TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 4:17–32. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle having gone through his exhortation to mutual love, unity, and concord, in the foregoing verses, there follows in these an exhortation to Christian purity and holiness of heart and life, and that both more general (Eph 4:17-24) and in several particular instances, Eph 4:25-32. This is solemnly introduced: "This I say therefore, and testify in the Lord; that is, seeing the matter is as above described, seeing you are members of Christ's body and partakers of such gifts, this I urge upon your consciences, and bear witness to as your duty in the Lord's name, and by virtue of the authority I have derived from him." Consider,
I.The more general exhortation to purity and holiness of heart and life.
1.It begins thus, "That you henceforth walk not as other Gentiles walk - that for the time to come you do not live, and behave yourselves, as ignorant and unconverted heathens do, who are wholly guided by an understanding employed about vain things, their idols and their worldly possessions, things which are no way profitable to their souls, and which will deceive their expectations." Converted Gentiles must not live as unconverted Gentiles do. Though they live among them, they must not live like them. Here,
(1.)The apostle takes occasion to describe the wickedness of the Gentile world, out of which regenerate Christians were snatched as brands out of the burning.
[1.]Their understandings were darkened, Eph 4:18. They were void of all saving knowledge; yea, ignorant of many things concerning God which the light of nature might have taught them. They sat in darkness, and they loved it rather than light: and by their ignorance they were alienated from the life of God. They were estranged fRom. and had a dislike and aversion to, a life of holiness, which is not only that way of life which God requires and approves, and by which we live to him, but which resembles God himself, in his purity, righteousness, truth, and goodness. Their wilful ignorance was the cause of their estrangement from this life of God, which begins in light and knowledge. Gross and affected ignorance is destructive to religion and godliness. And what was the cause of their being thus ignorant? It was because of the blindness or the hardness of their heart. It was not because God did not make himself known to them by his works, but because they would not admit the instructive rays of the divine light. They were ignorant because they would be so. Their ignorance proceeded from their obstinacy and the hardness of their hearts, their resisting the light and rejecting all the means of illumination and knowledge.
[2.]Their consciences were debauched and seared: Who being past feeling, Eph 4:19. They had no sense of their sin, nor of the misery and danger of their case by means of it; whereupon they gave themselves over unto lasciviousness. They indulged themselves in their filthy lusts; and, yielding themselves up to the dominion of these, they became the slaves and drudges of sin and the devil, working all uncleanness with greediness. They made it their common practice to commit all sorts of uncleanness, and even the most unnatural and monstrous sins, and that with insatiable desires. Observe, When men's consciences are once seared, there are no bounds to their sins. When they set their hearts upon the gratification of their lusts, what can be expected but the most abominable sensuality and lewdness, and that their horrid enormities will abound? This was the character of the Gentiles; but,
(2.)These Christians must distinguish themselves from such Gentiles: You have not so learned Christ, Eph 4:20. It may be read, But you not so; you have learned Christ. Those who have learned Christ are saved from the darkness and defilement which others lie under; and, as they know more, they are obliged to live in a better manner than others. It is a good argument against sin that we have not so learned Christ. Learn Christ! Is Christ a book, a lesson, a way, a trade? The meaning is, "You have not so learned Christianity - the doctrines of Christ and the rules of life prescribed by him. Not so as to do as others do. If so be, or since, that you have heard him (Eph 4:21), have heard his doctrine preached by us, and have been taught by him, inwardly and effectually, by his Spirit." Christ is the lesson; we must learn Christ: and Christ is the teacher; we are taught by him. As the truth is in Jesus. This may be understood two ways: either, "You have been taught the real truth, as held forth by Christ himself, both in his doctrine and in his life." Or thus, "The truth has made such an impression on your hearts, in your measure, as it did upon the heart of Jesus." The truth of Christ then appears in its beauty and power, when it appears as in Jesus.
2.Another branch of the general exhortation follows in those words, That you put off, concerning the former conversation, the old man, etc., Eph 4:22-24. "This is a great part of the doctrine which has been taught you, and which you have learned." Here the apostle expresses himself in metaphors taken from garments. The principles, habits, and dispositions of the soul must be changed, before there can be a saving change of the life. There must be sanctification, which consists of these two things: - (1.) The old man must be put off. The corrupt nature is called a man, because, like the human body, it consists of divers parts, mutually supporting and strengthening one another. It is the old man, as old Adam, from whom we derive it. It is bred in the bone, and we brought it into the world with us. It is subtle as the old man; but in all God's saints decaying and withering as an old man, and ready to pass away. It is said to be corrupt; for sin in the soul is the corruption of its faculties: and, where it is not mortified, it grows daily worse and worse, and so tends to destruction. According to the deceitful lusts. Sinful inclinations and desires are deceitful lusts: they promise men happiness, but render them more miserable, and if not subdued and mortified betray them into destruction. These therefore must be put off as an old garment that we should be ashamed to be seen in: they must be subdued and mortified. These lusts prevailed against them in their former conversation, that is, during their state of unregeneracy and heathenism. (2.) The new man must be put on. It is not enough to shake off corrupt principles, but we must be actuated by gracious ones. We must embrace them, espouse them, and get them written on our hearts: it is not enough to cease to do evil, but we must learn to do well. "Be renewed in the spirit of your mind (Eph 4:23); that is, use the proper and prescribed means in order to have the mind, which is a spirit, renewed more and more." And that you put on the new man, Eph 4:24. By the new man is meant the new nature, the new creature, which is actuated by a new principle, even regenerating grace, enabling a man to lead a new life, that life of righteousness and holiness which Christianity requires. This new man is created, or produced out of confusion and emptiness, by God's almighty power, whose workmanship it is, truly excellent and beautiful. After God, in imitation of him, and in conformity to that grand exemplar and pattern. The loss of God's image upon the soul was both the sinfulness and misery of man's fallen state; and that resemblance which it bears to God is the beauty, the glory, and the happiness, of the new creature. In righteousness towards men, including all the duties of the second table; and in holiness towards God, signifying a sincere obedience to the commands of the first table; true holiness in opposition to the outward and ceremonial holiness of the Jews. We are said to put on this new man when, in the use of all God's appointed means, we are endeavouring after this divine nature, this new creature. This is the more general exhortation to purity and holiness of heart and life.
II.The apostle proceeds to some things more particular.
Because generals are not so apt to affect, we are told what are those particular limbs of the old man that must be mortified, those filthy rags of the old nature that must be put off, and what are the peculiar ornaments of the new man wherewith we should adorn our Christian profession. 1. Take heed of lying, and be ever careful to speak the truth (Eph 4:25): "Wherefore, since you have been so well instructed in your duty, and are under such obligations to discharge it, let it appear, in your future behaviour and conduct, that there is a great and real change wrought in you, particularly by putting away lying." Of this sin the heathen were very guilty, affirming that a profitable lie was better than a hurtful truth; and therefore the apostle exhorts them to cease from lying, from every thing that is contrary to truth. This is a part of the old man that must be put off; and that branch of the new man that must be put on in opposition to it is speaking the truth in all our converse with others. It is the character of God's people that they are children who will not lie, who dare not lie, who hate and abhor lying. All who have grace make conscience of speaking the truth, and would not tell a deliberate lie for the greatest gain and benefit to themselves. The reason here given for veracity is, We are members one of another. Truth is a debt we owe to one another; and, if we love one another, we shall not deceive nor lie one to another. We belong to the same society or body, which falsehood or lying tends to dissolve; and therefore we should avoid it, and speak truth. Observe, Lying is a very great sin, a peculiar violation of the obligations which Christians are under, and very injurious and hurtful to Christian society. 2. "Take heed of anger and ungoverned passions. Be you angry, and sin not," Eph 4:26. This is borrowed from the Septuagint translation of Psa 4:4, where we render it, Stand in awe, and sin not. Here is an easy concession; for as such we should consider it, rather than as a command. Be you angry. This we are apt enough to be, God knows: but we find it difficult enough to observe the restriction, and sin not. "If you have a just occasion to be angry at any time, see that it be without sin; and therefore take heed of excess in your anger." If we would be angry and not sin (says one), we must be angry at nothing but sin; and we should be more jealous for the glory of God than for any interest or reputation of our own. One great and common sin in anger is to suffer it to burn into wrath, and then to let it rest; and therefore we are here cautioned against that. "If you have been provoked and have had your spirits greatly discomposed, and if you have bitterly resented any affront that has been offered, before night calm and quiet your spirits, be reconciled to the offender, and let all be well again: Let not the sun go down upon your wrath. If it burn into wrath and bitterness of spirit, O see to it that you suppress it speedily." Observe, Though anger in itself is not sinful, yet there is the upmost danger of its becoming so if it be not carefully watched and speedily suppressed. And therefore, though anger may come into the bosom of a wise man, it rests only in the bosom of fools. Neither give place to the devil, Eph 4:27. Those who persevere in sinful anger and in wrath let the devil into their hearts, and suffer him to gain upon them, till he bring them to malice, mischievous machinations, etc. "Neither give place to the calumniator, or the false accuser" (so some read the words); that is, "let your ears be deaf to whisperers, talebearers, and slanderers." 3. We are here warned against the sin of stealing, the breach of the eighth commandment, and advised to honest industry and to beneficence: Let his that stole steal no more, Eph 4:28. It is a caution against all manner of wrong-doing, by force or fraud. "Let those of you who, in the time of your gentilism, have been guilty of this enormity, be no longer guilty of it." But we must not only take heed of the sin, but conscientiously abound in the opposite duty: not only not steal, but rather let him labour, working with his hands the thing that is good. Idleness makes thieves. So Chrysostom, To gar kleptein argias estin - Stealing is the effect of idleness. Those who will not work, and who are ashamed to beg, expose themselves greatly to temptations to thievery. Men should therefore be diligent and industrious, not in any unlawful way, but in some honest calling: Working the thing which is good. Industry, in some honest way, will keep people out of temptation of doing wrong. But there is another reason why men ought to be industrious, namely, that they may be capable of doing some good, as well as that they may be preserved from temptation: That he may have to give to him that needeth. They must labour not only that they may live themselves, and live honestly, but they may distribute for supplying the wants of others. Observe, Even those who get their living by their labour should be charitable out of their little to those who are disabled for labour. So necessary and incumbent a duty is it to be charitable to the poor that even labourers and servants, and those who have but little for themselves, must cast their mite into the treasury. God must have his dues and the poor are his receivers. Observe further, Those alms that are likely to be acceptable to God must not be the produce of unrighteousness and robbery, but of honesty and industry. God hates robbery for burnt-offerings. 4. We are here warned against corrupt communication; and directed to that which is useful and edifying, Eph 4:29. Filthy and unclean words and discourse are poisonous and infectious, as putrid rotten meat: they proceed from and prove a great deal of corruption in the heart of the speaker, and tend to corrupt the minds and manners of others who hear them; and therefore Christians should beware of all such discourse. It may be taken in general for all that which provokes the lusts and passions of others. We must not only put off corrupt communications, but put on that which is good to the use of edifying. The great use of speech is to edify those with whom we converse. Christians should endeavour to promote a useful conversation: that it may minister grace unto the hearers; that it may be good for, and acceptable to, the hearers, in the way of information, counsel, pertinent reproof, or the like. Observe, It is the great duty of Christians to take care that they offend not with their lips, and that they improve discourse and converse, as much as may be, for the good of others. 5. Here is another caution against wrath and anger, with further advice to mutual love and kindly dispositions towards each other, Eph 4:31, Eph 4:32. By bitterness, wrath, and anger, are meant violent inward resentment and displeasure against others: and, by clamour, big words, loud threatenings, and other intemperate speeches, by which bitterness, wrath, and anger, vent themselves. Christians should not entertain these vile passions in their hearts not be clamorous with their tongues. Evil speaking signifies all railing, reviling, and reproachful speeches, against such as we are angry with. And by malice we are to understand that rooted anger which prompts men to design and to do mischief to others. The contrary to all this follows: Be you kind one to another. This implies the principle of love in the heart, and the outward expressions of it, in an affable, humble, courteous behaviour. It becomes the disciples of Jesus to be kind one to another, as those who have learned, and would teach, the art of obliging. Tender-hearted; that is, merciful, and having tender sense of the distresses and sufferings of others, so as to be quickly moved to compassion and pity. Forgiving one another. Occasions of difference will happen among Christ's disciples; and therefore they must be placable, and ready to forgive, therein resembling God himself, who for Christ's sake hath forgiven them, and that more than they can forgive one another. Note, With God there is forgiveness; and he forgives sin for the sake of Jesus Christ, and on account of that atonement which he has made to divine justice. Note again, Those who are forgiven of God should be of a forgiving spirit, and should forgive even as God forgives, sincerely and heartily, readily and cheerfully, universally and for ever, upon the sinner's sincere repentance, as remembering that they pray, Forgive us our trespasses, as we forgive those who trespass against us. Now we may observe concerning all these particulars that the apostle has insisted on that they belong to the second table, whence Christians should learn the strict obligations they are under to the duties of the second table, and that he who does not conscientiously discharge them can never fear nor love God in truth and in sincerity, whatever he may pretend to.
In the midst of these exhortations and cautions the apostle interposes that general one, And grieve not the Holy Spirit of God, Eph 4:30. By looking to what precedes, and to what follows, we may see what it is that grieves the Spirit of God. In the previous verses it is intimated that all lewdness and filthiness, lying, and corrupt communications that stir up filthy appetites and lusts, grieve the Spirit of God. In what follows it is intimated that those corrupt passions of bitterness, and wrath, and anger, and clamour, and evil speaking, and malice, grieve this good Spirit. By this we are not to understand that this blessed Being could properly be grieved or vexed as we are; but the design of the exhortation is that we act not towards him in such a manner as is wont to be grievous and disquieting to our fellow-creatures: we must not do that which is contrary to his holy nature and his will; we must not refuse to hearken to his counsels, nor rebel against his government, which things would provoke him to act towards us as men are wont to do towards those with whom they are displeased and grieved, withdrawing themselves and their wonted kindness from such, and abandoning them to their enemies. O provoke not the blessed Spirit of God to withdraw his presence and his gracious influences from you! It is a good reason why we should not grieve him that by him we are sealed unto the day of redemption. There is to be a day of redemption; the body is to be redeemed from the power of the grave at the resurrection-day, and then God's people will be delivered from all the effects of sin, as well as from all sin and misery, which they are not till rescued out of the grave: and then their full and complete happiness commences. All true believers are sealed to that day. God has distinguished them from others, having set his mark upon them; and he gives them the earnest and assurance of a joyful and glorious resurrection; and the Spirit of God is the seal. Wherever that blessed Spirit is as a sanctifier, he is the earnest of all the joys and glories of the redemption-day; and we should be undone should God take away his Holy Spirit from us.
Historical interpretation
Two Centuries of Reception
10 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.
When the apostle enjoins us "to put off the old man, which is corrupt according to the deceitful lusts; and to be renewed in the spirit of our mind; and to put on the new man, which after God is created in righteousness and true holiness," (they maintain) that by here also making a distinction between the two substances, and applying the old one to the flesh and the new one to the spirit, he ascribes to the old man-that is to say, the flesh-a permanent corruption.
The apostle clearly identifies the old man. For he “put off the old man which belongs to your former manner of life,” not with respect to the decay of any substance. For he is telling us to put away not the flesh but those things that he has elsewhere shown to be oriented to the fleshly way of life, indicting not the body as such but its works.
Nay, rather, by the virtue of contemning food He was initiating "the new man" into "a severe handling" of "the old," that He might show that (new man) to the devil, again seeking to tempt him by means of food, (to be) too strong for the whole power of hunger.
And just as we acknowledge that that which according to its former conversation was "the old man" was also corrupt, and received its very name in accordance with "its deceitful lusts," so also (do we hold) that it is "the old man in reference to its former conversation," and not in respect of the flesh through any permanent dissolution.
But the apostle mentions a very clear mark of the old man. For "put off," says he, "concerning the former conversation, the old man; " (he does) not say concerning the seniority of either substance.
Since, therefore, he makes the image both of the earthy and the heavenly consist of moral conduct-the one to be abjured, and the other to be pursued-and then consistently adds, "For this I say" (on account, that is, of what I have already said, because the conjunction "for" connects what follows with the preceding words) "that flesh and blood cannot inherit the kingdom of God," -he means the flesh and blood to be understood in no other sense than the before-mentioned "image of the earthy; "and since this is reckoned to consist in "the old conversation," which old conversation receives not the kingdom of God, therefore flesh and blood, by not receiving the kingdom of God, are reduced to the life of the old conversation.
The “old man” includes all born as earthly men in their old nature. It is this “old man,” this ancient condition of humanity, that is put off in Christ. Although his body continues, he nonetheless undergoes a change to new life engendered by living baptism. What he was has been “put off.” His old life is renewed by the holy water and the copious mercy of the anointing. He becomes new rather than old, whole rather than corrupt, fresh rather than enfeebled, an infant rather than an old man, eternal rather than ephemeral.
That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away." Also in the same place: "The first man is of the clay of the earth, the second man from heaven. As he is of the clay, such also are they who are of the clay; and as is the heavenly, such also are the heavenly. Even as we have borne the image of him who is of the clay, let us bear His image also who is from heaven." Of this same matter to the Philippians: "All seek their own, and not those things which are Christ's; whose end is destruction, whose god is their belly, and their glory is to their confusion, who mind earthly things. For our conversation is in heaven, whence also we expect the Saviour, our Lord Jesus Christ, who shall transform the body of our humiliation conformed to the body of His glory." Of this very matter to Galatians: "But be it far from me to boast, except in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Concerning this same thing to Timothy: "No man that warreth for God bindeth himself with worldly annoyances, that he may please Him to whom he hath approved himself. But and if a man should contend, he will not be crowned unless he fight lawfully." Of this same thing to the Colossians: "If ye be dead with Christ froth I the elements of the world, why still, as if living in the world, do ye follow vain things? " Also concerning this same thing: "If ye have risen together with Christ, seek those things which are above, where Christ is sitting on the right hand of God. Give heed to the things that are above, not to those things which are on the earth; for ye are dead, and your life is hidden with Christ in God. But when Christ your life shall appear, then shall ye also appear with Him in glory." Of this same thing to the Ephesians: Put off the old man of the former conversation, who is corrupted, according to the lusts of deceit. But be ye renewed in the spirit of your mind, and put on the new man, him who according to God is ordained in righteousness, and holiness, and truth." Of this same thing in the Epistle of Peter: "As strangers and pilgrims, abstain from fleshly lusts, which war against the soul; but having a good conversation among the Gentiles, that while they detract from you as if from evildoers, yet, beholding your good works, they may magnify God." Of this same thing in the Epistle of John: "He who saith he abideth in Christ, ought himself also to walk even as He walked." Also in the same place: "Love not the world, neither the things that are in the world. If any man loveth the world, the love of the Father is not in him. Because everything which is in the world is lust of the flesh, and lust of the eyes, and the ambition of this world, which is not of the Father, but of the lust of this world. And the world shall pass away with its lust. But he that doeth the will of God abideth for ever, even as God abideth for ever." Also in the first Epistle of Paul to the Corinthians: "Purge out the old leaven, that ye may be a new dough, as ye are unleavened. For also Christ our passover is sacrificed. Therefore let us celebrate the feast, not in the old leaven, nor in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth."
"That ye put away as concerning your former manner of life, the old man."
That is to say, It was not on these terms that thou enteredst into covenant. What is found among us is not vanity, but truth. As the doctrines are true, so is the life also. Sin is vanity and falsehood; but a right life is truth. For temperance is indeed truth, for it has a great end; whereas profligacy ends in nothing.
"Which waxeth corrupt," saith he, "after the lusts of deceit." As his lusts became corrupt, so himself also. How then do his lusts become corrupt? By death all things are dissolved; for hear the Prophet, how he saith, "In that very day his thoughts perish." And not by death only, but by many things besides; for instance, beauty, at the advance of either disease or old age, withdraws and dies away, and suffers corruption. Bodily vigor again is destroyed by the same means; nor does luxury itself afford the same pleasure in old age, as is evident from the case of Barzillai: the history, no doubt, ye know. Or again, in another sense, lust corrupts and destroys the old man; for as wool is destroyed by the very same means by which it is produced, so likewise is the old man. For love of glory destroys him, and pleasures will often destroy him, and "lust" will utterly "deceive" him. For this is not really pleasure but bitterness and deceit, all pretense and outward show. The surface, indeed, of the things is bright, but the things themselves are only full of misery and extreme wretchedness, and loathsomeness, and utter poverty. Take off the mask, and lay bare the true face, and thou shalt see the cheat, for cheat it is, when that which is, appears not, and that which is not, is displayed. And it is thus that impositions are effected.
The Apostle delineates for us four men. Of these I shall give an explanation. In this place he mentions two, speaking thus, "Putting away the old man, be ye renewed in the spirit of your mind, and put on the new man." And in the Epistle to the Romans, two more, as where he saith, "But I see a different law in my members warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members." And these latter bear affinity to those former two, the "new man" to the "inner man," and the "old man" to the "outer man." However, three of these four were subject to corruption. Or rather there are three, the new man, the old, and this, man in his substance and nature.
The “old nature” whom he tells them to put off has, in my opinion, been aged by wickedness. For, going constantly astray in his former way of life and in the desires of waywardness and acting like a beast in works of corruption, he himself suffers corruption and decay.… But the Word of God kills in such a way as to make the dead one come alive. He then seeks the Lord whom he did not know before his death. He does not corrupt but kills the old man. … As the outer man decays the inner man is renewed.
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Summary
Ephesians 4:22 serves as a pivotal command within Paul's ethical exhortation to believers, urging them to decisively abandon their former, unregenerate way of life. This verse calls for a radical disengagement from the "old man"—the sinful self characterized by a lifestyle driven by corrupt and misleading desires—as a foundational step in embracing their new identity and conduct in Christ, setting the stage for the positive command to "put on the new man."
Context
Literary Context
Ephesians 4 marks a significant transition in Paul's letter, moving from theological exposition (chapters 1-3) to practical application and ethical instruction (chapters 4-6). The chapter begins with an appeal for unity within the body of Christ, grounded in shared faith and diverse spiritual gifts, as seen in Ephesians 4:1-16. Beginning in Ephesians 4:17, Paul shifts to contrasting the former pagan lifestyle with the new life in Christ. Verse 22, therefore, is a direct imperative to "put off" the characteristics of that former existence, explicitly detailing the nature of the "old man" that must be shed, thereby preparing the reader for the subsequent positive command to "put on the new man" in Ephesians 4:24.
Historical & Cultural Context
The Ephesian church was a diverse community, comprising both Jewish and Gentile converts. Many Gentile believers had come from a background of polytheism, idolatry, and moral practices that were antithetical to Christian ethics. Paul's exhortation here directly addresses the need for a radical break from the prevailing pagan culture, which often glorified self-indulgence and lacked a transcendent moral code. The "former conversation" (manner of life) would have been deeply ingrained, reflecting societal norms and personal habits prior to conversion. The concept of "putting off" and "putting on" clothing was a common metaphor in the ancient world for a change in status or identity, making Paul's instruction immediately relatable and impactful for his audience.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. It emphasizes the theme of Radical Transformation that accompanies conversion, highlighting that Christian life is not merely an amendment of old habits but a fundamental change of identity and nature, as also articulated in 2 Corinthians 5:17. It underscores the Renunciation of the "Old Man," representing the unregenerate, Adamic nature, which is inherently corrupt and driven by sinful desires. This theme is further developed in Colossians 3:9-10, where believers are likewise commanded to shed their former selves. Finally, it exposes the Deceitfulness of Sin, revealing how worldly "lusts" (desires) promise fulfillment but ultimately lead to corruption and spiritual decay, echoing warnings found in passages like Mark 4:19.
Exposition and Analysis
Key Word Analysis
This verb literally means "to lay aside," "to strip off," or "to cast off." It is often used in the context of removing clothing. In this verse, it signifies a decisive, intentional, and complete act of discarding or renouncing a former way of life, emphasizing that this is not a passive process but an active disengagement from the old self.
And G444 respectively, "old" denotes something antique, worn out, or not recent, while "man" refers to a human being. Combined, "the old man" (τὸν παλαιὸν ἄνθρωπον) represents the unregenerate, Adamic nature—the totality of one's former self and conduct prior to regeneration in Christ. This "old man" is characterized by its alienation from God and its enslavement to sin, standing in stark contrast to the "new man" (verse 24) created in righteousness.
And G1939 respectively, "deceitful" refers to delusion or trickery, while "lusts" describes a strong longing or desire, often for what is forbidden or inappropriate. "Deceitful lusts" (τὰς ἀπατηλὰς ἐπιθυμίας) highlight the inherently misleading and destructive nature of sinful desires. These desires promise satisfaction, pleasure, or fulfillment, but they ultimately lead to moral corruption, spiritual ruin, and profound disappointment, ensnaring individuals in a cycle of depravity.
Verse Breakdown
"That ye put off concerning the former conversation"
This opening clause functions as a direct command to the Ephesian believers. "Put off" (ἀποτίθημι) signifies a deliberate and decisive act of divestment, much like shedding old, soiled garments. "Concerning the former conversation" (τὴν προτέραν ἀναστροφὴν) refers not to speech, but to one's entire manner of life, conduct, or behavior lived prior to conversion. It encompasses all the habits, attitudes, and moral practices characteristic of their unregenerate state.
"the old man"
This phrase identifies the object to be "put off." "The old man" (τὸν παλαιὸν ἄνθρωπον) is a theological concept representing the unregenerate human nature, inherited from Adam, which is enslaved to sin and alienated from God. It embodies the totality of one's identity and disposition before receiving new life in Christ. This is the very self that must be decisively discarded.
"which is corrupt according to the deceitful lusts;"
This final clause describes the inherent nature and driving force of "the old man." The "old man" "is corrupt" (φθειρόμενον, from G5351, meaning to decay, spoil, or deprave), indicating an ongoing process of moral and spiritual deterioration. This corruption is not random but occurs "according to" (κατά, G2596) or in conformity with "the deceitful lusts" (τὰς ἀπατηλὰς ἐπιθυμίας). These are desires that are inherently misleading, promising satisfaction but delivering only ruin, thereby perpetuating the cycle of corruption within the unregenerate self.
Literary Devices
Paul employs several potent literary devices in Ephesians 4:22 to convey his urgent message. The most prominent is Metaphor, where "the old man" is presented as a garment to be "put off." This vivid imagery draws on the common practice of changing clothes, symbolizing a radical change in identity and status. Just as one discards worn-out or dirty clothing, believers are to decisively shed their former sinful way of life. The phrase "deceitful lusts" utilizes Personification, attributing the human characteristic of "deceit" to abstract desires, emphasizing their active, misleading power. These lusts are not merely passive inclinations but active agents that trick and ensnare, leading to corruption. Furthermore, there is an implicit Antithesis or Contrast at play, setting up the "old man" against the "new man" (introduced in verse 24). This structural contrast highlights the dramatic and necessary transformation from a life of corruption to one of righteousness and holiness in Christ.
Theological and Thematic Connections
Ephesians 4:22 is foundational to understanding the Christian doctrine of sanctification, which is the ongoing process of becoming more like Christ. It underscores that salvation is not merely a legal declaration but a transformative work that demands a radical break from the past. The "old man" represents the totality of our fallen, Adamic nature, characterized by sin and alienation from God. To "put off" this old man is to actively disengage from the patterns of thought, desire, and behavior that are contrary to God's will. This command highlights the believer's active role in cooperation with the Holy Spirit in pursuing holiness, recognizing that the inherent corruption of the old nature, driven by deceitful lusts, is incompatible with the new life received in Christ. This theological truth calls for continuous self-examination and repentance, ensuring that our daily walk reflects our new identity.
Reflection and Application
Ephesians 4:22 presents a profound call to intentionality in the Christian life. It reminds us that our salvation in Christ is not an excuse for passive acceptance of our sinful inclinations, but rather the empowerment to actively divest ourselves of the "old man." This involves a daily, conscious decision to identify and renounce thoughts, attitudes, and behaviors that stem from our unregenerate nature. The "deceitful lusts" are particularly insidious because they promise satisfaction or freedom, yet ultimately lead to spiritual bondage and moral decay. Therefore, genuine spiritual growth requires a vigilant self-awareness, discerning the subtle ways these desires might still influence our choices. Putting off the old man is intrinsically linked to embracing the new identity we have in Christ, a process that demands renewal of the mind and a commitment to living out the righteousness and holiness that are now ours by grace. This verse challenges us to live consistently with the profound transformation God has already initiated within us.
Questions for Reflection
FAQ
What does Paul mean by "former conversation" in this verse?
In the King James Version, "conversation" (Greek: anastrophē) does not primarily refer to speech or talking, as it often does in modern English. Instead, it signifies one's entire manner of life, conduct, or behavior. Therefore, "the former conversation" refers to the lifestyle, habits, and moral practices that believers engaged in before their conversion to Christ, particularly those characteristic of pagan or unregenerate living, as further described in Ephesians 4:17-19.
Who or what is "the old man" that believers are commanded to put off?
"The old man" (Greek: ton palaion anthrōpon) is a theological term used by Paul to describe the unregenerate human nature, the totality of one's identity and disposition that is alienated from God and enslaved to sin. It represents the inherited sinful nature from Adam, which is inherently corrupt and driven by self-centered desires and rebellion against God. Believers are commanded to "put off" this old self, signifying a complete and decisive break from its dominion, in contrast to "putting on the new man" as described in Ephesians 4:24.
How do "deceitful lusts" lead to corruption?
"Deceitful lusts" (Greek: apatēlas epithymias) are desires that promise satisfaction, happiness, or fulfillment but are inherently misleading and ultimately destructive. They deceive by offering a false sense of pleasure or gain, but in reality, they lead to moral decay, spiritual emptiness, and alienation from God. This corruption (Greek: phtheirō) refers to a process of spoiling, wasting, or depraving. The lusts are "deceitful" because they obscure the harmful consequences of pursuing them, leading individuals further into sin and away from true life in Christ, much like the "deceitfulness of riches" that chokes the word in Matthew 13:22.
Christ-Centered Fulfillment
Ephesians 4:22, with its command to "put off... the old man," finds its ultimate fulfillment and empowerment in the person and work of Jesus Christ. The "old man," corrupt and enslaved by deceitful lusts, represents humanity under the dominion of sin and death, a condition from which we are utterly incapable of freeing ourselves. However, Christ, through His sacrificial death on the cross, decisively broke the power of this "old man." As Romans 6:6 declares, "our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." This means that in Christ, the legal and spiritual power of our former, sinful self has been nullified. Our union with Christ in His death and resurrection means that we have died to sin and been raised to newness of life, as beautifully articulated in Romans 6:4. Therefore, the command to "put off the old man" is not a burdensome legalistic requirement, but a joyful imperative to live out the reality of what Christ has already accomplished for us. He is the one who enables us to shed the corrupting influence of sin and to walk in the righteousness and holiness that are now ours through His perfect life and atoning sacrifice, leading us into a life transformed by the Spirit, as promised in Galatians 5:16.