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
Historical Reception
5 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.
He is calling us to live as one whose thoughts come from the Spirit, who is himself once again becoming the spiritual man created by God. We are to live in the likeness of God, just as God intended when he said: “Let us make humanity in our own image and likeness.” Admittedly God has no face or physical aspect. God is Spirit. So we too have been created according to God, to think according to the Spirit and thus to allow nothing to drag us down to worldly and unworthy thoughts.
There is but one garment of salvation, namely, Christ. Hence the “new man” created in God’s likeness is none other than Christ. One who has put on Christ has thus put on the new person created in God’s likeness.
"And put on the new man."
Seest thou that the subject is one, but the clothing is twofold, that which is put off, and that which is put on? "The new man," he continues, "which after God hath been created in righteousness and holiness of truth." Now wherefore does he call virtue a man? And wherefore vice, a man? Because a man cannot be shown without acting; so that these things, no less than nature, show a man, whether he be good or evil. Now as to undress one's self and to dress one's self is easy, so may we see it is with virtue and vice. The young man is strong; wherefore let us also become strong for the performance of good actions. The young man has no wrinkle, therefore neither should we have. The young man wavers not, nor is he easily taken with diseases, therefore neither should we be.
Observe here how he calls this realizing of virtue, this bringing of it into being from nothing, a "creation." But what? was not that other former creation after God? No, in nowise, but after the devil. He is the sole creator of sin.
How is this? For man is created henceforth, not of water, nor of earth, but "in righteousness and holiness of truth." What is this? He straightway created him, he means, to be a son: for this takes place from Baptism. This it is which is the reality, "in righteousness and holiness of truth." There was of old a righteousness, there was likewise a holiness with the Jews. Yet was that righteousness not in truth, but in figure. For the being clean in body was a type of purity, not the truth of purity; was a type of righteousness, not the truth of righteousness. "In righteousness," saith he, "and holiness," which are "of truth."
And this expression is used with reference to falsehood; for many there are, who to them that are without, seem to be righteous, yet are false. Now by righteousness is meant universal virtue. For hearken to Christ, how He saith, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in nowise enter into the kingdom of heaven." And again, he is called righteous, who has no charge against him; for so even in courts of justice we say that that man is righteous, who has been unrighteously treated, and has not done unrighteously in return. If therefore we also before the terrible Tribunal shall be able to appear righteous one towards another, we may meet with some lovingkindness. Toward God indeed it is impossible we should appear so, whatever we may have to show. For everywhere He overcometh in what is righteous, as the Prophet also saith, "That Thou mightest prevail when Thou comest into judgment." But if we violate not what is righteous towards each other, then shall we be righteous. If we shall be able to show that we have been treated unrighteously, then shall we be righteous.
How does he say to them who are already clothed, "put on"? He is now speaking of that clothing which is from life and good works. Before, the clothing was from Baptism, whereas now it is from the daily life and from works; no longer "after the lusts of deceit," but "after God." But what means the word "holy"? It is that which is pure, that which is due; hence also we use the word of the last duty in the case of the departed, as much as to say, "I owe them nothing further, I have nothing else to answer for." Thus it is usual for us to say, "I have acquitted myself of all obligations," and the like, meaning, "I owe nothing more."
Our part then is, never to put off the garment of righteousness, which also the Prophet calls, "the garment of salvation," that so we may be made like unto God. For He indeed hath put on righteousness. This garment let us put on. Now the word, "put on," plainly declares nothing else, than that we should never at all put it off. For hear the Prophet, where he saith, "He clothed himself also with cursing as with his garment, and it came into his inward parts." And again, "Who coverest Thyself with light as with a garment." And again, it is usual with us to speak concerning men, such an one has "put on" such an one. So then it is not for one day, nor for two, nor for three, but he would have us ever arrayed in virtue, and never stripped of this garment. For a man is not so disfigured when he is stripped of his clothing, as when he is stripped of his virtue. In the former case his fellow-servants behold his nakedness, in the latter his Lord and the Angels. If ever thou happen to see any one going out naked through the public square, tell me, art thou not distressed? When then thou goest about stripped of this garment, what shall we say? Seest not those beggars whom we are wont to call strollers, how they roam about, how we pity even them? And yet nevertheless they are without excuse. We do not excuse them when they have lost their clothes by gaming; and how then, if we lose this garment, shall God pardon us? For whenever the devil sees a man stripped of his virtue, he straightway disguises and disfigures his face, and wounds him, and drives him to great straits.
Let us strip ourselves of our riches, that we be not stripped of righteousness. The garb of wealth mars this garment. It is a robe of thorns. Thorns are of this nature; and the more closely they are wrapped around us, the more naked are we made. Lasciviousness strips us of this garment; for it is a fire, and the fire will consume this garment. Wealth is a moth; and as the moth eats through all things alike, and spares not even silken garments, so does this also. All these therefore let us put off, that we may become righteous, that we may "put on the new man." Let us keep nothing old, nothing outward, nothing that is "corrupt." Virtue is not toilsome, she is not difficult to attain.
The metaphors of creating and establishing are never spoken of in Scripture except in great works. The world is created. A city is established. But observe that a house, however grand it may be, is more commonly said to be built than established or created. Note then that it is a great work of God when it is said that “the new person is created by God in Christ.” This creature towers over the other creatures. This creature alone is said to have been established in the same way as the world was established, from “the beginning of God’s ways,” when all the elements first came into being.
Continue studying Ephesians 4:24 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Ephesians 4:24 is a pivotal command for believers to actively embrace their transformed identity in Christ, an identity divinely created in the very likeness of God. It calls for a conscious "putting on" of a character marked by genuine righteousness and true holiness, distinguishing the transformed life from the former, corrupt ways of the world and reflecting the profound spiritual recreation experienced by those united with Christ.
Context
Literary Context
The Apostle Paul transitions in Ephesians 4 from the profound theological exposition of chapters 1-3 to practical instruction for Christian living. Following his emphasis on the unity of the Spirit and the diverse gifts for building up the body of Christ in Ephesians 4:1-16, Paul introduces a sharp contrast between the "old man" and the "new man." Specifically, Ephesians 4:17-19 describes the futile and morally corrupt lifestyle of the Gentiles, characterized by darkened understanding and hardness of heart. This sets the stage for the exhortation in Ephesians 4:22 to "put off" the old, corrupt self. Ephesians 4:24 then serves as the positive counterpart, commanding believers to "put on" the new, divinely created self, thereby completing the imagery of a radical change in identity and conduct.
Historical & Cultural Context
Paul's letter is addressed to the church in Ephesus, a significant city in the Roman province of Asia, known for its diverse religious landscape, including the prominent cult of Artemis (Diana). Many Ephesian believers would have come from pagan backgrounds, where moral standards differed significantly from those of the emerging Christian community. The imagery of "putting on" and "putting off" clothing was a common metaphor in the ancient world, often used in philosophical discourse or religious initiation rites to signify a change in status, identity, or way of life. By employing this metaphor, Paul effectively communicates the radical break from their former pagan practices and the active embrace of a distinct, Christ-like lifestyle that was counter-cultural in their society. This call to transformation was essential for the nascent Christian community to distinguish itself from the surrounding paganism.
Key Themes
This verse powerfully contributes to several overarching themes in Ephesians and Pauline theology. Firstly, the theme of Spiritual Transformation is central, highlighting that Christian conversion is not merely a change of belief but a profound, divinely initiated renewal of one's entire being. Secondly, the concept of New Creation is explicitly stated, as the "new man" is "created after God," echoing the original creation account in Genesis 1 and emphasizing that believers are "new creatures" in Christ (2 Corinthians 5:17). This underscores God's active role in our sanctification. Lastly, the verse highlights the inseparable link between Theology and Ethics, demonstrating that genuine faith inevitably leads to transformed conduct. The characteristics of "righteousness and true holiness" are not optional but essential expressions of this new identity, aligning the believer's life with God's moral character.
Exposition and Analysis
Key Word Analysis
This verb signifies to invest with clothing, literally or figuratively. In this context, it is a powerful metaphor for actively embracing and embodying a new identity and way of life. It implies a deliberate, conscious act of adopting the characteristics of the "new man" as one would put on a garment, signifying an outward manifestation of an inward spiritual reality.
This adjective denotes something new in quality, freshness, or superiority, rather than merely new in time (for which néos would be used). It emphasizes that the "new man" is not simply a refreshed version of the old self but a fundamentally different, superior kind of existence, transformed in nature and character by divine intervention.
This verb means to fabricate or found, implying an original act of formation. Here, it highlights that the "new man" is not a self-improvement project or a human achievement but a divine work, a spiritual recreation initiated and accomplished by God, echoing His original act of creation and emphasizing His proprietorship over this new identity.
Verse Breakdown
"And that ye put on the new man"
This clause presents a direct and active command to believers. The phrase "put on" is a vivid metaphor, urging them to consciously and intentionally embrace and embody their transformed identity in Christ. It signifies a decisive choice to manifest the characteristics of this new spiritual reality, much like donning a fresh set of clothes to reflect a new status or role. This is not a passive reception but an active engagement with the new life given by God.
"which after God is created"
This crucial phrase clarifies the origin and nature of the "new man." It is not a self-generated identity but one that is divinely fashioned. The Greek phrase katá Theon ("after God" or "according to God") indicates that this new humanity is created in conformity with God's own likeness, character, and moral standards, reflecting His image. This emphasizes that the transformation is a spiritual recreation, a work of God that restores humanity to its intended, original design.
"in righteousness and true holiness"
These two qualities define the essential characteristics of the "new man" and the very nature of this divine creation. "Righteousness" (Greek: dikaiosýnē) refers to moral rectitude, right conduct, and conformity to God's just character in all relationships, encompassing both our standing before God and our ethical behavior towards others. "True holiness" (Greek: alḗtheia hosiótēs) denotes genuine piety, moral purity, and reverence specifically toward God, distinguishing it from superficial or merely external religious observance. The addition of "true" emphasizes the authenticity and inward sincerity of this spiritual purity, which is an intrinsic part of the divinely created new self.
Literary Devices
Paul employs several powerful literary devices in this verse to convey his profound theological and practical message. The most prominent is Metaphor, specifically the clothing metaphor of "putting on" the new man. This vivid imagery effectively communicates the idea of a radical change in identity and behavior, much like changing one's garments signifies a change in role or status. It implies a conscious, volitional act on the part of the believer to adopt the characteristics of their new spiritual reality. The phrase "created in righteousness and true holiness" utilizes Allusion to the Genesis creation account, where humanity was originally created in God's image (Genesis 1:26-27). This highlights the concept of spiritual Recreation, emphasizing that the transformation in Christ is not mere self-improvement but a divine work that restores humanity to its intended, God-like moral state. The pairing of "righteousness and true holiness" forms a Hendiatris, where two distinct but complementary ideas are used to express a single, comprehensive concept of moral and spiritual purity. The use of the adjective "true" before "holiness" serves as an Emphasis, distinguishing genuine, inward piety from any superficial or hypocritical outward display.
Theological and Thematic Connections
This verse profoundly connects to the broader biblical narrative of redemption and sanctification. It underscores the concept of humanity's original creation in God's image, which was marred by the Fall, and the subsequent restoration and renewal offered through Christ. The "new man" is not simply a morally improved version of the old self but a divinely re-created being, reflecting God's own character of righteousness and holiness. This transformation is a work of grace, initiated by God, but it demands an active response from the believer to live out this new identity. It highlights the inseparable link between theological truth (what God has done in Christ) and ethical living (how believers are to respond), demonstrating that true faith always manifests in transformed conduct. This new creation is a foretaste of the eschatological reality where believers will be fully conformed to Christ's image.
Reflection and Application
Ephesians 4:24 is not merely a theological statement but a powerful call to daily, intentional living. "Putting on the new man" is an ongoing spiritual discipline, a conscious choice to align our thoughts, words, and actions with the character of Christ. It means actively shedding the old habits, attitudes, and desires that belong to our former, unredeemed self and embracing the virtues of righteousness and true holiness. This transformation is empowered by the Holy Spirit, but it requires our active participation—our willingness to submit to God's will, to cultivate godly habits, and to pursue moral purity in every area of life. It challenges us to live authentically, allowing our inner spiritual reality to be consistently expressed in our outward conduct, thereby reflecting the image of our Creator to a watching world, and demonstrating the transformative power of the Gospel.
Questions for Reflection
FAQ
Is "putting on the new man" a one-time event or an ongoing process?
While the initial spiritual transformation (regeneration) is a one-time event where we are made a "new creature" in Christ (2 Corinthians 5:17), "putting on the new man" as described in Ephesians 4:24 is an ongoing, daily process of sanctification. It involves continually choosing to live out the new identity we have received, shedding old habits and embracing Christ-like virtues. This is often referred to as progressive sanctification, where believers grow in conformity to the image of Christ throughout their lives (Romans 12:2).
What is the difference between "righteousness" and "true holiness" in this verse?
While closely related and often used together, "righteousness" (Greek: dikaiosýnē) generally refers to right conduct and right standing, particularly in relation to God's law and justice. It encompasses our moral integrity and just dealings with others, reflecting God's perfect standard of right. "True holiness" (Greek: alḗtheia hosiótēs) emphasizes genuine piety, moral purity, and devotion specifically towards God, distinguishing it from mere outward religious observance or hypocrisy. The addition of "true" underscores the authenticity and inward sincerity of this devotion. Together, they describe the comprehensive moral and spiritual character of the "new man," reflecting both vertical (God-ward) and horizontal (man-ward) dimensions of a transformed life.
Christ-Centered Fulfillment
Ephesians 4:24 finds its ultimate fulfillment and meaning in Jesus Christ. He is the quintessential "new man," the perfect image of God, in whom true righteousness and holiness are perfectly embodied. Humanity was originally created in God's image (Genesis 1:27), but this image was marred by sin. Christ, as the "last Adam" (1 Corinthians 15:45), perfectly restores and redefines what it means to be human "after God." Through His atoning work on the cross, believers are not only forgiven but are also spiritually "created in Christ Jesus unto good works" (Ephesians 2:10). The "new man" we are called to put on is, in essence, Christ Himself, for we are called to "put on the Lord Jesus Christ" (Romans 13:14) and to be conformed to His image (Romans 8:29). Therefore, living in righteousness and true holiness is not merely a moral endeavor but a participation in the very life and character of Christ, who is our righteousness (1 Corinthians 1:30) and the source of all true holiness, enabling us to live as God intended.