Introduction to the Epistle and Immediate Context

The Epistle to the Colossians was written by the Apostle Paul during his first Roman imprisonment around 60–61 C.E. (cf. Col. 4:18). Addressed to the believers in Colossae—a city in the Lycus Valley of Asia Minor—the letter focuses on the supremacy and sufficiency of Christ, the dangers of false philosophy and Judaizing legalism, and the ethical implications of the believer’s union with Christ. The broader context of Colossians 3 centers on practical Christian living, especially the moral transformation expected of believers who have died with Christ and have been raised with Him to a new life (Col. 3:1–4).

In this moral exhortation, Paul calls for the putting off of the “old man” (Col. 3:9) and the putting on of the “new man” (Col. 3:10), language that aligns with the metaphor of changing garments. The immediate context provides a list of sins to be “put to death” (Col. 3:5–8), among which lying is emphatically singled out in verse 9.

Text and Translation of Colossians 3:9

Greek Text:
μὴ ψεύδεσθε εἰς ἀλλήλους, ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ

Literal Translation:
“Do not be lying to one another, having stripped off the old man with his practices.”

Analysis of Key Terms

μὴ ψεύδεσθε εἰς ἀλλήλους — “Do not be lying to one another”

The verb ψεύδεσθε is present middle/passive imperative, second person plural, from ψεύδομαι, meaning “to lie” or “to speak falsely.” The use of the present imperative with the negative μὴ indicates a command to stop an action in progress, suggesting that lying had become an issue among the Colossian believers. This verb occurs elsewhere in similar moral contexts, such as Ephesians 4:25, which says: “Therefore, putting away lying, speak the truth, each one to his neighbor, because we are members of one another.” The plural pronoun ἀλλήλους (one another) shows that the concern is primarily relational within the Christian community.

Lying here refers not only to blatant falsehoods but includes deception, hypocrisy, slander, and misrepresentation—all of which violate the truthfulness required by the character of God and the communal integrity of the Church. Scripture consistently condemns lying: Proverbs 6:16–19 lists a lying tongue among the things Jehovah hates. Jesus identified Satan as “a liar and the father of it” (John 8:44), making lying fundamentally anti-God and Satanic in origin.

ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον — “having stripped off the old man”

The participle ἀπεκδυσάμενοι is aorist middle participle, referring to a completed action: “having put off” or “having stripped off.” This metaphor of disrobing is used to describe a moral and spiritual transformation that has already taken place at conversion. The “old man” (ὁ παλαιὸς ἄνθρωπος) refers to the pre-conversion self, the unregenerate nature characterized by sin and rebellion against God. This corresponds with Romans 6:6: “We know that our old self was crucified with Him so that the body ruled by sin might be rendered powerless.”

Paul is not suggesting a psychological duality, as in Gnostic or philosophical anthropology, but a transformation of identity rooted in regeneration and sanctification. The old man’s identity is removed, and the believer now walks in newness of life (Romans 6:4).

σὺν ταῖς πράξεσιν αὐτοῦ — “with his practices”

This phrase shows that the removal of the old man is not merely notional but behavioral. πράξεις (“practices,” “deeds,” or “actions”) refers to the habitual sins listed earlier: sexual immorality, impurity, passion, evil desire, greed (which is idolatry), anger, wrath, malice, slander, filthy language (Col. 3:5–8). Lying is explicitly highlighted in this context, suggesting its prominence or perhaps its insidious nature among other vices. Thus, the ethical change is not only internal but must be visibly demonstrated in conduct.

Doctrinal and Theological Implications

Sanctification as a Distinctive Mark of the Believer

Colossians 3:9 underscores that sanctification—progressive conformity to Christ’s character—is not optional but integral to the Christian life. The believer, having been justified and spiritually reborn, must demonstrate this inward change through outward holiness. Lying is incompatible with the identity of the “new man,” whose life is hidden with Christ in God (Col. 3:3). The passage repudiates any notion that salvation permits ongoing willful sin (cf. Romans 6:1–2). Paul’s exhortation demands ethical congruity with the believer’s position in Christ.

The Believer’s New Identity in Christ

The contrast between the old man and new man echoes 2 Corinthians 5:17: “Therefore, if anyone is in Christ, he is a new creation; the old has passed away, and see, the new has come.” This passage in Colossians advances this truth by demanding a consistent break from former ways. The believer’s ethical life must reflect this ontological reality. The “new man,” described in the next verse (Col. 3:10), is being renewed in knowledge after the image of the Creator, emphasizing an ongoing transformation in truth and holiness.

Application in Ecclesiological and Ethical Contexts

Lying, even when seemingly trivial or culturally accepted, erodes trust within the Christian community and undermines the Church’s witness. When Paul commands “do not lie,” it is not an abstract ethic but a covenantal obligation. Since believers are members of one another (Eph. 4:25), falsehood damages not only interpersonal relationships but the entire Body of Christ. Thus, truth-telling is not optional; it is imperative for a church living under the Lordship of Christ.

This is particularly crucial in the context of false teachers and doctrinal error, against which Paul wrote this letter. Lying and doctrinal distortion often go hand in hand, and integrity in speech is vital for the preservation of sound doctrine (cf. Titus 1:10–11).

Relationship to Broader Biblical Theology

Scripture consistently reveals that God is a God of truth (Deut. 32:4; Titus 1:2), and His people are to reflect that attribute. Jesus Christ is “the truth” (John 14:6), and the Holy Spirit is “the Spirit of truth” (John 16:13). Therefore, all falsehood is incompatible with divine nature and the Christian walk. Colossians 3:9 rests upon this theological foundation: transformation in Christ must manifest in moral truthfulness.

Furthermore, the Ninth Commandment—“You shall not bear false witness against your neighbor” (Exod. 20:16)—is not limited to legal settings but encompasses all forms of dishonesty. Jesus expanded the Law to matters of the heart (Matt. 5:33–37), reinforcing that integrity is essential for Kingdom citizens.

Historical-Grammatical Hermeneutics Applied

Utilizing the historical-grammatical method, we find that Paul’s use of aorist participle (ἀπεκδυσάμενοι) reflects a completed action at conversion, while the present imperative (μὴ ψεύδεσθε) demands a continuing lifestyle of honesty. This distinction shows that sanctification involves both positional and progressive aspects. The syntax and lexical meanings confirm that Paul is appealing to a real moral break, not a theoretical one.

This harmonizes with the New Testament’s broader usage of moral imperatives grounded in identity. The believer is not told to become the new man but to live consistently with who he already is in Christ (cf. Eph. 4:22–24).

Colossians 3:9 in Contrast with Contemporary Ethical Relativism

In an era dominated by moral relativism, situational ethics, and redefinition of truth, Colossians 3:9 provides a decisive rejection. The apostolic command does not allow for “white lies,” strategic misrepresentation, or postmodern equivocations. God’s standard remains absolute and immutable. As Proverbs 12:22 declares, “Lying lips are an abomination to Jehovah, but those who act faithfully are His delight.”

Christian ethics is not based on utilitarian outcomes but on conformity to God’s revealed moral will. Thus, the believer is obligated to speak and live truthfully, regardless of societal trends.

Conclusion

Colossians 3:9 provides a succinct but powerful directive: “Do not be lying to one another.” It is anchored in the believer’s transformation through Christ and reflects a fundamental break with the pre-conversion life. The apostle Paul grounds this command in the completed act of having “put off the old man with his practices,” signifying a moral rupture with sin. Lying is incompatible with the new identity of the believer and undermines the unity and holiness of the Church. The command is not merely ethical but theological, rooted in the truthfulness of God Himself. Through this lens, the Christian is called to reflect the holiness of Christ by speaking the truth in love and living a life of integrity.

You May Also Enjoy

What Is the Origin of Giving Offerings to God and How Does Scripture Define Their Purpose?

About the Author

CLICK LINKED IMAGE TO VISIT ONLINE STORE

CLICK TO SCROLL THROUGH OUR BOOKS