense negative emotions, they carry distinct nuances in Greek. "Anger" (orgē) typically denotes a more settled, deep-seated, and often prolonged indignation or resentment. It can be a smoldering, enduring passion. "Wrath" (thymós), on the other hand, describes a more volatile, sudden, and explosive outburst of rage or fury. It's like a sudden flame that flares up intensely but may also subside quickly. Paul includes both to emphasize the comprehensive nature of the command: believers are to put away both the lingering, internal bitterness and the sudden, uncontrolled explosions of rage. Neither is compatible with the new life in Christ, as seen in Ephesians 4:26-27, which cautions against letting anger lead to sin.
How does "putting off" these vices relate to "putting on" Christian virtues mentioned later in Colossians?
The imagery of "putting off" and "putting on" is a powerful metaphor for the radical transformation that occurs in a believer's life. "Putting off" (as in Colossians 3:8) refers to the decisive act of discarding the old, sinful habits and attitudes that belong to the "old man" or the unredeemed self. It's a renunciation of the former way of life. Conversely, "putting on" (as in Colossians 3:12) signifies the active adoption and cultivation of new, Christ-like virtues such as compassion, kindness, humility, meekness, and patience. These two actions are complementary and essential for Christian growth. One cannot truly "put on" the new without first "putting off" the old; it's a continuous process of sanctification where the negative is shed to make room for the positive, reflecting the new creation in Christ (2 Corinthians 5:17).
Christ-Centered Fulfillment
Colossians 3:8 finds its ultimate fulfillment and empowerment in Jesus Christ. He is the perfect embodiment of the new humanity, entirely free from anger, wrath, malice, blasphemy, and filthy communication. His life demonstrated perfect self-control and speech that always brought grace and truth, even in the face of immense provocation (1 Peter 2:21-23). More profoundly, Christ's work on the cross is the very means by which believers are enabled to "put off" these vices. Through His death, our "old man" was crucified with Him (Romans 6:6), breaking the power of sin over our lives. His resurrection empowers us to walk in "newness of life" (Romans 6:4), making it possible to shed the sinful garments of the past. Therefore, the command to "put off all these" is not a burdensome legalistic demand but an invitation to live consistently with the reality of who we are in Christ—a reality secured by His finished work and sustained by His indwelling Spirit, who transforms us into His likeness (2 Corinthians 3:18).