Purify (48) (hagnizo from hagnos [word study] = freedom from defilements or impurities; see also word study on related word hagios = holy, saint) in the literal sense refers to ceremonial washings and purifications undertaken to purify oneself from ritual defilement. In the context of this ceremonial purification the idea was withdrawal from the profane (common) and dedication to God, thereby making one ceremonially ready. This sense is seen in the OT uses in the Septuagint (LXX), where hagnizo was used of the the Nazirites who took upon themselves a temporary or a life-long vow to abstain from wine and all kinds of intoxicating drink, from every defilement and from shaving the head. Luke seems to make allusion to a similar Nazirite-like practice by Paul in Acts 21:24, 26, 24:18. Hagnizo basically denotes a removal of that which disqualifies one for acceptable worship, resulting in a condition of purity and chastity. Three NT uses of hagnizo refer not to literal (ritual/ceremonial) purification, but to ethical/moral or internal/heart purification (Jas 4:8, 1Pe 1:22-note; 1Jn 3:3), emphasizing the idea of one's heart being fully devoted to the Lord and His will and way. Peter says a person is purified when he obeys the truth (the Word of God, the Gospel) and in this context Peter is referring to the initial experience of salvation (justification) by grace through faith. Here is James the In sum, hagnizo is a verb used in Scripture to describe ceremonial and/or spiritual purification, and addressing both the external and internal aspects of our being. As stated, James is commanding his readers to undertake an internal cleansing. The root word hagnos describes what is morally undefiled and when used ceremonially describes that which has been so cleansed that it is fit to be brought into the presence of God and used in His service. James uses this root word hagnos in his list of characteristics of heavenly wisdom (Jas 3:17). Hagnos describes a purity which affects a not only a person’s motives but also their conduct. Vincent writes that hagnizo was used in... The Septuagint translation of the Old-Testament (as a) technical term for the purification of the people and priests (Josh 3:5; 1Chr 15:12; 1Sa 16:5). Also, of the separation from wine and strong drink by the Nazirite (Nu 6:2, 3, 4, 5, 6). Hagnos means free from admixture of evil, and is once applied to God, John writing that everyone who has this hope fixed on Him purifies himself, just as He is pure (hagnos) (1Jn 3:3) Barclay (critique) emphasizing the secular origin and use of the root word hagnos writes that.... hagnos and its root meaning is pure enough to approach the gods. At first it had only a ceremonial meaning and meant nothing more than that a man had gone through the right ritual cleansings. So, for instance, Euripides can make one of his characters say, “My hands are pure, but my heart is not.” At this stage hagnos describes ritual, but not necessarily moral, purity. But as time went on the word came to describe the moral purity which alone can approach the gods. On the Temple of Aesculapius at Epidaurus there was the inscription at the entrance: “He who would enter the divine temple must be pure (hagnos); and purity is to have a mind which thinks holy thoughts." (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) The TDNT says Hagnizo... The word means “to set in a state of cultic qualification,” and thus applies to the various measures serving this end (e.g., washing garments in Ex 19:10). (Kittel, G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New Testament. Eerdmans) NIDNTT has this note on the classic use in Greek... hagnos, adj. from the verb. hazomai which is in turn derived from hagiomai, to stand in awe of someone, originally meant that which inspires (religious) awe, tabu (Godliness, art. sebomai). In secular Gk. usage hagnos is found from Homer onwards. In religious language it is primarily an attribute of deity; then it refers to things having some relation to the deity. It thus comes to mean holy, in the sense of pure. Ritual purity is in mind here, e.g. avoidance of blood-guilt, touching corpses. Since to the primitive mind sexual intercourse also makes a person ritually unclean, hagnos came to mean chaste. The originally cultic, religious term was then transferred to the sphere of morality, and is frequently used in the Hellenistic period in the sense of innocent, morally faultless. It is also used as a compliment for faultless execution of office. From hagnos are derived the verb hagnizo, to purify (by means of expiatory rites), first found in Soph., and the cognate noun hagnismos, purification. Both terms are limited to the cultic sphere. hagneia, a noun derived from hagnos, is likewise found first in Soph., and is used of cultic purity, chastity, purity of mind. Another noun derived from hagnos is hagnotes, which is unknown outside the NT and means purity, moral blamelessness. More common in the LXX is the verb hagnizo, which describes the measures taken to achieve eligibility for the cult. Whereas hagios (holy) always includes the thought of the power and might of that which is holy, hagnizo expresses consistently the removal of what is not seemly (e.g. Ex 19:10, washing of garments; Nu 6:3, abstinence from alcohol [Nazirites]), especially in the sense, to purify oneself from sin or uncleanness (hith. of chata', e.g. Nu 8:21; 19:12). hagneia also refers in the OT (Nu 6:2-21, law of the Nazirite; 2Chr 30:19, sanctuary) and Apocrypha (1Macc. 14:36, temple) to ritual purity. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Here are the 7 uses of hagnizo in the NT... John 11:55 Now the Passover of the Jews was at hand, and many went up to Jerusalem out of the country before the Passover, to purify themselves. Comment: John of course refers here to ceremonial purification, which in context had more to do with external than internal (heart) purification, for the very ones who "purified" themselves called out the crucifixion of the Passover Lamb of God (1Co 5:7, Jn 1:29). The Jewish readers of James' epistle would have been familiar with this and similar ceremonial uses of hagnizo. Acts 21:24 take them and purify (aorist imperative) yourself along with them, and pay their expenses in order that they may shave their heads; and all will know that there is nothing to the things which they have been told about you, but that you yourself also walk orderly, keeping the Law. Comment: Here Luke uses the passive voice meaning to be purified, while James 4:8 uses the active voice which speaks of the reader making a decision of their will to carry out the necessary action to purify oneself). Acts 21:26 Then Paul took the men, and the next day, purifying himself along with them, went into the temple, giving notice of the completion of the days of purification, until the sacrifice was offered for each one of them. Acts 24:18 in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were certain Jews from Asia-- James 4:8 Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 1Peter 1:22-note Since you have in obedience to the truth purified (perfect tense = describes a past action with continuing results which speaks of the permanence of our salvation) your souls for a sincere love of the brethren, fervently love one another from the heart, Comment: Clearly it is God Who purifies our souls when we are saved, for we as fallen men do not have the power to bring about personal purity as occurs when we are saved and made holy (hagios [word study]). Hagnizo thus is used as a figure of speech to describe those who have experienced purification when they believed. In this passage the "instrument" which the Holy Spirit uses to purify us is the "living and abiding word" (1Pe 1:23). 1John 3:3 And everyone who has this hope fixed on Him purifies himself, just as He is pure. Comment: Vine writes that hagnizo here is used with a moral significance. The purification is from everything that is inconsistent with the character and will of the Lord. This truth is directed against the Gnostic teaching that sin does not pollute the enlightened person. The tense is the continuous present and thus indicates the habit of resisting every defiling influence and keeping oneself free from it. Compare and contrast 1Jn 1:7, where cleansing from sin that has been committed is bestowed on the ground of the blood of Christ. Hagnizo - 25 times in the non apocryphal Septuagint (LXX) - Ex 19:10; Num 6:3; 8:21; 11:18; 19:12; 31:19, 23; Josh 3:5; 1 Sam 21:5; 1Chr 15:12, 14; 2Chr 29:5, 15ff, 34; 30:3, 15, 17f; 31:18; Isa 66:17; Jer 12:3. The Lxx uses hagnizo to translate Hebrew words that have to do with making oneself ritually pure or to consecrate oneself. Below are some representative uses... Exodus 19:10 The LORD also said to Moses, "Go to the people and consecrate (Heb = qadash = to set apart; Lxx = hagnizo) them today and tomorrow, and let them wash their garments; Numbers 8:21 The Levites, too, purified (Heb = chata = to sin or to purify from uncleanness; Lxx = hagnizo) themselves from sin and washed their clothes; and Aaron presented them as a wave offering before the LORD. Aaron also made atonement for them to cleanse them. Joshua 3:5 Then Joshua said to the people, "Consecrate (Heb = qadash = to set apart; Lxx = hagnizo) yourselves, for tomorrow the LORD will do wonders among you." Jeremiah 12:3 But Thou knowest me, O LORD; Thou seest me; And Thou dost examine my heart's attitude toward Thee. Drag them off like sheep for the slaughter And set them apart (Heb = qadash = to set apart; Lxx = hagnizo) for a day of carnage! Isaiah 66:17 "Those who sanctify (Heb = qadash = to set apart; Lxx = hagnizo) and purify (Heb = taher = to cleanse; katharizo = make clean) themselves to go to the gardens, Following one in the center, Who eat swine's flesh, detestable things, and mice, Shall come to an end altogether," declares the LORD. Comment: Notice that this passage uses the same two Greek verbs James uses here in Jas 4:8! Thomas Manton writes that ... If you want to have a holy life, you must get a clean heart. True conversion begins there; spiritual life, as well as natural life, is in the heart first. “Abstain from sinful desires … live … good lives” (1Pe 2:11,12). First mortify the sinful desires, then the deeds of the body of sin. If you want to cure the disease, purge away the sick matter; otherwise sin may return and put salt in the spring: “Let the wicked forsake his way and the evil man his thoughts” (Isa 55:7). Notice that it is not only his “way,” or course of life, but his “thoughts,” the frame of his heart; the heart is the womb of thoughts, and thoughts are the first things that come from corruption (see Mt 15:19). What God looks for and loves is “truth in the inner parts” (Ps 51:6). Do not be concerned only for honor before people, but for your hearts before God; and let conscience be dearer to you than reputation. Many people are aware of failings in their behavior because they expose them to shame; we should be as aware of things that are not right in the heart. Sinful desires must not be digested without regret and remorse any more than acts of sin. (A Practical Exposition of James) Lehman Strauss writes... My Christian friends, James is speaking to us, as well as to the Christians of his own day, and he calls us "sinners" and "double minded" men and women. Too often we give way to the soft sentimental jargon that winks at the sins of saints. You and I need God's presence in these days, and the need will increase with the passing of time; but we cannot expect God to draw nigh to us if we fail to draw nigh to Him, and we cannot draw nigh to Him with soiled hands and stained hearts (cp Ps 24:3, 4). All hypocrisy and double-mindedness must be put aside. (Lehman Strauss — James, Your Brother: Studies in the Epistle of James) "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/james_48_commentary.htm#p