Ephesians 4:24 · Bible study
Ephesians 4:24 Commentary: New Self Created in Holiness of Truth
Greek · 11 what the commentators say
Meaning in one sentence
A study of Ephesians 4:24, examining the new self as a divine creation after God's image, with righteousness and holiness grounded in truth.
Research Summary
- Meaning: The new self, created once for all by God in Christ, must be embraced as the believer’s true identity, characterized by righteousness and holiness grounded in truth.
- Key words: καινός (new in kind, not just renovated), κτισθέντα (aorist passive participle: a finished creation), ὁσιότητι τῆς ἀληθείας (holiness that springs from truth).
- Main debate: Whether “the new man” refers primarily to the individual’s new nature or to the corporate humanity of Christ (the Second Adam). Most commentators read it as the individual, but the corporate aspect is present in the parallel with Adam.
- Theological theme: Restoration of the image of God through union with Christ, with sanctification as the lived expression of a new creation already accomplished.
- Best use: A powerful text for grounding ethics in ontology, our behavior flows from our identity, not the reverse.
Translation Comparison
BSB Berean Standard Bible 2020
and to put on the new self, created to be like God in true righteousness and holiness.
WEB World English Bible 2000
and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
KJV King James Version 1769
And that ye put on the new man, which after God is created in righteousness and true holiness.
ASV American Standard Version 1901
and put on the new man, that after God hath been created in righteousness and holiness of truth.
YLT Young's Literal Translation 1898
and to put on the new man, which, according to God, was created in righteousness and kindness of the truth.
Darby Darby Bible 1890
and [your] having put on the new man, which according to God is created in truthful righteousness and holiness.
Douay-Rheims Douay-Rheims Bible 1899
And put on the new man, who according to God is created in justice and holiness of truth.
Translations in other languages (10 available)
Y vestir el nuevo hombre que es criado conforme á Dios en justicia y en santidad de verdad.
e que deveis vos revestir do novo ser humano, que é criado conforme Deus na verdadeira justiça e santidade.
et à revêtir l’ homme nouveau, créé selon Dieu dans une justice et une sainteté que produit la vérité.
und ziehet den neuen Menschen an, der nach Gott geschaffen ist in rechtschaffener Gerechtigkeit und Heiligkeit.
En den nieuwen mens aandoen, die naar God geschapen is in ware rechtvaardigheid en heiligheid.
e a rivestire l’uomo nuovo che è creato all’immagine di Dio nella giustizia e nella santità che procedono dalla verità.
I oblekli się w onego nowego człowieka, który według Boga stworzony jest w sprawiedliwości i w świętobliwości prawdy.
и облечься в нового человека, созданного по Богу, в праведности и святости истины.
並且 穿上 新 人；這新人 是照著 神 的形像造的，有 真理 的仁義 和 聖潔。
And put on the new man, to which God has given life, in righteousness and a true and holy way of living.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Ephesians 4:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse reprises Genesis 1:26, 27, where humanity was created in God's image. Adam Clarke notes that Paul draws on the Edenic creation to show that the new nature is nothing less than the restoration of the whole image of God. Barnes calls regeneration a “new creation”, not a minor change but a fundamental moral renewal that makes a person “new man.” Calvin observes that the “old man” lost the original likeness and now must be restored in Christ. Both Clarke and Jamieson-Fausset-Brown point out that the Greek word for “new” (καινός) denotes a new kind or quality, not merely a repaired version of the old. The aorist participle κτισθέντα (“having been created”) signals that this creation is a finished act, accomplished once for all in Christ (Ephesians 2:10). Yet the imperative “put on” calls believers to live out what is already true. Vincent adds that “righteousness and holiness of truth” stand in direct opposition to the “lusts of deceit” in verse 22, truth is the foundation of the new character.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Individual new nature: The majority reading: the new self is the regenerate nature of each believer, created by God in Christ (supported by context: 'put off the old man').
- Corporate Christ (Second Adam): A minority view, noted by Gill and the Cambridge Bible: 'the new man' refers to Christ as the head of the new humanity, whom believers 'put on' by faith (paralleling Romans 13:14 and Galatians 3:27).
- Imago Dei restoration vs. new creation: Calvin and others debate whether the 'creation' refers primarily to the original Adamic image (now restored) or to a wholly new creation in Christ — both are affirmed, but the emphasis varies among commentators.
What is clear: Christians across traditions agree that Ephesians 4:24 teaches that the believer's new identity is a divine creation, patterned after God, and expressed in righteousness and holiness that are grounded in truth.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'the new man' | It refers to the regenerate self, the new nature created in Christ, as distinct from the old Adamic nature. | Some (e.g., a reading noted by Gill) take the new man as Christ Himself, whom believers 'put on' (Romans 13:14). Others, following Colossians 3:10, see a corporate meaning, the new humanity in Christ. |
| Meaning of καινός (new) | The new self is not a mere improvement of the old nature but something qualitatively different. | The distinction between καινός and νέος is not always strict, but nearly all commentators stress that this new creation is a fresh act of God, not a patch-up job. |
| Righteousness and holiness, one virtue or two? | Both are essential characteristics of the restored image of God. | Calvin sees righteousness as referring to the second table (duty to neighbor) and holiness to the first table (duty to God). Others, like Poole, treat righteousness as the general uprightness that encompasses both duties. The text does not force a sharp division. |
| The role of truth | Truth (ἀλήθεια) is the basis for the new self's holiness, contrasting with the 'deceit' of the old man. | Some interpret 'holiness of truth' as genuine holiness (adjectival genitive), while others take it as holiness produced by the truth (genitive of source). The difference is subtle but affects how one preaches sanctification, as an inward quality or as a response to objective revelation. |
Historical & Cultural Context
Paul’s clothing metaphor, “put off… put on”, was common in moral teaching of the ancient world. Stoics and Jews alike used the image of changing garments to represent a change in character. But Paul gives it theological weight. The “old man” (v. 22) belongs to the pagan walk described in verses 17, 19: darkened understanding, alienation from God, and a life given over to sensuality. The “new man,” by contrast, is created “according to God” (κατὰ θεόν), a phrase that points back to the original creation narrative. In Genesis 1:26, 27, God made humanity in His image; now that image, defaced by sin, is restored in Christ.
The Greek adjective καινός (new) is carefully chosen. It is not νέος, which means young or recent. καινός means new in kind, unprecedented, of a different quality. Jamieson-Fausset-Brown note that the believer puts on “not merely a renovated nature, but a new nature, altogether different.” The aorist participle κτισθέντα (having been created) indicates that this new creation is not something the believer achieves over time; it is already accomplished in Christ (Ephesians 2:10). But Paul still commands believers to “put on” this new self, the once-for-all gift must be continually embraced in daily choices.
The phrase “holiness of truth” (ὁσιότητι τῆς ἀληθείας) also carries specific weight. Truth (ἀλήθεια) is the source and sphere of holiness, contrasting with the “deceit” (ἀπάτη, v. 22) that drives the old nature. In the ancient Mediterranean, deceit was considered the mark of the pagan world; truthfulness was a hallmark of God’s people. Paul roots the new self not in moral effort alone but in the reality of God’s revealed truth, which shapes righteousness (right relation to others) and holiness (devotion to God).
Textual Notes
The consulted sources note no significant textual variants for Ephesians 4:24. The reading is stable across the major manuscript traditions. The key phrase “ὁσιότητι τῆς ἀληθείας” (holiness of truth) is attested without substantial variation. The difference in English translations (e.g., “true holiness” in KJV, “holiness of the truth” in ASV) reflects translation choices rather than textual instability.
Reception History
This verse has been central to Christian teaching on sanctification and the image of God. Early church writers such as Irenaeus and Athanasius saw it as proof that the original creation in Genesis is restored in Christ, the new self is nothing less than a recovery of lost likeness. In the medieval period, the verse informed discussions of grace and nature, with Thomas Aquinas citing it to argue that grace does not destroy nature but perfects it. The Reformers, especially Calvin, used it to emphasize that regeneration is a new creation, not a mere moral improvement. In the Wesleyan tradition, Adam Clarke’s commentary treats the verse as a foundation for the doctrine of entire sanctification: the whole image of God is to be traced upon the soul. Across traditions, Ephesians 4:24 has been sung in hymns about putting on Christ and has shaped the ethical teaching of the church on truthfulness and integrity.
Preaching This Verse
Three-Point Outline
- Created Once for All: The aorist participle “was created” points to a decisive act. The new self is a done deed in Christ, the believer’s identity has already been remade (Ephesians 2:10). Preaching this grounds assurance: holiness flows from who we are, not from striving to become someone else.
- Created After God: Paul echoes Genesis 1:26. The image of God, lost in Adam, is restored in Christ. This is not a vague morality; it is a return to the original design. Righteousness and holiness are not extra add-ons but the very fabric of the restored image.
- Created in the Element of Truth: “Holiness of truth”, truth is the air the new self breathes. Where the old man lived by deceit, the new self is marked by genuineness, integrity, and alignment with God’s reality. This transforms relationships, worship, and daily conduct.
Five-Point Outline
- The command: “Put on the new man”, a daily act of faith.
- The nature of the new man: created, not evolved, a divine work.
- The pattern: “after God”, the imago Dei restored.
- The character: “righteousness and holiness”, vertical and horizontal obedience.
- The environment: “of truth”, honesty before God and others.
Illustration Hooks
- Changing a uniform: A soldier puts off fatigue clothes and puts on a dress uniform, same person, different identity and expectations. The “put on” is a conscious act that signals who you now represent.
- Restoring a painting: A masterpiece buried under grime. The restoration does not paint a new picture; it reveals the original. The new self is not a fresh attempt but a recovery of what God intended.
- Truth as a clean room: Holiness of truth is like living in a room with windows open, light and fresh air replace the stale, hidden corners of deceit. The new self thrives where nothing needs to be hidden.
Questions Your Congregation Is Asking
- “If the new self is already created, why do I still struggle with old habits?”
- “How is holiness ‘of truth’ different from just being a good person?”
- “Does ‘created after God’ mean I become God, or that I reflect Him?”
Leading a Discussion
This verse sits at the hinge of the Christian life: what God has done for us in Christ (creation of a new self) and what we are called to do (put it on). The group should explore the relationship between the finished work of Christ and the ongoing walk of the believer. The language of “creation” pulls us back to the beginning, while the imperative pushes us forward.
Discussion Questions
- What does Paul mean when he says the new self “has been created”? Where did this creation happen, and how does it apply to each believer?
- Compare verses 22 and 24. What do “the lusts of deceit” and “holiness of truth” tell us about the two ways of life?
- Why does Paul use the word “new” (καινός) instead of “renewed”? What difference does it make for your understanding of salvation?
- How is “righteousness” different from “holiness” in this verse? Some see them as social and religious duties; others as two sides of the same coin. Which view fits the context best?
- Read Genesis 1:26, 27. In what ways does the new creation restore the image of God that was lost? Are there ways it goes beyond the original?
- This verse says the new self is created “in” righteousness and holiness. Does that mean these qualities are the environment, the content, or the result? How does that affect your daily choices?
- What would it look like in your home or workplace to “put on the new man” in a specific situation this week? Share one practical step.
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 1:26 | God said, “Let’s make man in our image, after our likeness. Let them have dominion over the fish of the sea, and over the birds of the sky, and over the livestock, and over all the earth, and over every creeping thing that creeps on the earth.” |
| Genesis 1:27 | God created man in his own image. In God’s image he created him; male and female he created them. |
| Job 29:14 | I put on righteousness, and it clothed me. My justice was as a robe and a diadem. |
| Psalms 45:6 | Your throne, God, is forever and ever. A scepter of equity is the scepter of your kingdom. |
| Psalms 45:7 | You have loved righteousness, and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness above your fellows. |
| Isaiah 52:1 | Awake, awake! Put on your strength, Zion. Put on your beautiful garments, Jerusalem, the holy city, for from now on the uncircumcised and the unclean will no more come into you. |
| Isaiah 59:17 | He put on righteousness as a breastplate, and a helmet of salvation on his head. He put on garments of vengeance for clothing, and was clad with zeal as a mantle. |
| John 17:17 | Sanctify them in your truth. Your word is truth. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets "put on the new man" as a call to receive the complete image of God, not just a measure of moral improvement. He connects Paul's phrase directly to Genesis, arguing that what Moses called God's image is actually righteousness and holiness of truth, the full likeness of the Divine Being restored in the soul.
Barnes' Notes on the Bible Protestant 1832
Barnes insists that being a "new man" is far more than joining a church or being baptized; it is a radical inner transformation that actually restores the lost image of God in the soul. This new creation, produced by the Spirit, makes the person truly righteous and holy, reflecting the condition in which humanity was originally created.
Calvin's Commentaries Reformed 1564
Calvin sees the new man as the restoration of God's image originally given to Adam but lost through sin. He distinguishes two aspects of that image: holiness, which relates to worshiping God, and righteousness, which governs our duties toward other people.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator stresses that putting off the old self and putting on the new are inseparable actions, leaving no neutral middle ground. For him, 'true holiness' translates a distinct Greek word meaning a sanctity that arises from the truth of the Gospel, not merely piety. This holiness reverences God's absolute claims and is inseparable from righteousness.
Geneva Bible Notes Reformed 1599
The Geneva note highlights that the new self is created in God's image, with the specific purpose of pursuing righteousness and genuine holiness. This is not a mere outward change but a new creation, where true holiness means integrity before God, not just external conformity.
Gill's Exposition of the Bible Baptist 1748
Gill distinguishes between being made a new creature by God and actively putting on that new nature in daily conduct. He insists the new man is not something we create or renew in ourselves, but a grace already infused that we must walk in through righteous and holy living.
Jamieson-Fausset-Brown Commentary Protestant 1871
Jamieson, Fausset, and Brown stress that the Greek word for "new" means an entirely different nature, not just a renovated one. They note this new man was created once for all in Christ, so each believer puts on what already exists. They distinguish righteousness toward others from holiness flowing from God's truth, addressing the moral dangers in Ephesus.
Vincent's Word Studies Evangelical 1887
Vincent highlights that the righteousness and holiness of the new creation are not merely moral qualities but are the very attributes of truth personified. He connects this directly to the contrast with deceit, emphasizing that truthful character defines the life God creates.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley defines the new man as universal holiness, not merely a few virtuous qualities. For him, this new creation is nothing less than the full image of God restored in the believer.