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Catholic Commentary
Putting Off the Old Man: Vices to Be Mortified
5Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry.6For these things’ sake the wrath of God comes on the children of disobedience.7You also once walked in those, when you lived in them,8but now you must put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth.9Don’t lie to one another, seeing that you have put off the old man with his doings,10and have put on the new man, who is being renewed in knowledge after the image of his Creator,11where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
Colossians 3:5–11 calls believers to reject vices rooted in disordered desire—sexual immorality, anger, slander, and especially covetousness, which Paul identifies as idolatry—because they contradict the baptized life hidden in Christ. The passage contrasts the old self with the new humanity being renewed in God's image, where ethnic, religious, and social divisions lose their ultimate significance before Christ, who is all.
Paul doesn't tell you to manage your sins—he orders you to execute them, because Christ's resurrection has made their dominion a spiritual contradiction.
Verse 8 — "But now you must put them all away" The adversative nuni de ("but now") marks the great turning point. The new list shifts from interior sexual and acquisitive sins to relational and verbal sins: orgē (anger as settled disposition), thymos (wrath as explosive passion), kakia (malice, ill-will toward others), blasphēmia (slander or defamation, which in classical Greek could also refer to impious speech), and aischrologia (shameful or obscene speaking). The movement from interior to exterior, from lust to lying, is not random: Paul traces sin from its roots in disordered desire through to its social and ecclesial effects. Sins of the tongue fracture the Body of Christ just as surely as sins of the body.
Verse 9 — "Don't lie to one another, seeing that you have put off the old man with his doings" The prohibition on lying (mē pseudesthe) is singled out because it strikes at the foundation of community and covenant. The reason given is theological, not merely ethical: you have already put off the old man (apekdysamenoi ton palaion anthrōpon). The participle is aorist, pointing to a completed past action — baptism. The "old man" (palaios anthrōpos) in Pauline theology is the self as constituted by Adam's transgression, shaped by sin and death. To lie is to re-clothe oneself in that which has been stripped away.
Verse 10 — "And have put on the new man, who is being renewed in knowledge after the image of his Creator" The "new man" (neon anthrōpon) is not merely a moral improvement on the old but a new creation in Christ, the New Adam. Crucially, this man "is being renewed" (anakainoumenon) — the present passive participle indicates an ongoing, progressive transformation. The goal of renewal is epignōsis (deep, experiential knowledge), and the pattern is "the image of his Creator" (kat' eikona tou ktisantos auton). This is a direct allusion to Genesis 1:26–27: humanity was made in the imago Dei, an image defaced by the Fall and now being restored. In Christ, the eternal Image of the Father (Col. 1:15), the divine likeness is not merely repaired but elevated.
Verse 11 — "Where there can't be Greek and Jew… but Christ is all, and in all" The new humanity in Christ dissolves the defining divisions of the ancient world: ethnic (Greek/Jew), religious (circumcision/uncircumcision), cultural (barbarian/Scythian — Scythians being regarded as the most savage of peoples), and social (slave/free). These are not abolished at the sociological level by fiat but are made spiritually irrelevant because Christ himself is the sole identity-forming reality: panta kai en pasin Christos — "Christ is all, and in all." This is not a negation of genuine human distinction but a declaration of their subordination to a deeper unity.
Catholic tradition reads this passage through the lens of baptismal ontology and the doctrine of the imago Dei. The Catechism of the Catholic Church teaches that through Baptism, the believer is configured to Christ, truly dying and rising with him (CCC 1227–1228). The "putting off" and "putting on" of Colossians 3 is not metaphor but sacramental reality: baptism effects a genuine change in the person's being, not merely a change in standing.
The Church Fathers were particularly attentive to verse 10's restoration of the imago Dei. St. John Chrysostom (Homilies on Colossians, Homily 8) stresses that the "renewal in knowledge" is not speculative but transformative: to know God rightly is to be changed by that knowledge. St. Ambrose, commenting on the baptismal stripping and robing rites, saw in the "old man / new man" imagery the literal liturgical action of the neophyte — stripped of old garments and clothed in white — as enacting Paul's theology. The white baptismal garment (still worn at Catholic baptisms today) embodies this passage.
On mortification specifically, Catholic ascetical tradition — from the Desert Fathers through St. John Cassian's Institutes, St. Thomas Aquinas (Summa Theologiae I-II, q. 77), and St. Ignatius of Loyola's Spiritual Exercises — takes Paul's nekrōsate as a genuine program of spiritual warfare. The "putting to death" is not passive but demands active co-operation with grace: fasting, custody of the senses, confession, and voluntary penances.
The identification of covetousness as idolatry (v. 5) resonates with the Catechism's teaching that the tenth commandment targets "the disorder of desires" at their root (CCC 2534–2536). It also anticipates Pope Francis's warnings in Laudato Si' (§§ 93, 204) against a "throwaway culture" driven by consumerism — a contemporary form of the pleonexia Paul names.
Verse 11's declaration of unity prefigures the Church's own self-understanding as the una — the one Body that transcends and reconciles human divisions (CCC 791, 1267). Vatican II's Gaudium et Spes §29 draws on precisely this Pauline principle in affirming the fundamental equality of all persons in Christ.
For contemporary Catholics, this passage cuts against two opposite errors: laxity and despair. Against laxity, Paul's language is unmistakably severe — not "manage your vices" but "put them to death." In a cultural moment that reframes disordered desire as identity, the command to mortify specific named sins (sexual immorality, covetousness, rage, slander) is countercultural and demanding. The Catholic practice of regular Confession is the concrete sacramental form of this ongoing "putting off": naming the specific sin, receiving absolution, performing penance. Against despair, Paul insists the work is already grounded in something accomplished — we have put off the old man. The Christian's moral struggle is not to earn a new identity but to live from one already received.
Practically: name the specific vice (Paul names them; so should we in the confessional and in prayer). Fast from the media or content that feeds the "earthly members" Paul names. Cultivate the particular virtue that opposes the besetting sin — generosity against covetousness, truthfulness against slander. And whenever the diversity of Christ's Body — in parish, in culture, in politics — provokes instinctive tribalism, return to verse 11: "Christ is all, and in all."
Commentary
Verse 5 — "Put to death therefore your members which are on the earth" The imperative nekrōsate ("put to death") is stark and unambiguous. Paul does not counsel moderation of vice but its execution — a radical mortification. The phrase "your members which are on the earth" echoes 3:2 ("set your minds on things above, not on things on the earth") and identifies the body not as evil in itself but as the instrument through which disordered desire operates. Paul's list begins with the most interior sins: porneia (sexual immorality, any unlawful sexual act), akatharsia (uncleanness, a broader moral impurity), pathos (depraved passion, the disordered affective state underlying sinful acts), and epithymia kakē (evil desire, the habitual orientation of appetite toward what is forbidden). The list culminates with pleonexia — covetousness or greed — and Paul makes a startling identification: this is idolatry. The covetous person has placed a created thing — wealth, possession, another person as an object — at the center of the heart where God alone belongs. This identification has deep Old Testament roots: Israel's sin with the golden calf was simultaneously idolatry and the satisfaction of desire for security apart from God. The "therefore" (oun) links this command to the preceding passage (3:1–4): because believers have died with Christ in baptism and their life is hidden with Christ in God, the ongoing dominion of these vices is an ontological contradiction.
Verse 6 — "The wrath of God comes on the children of disobedience" Paul grounds the moral imperative in divine justice. The "wrath of God" (orgē tou theou) is not divine caprice but the holy and necessary response of perfect goodness to freely chosen evil. The phrase "children of disobedience" (huioi tēs apeithias), also found in Ephesians 2:2 and 5:6, describes those whose identity is defined by refusal of God's revealed will. The present tense "comes" (erchetai) may indicate both a present and eschatological reality: divine judgment already making itself felt in the degradation that sin works upon the sinner (cf. Romans 1:18–32), and a final judgment to come.
Verse 7 — "You also once walked in those, when you lived in them" Paul acknowledges the Colossians' pre-baptismal past without condemnation. The double emphasis — "walked" (periepatesate, habitual conduct) and "lived in them" (ezēte en toutois, an immersive dwelling) — underlines how completely sin can define a life. Yet the verb tenses are deliberately past: that. This is a catechetical device of contrast ("then / now") standard in early baptismal instruction. The very act of naming the old life accurately and without euphemism is itself spiritually important.