Purity

Baker's Evangelical Dictionary of Biblical Theology

(Heb. niqqayon [   Hosea 8:1 ), rebellion against God's law (v. 1), and idolatry (vv. 4-6,11). Purity consists of "clean hands" ( Genesis 20:5 ), innocence ( Psalm 26:6;  73:13 ), and an "empty stomach" ( Amos 4:6 ).

Purity is related to guiltless, blameless, or innocent behavior. In  Exodus 23:7 , an innocent person is portrayed as someone who is righteous as measured by the demands of the law. Purity is not a cultic term; in fact, it does not appear in the rules for holiness detailed in Leviticus. Yet the idea of purity does surface in a number of instances. Before they can engage in any cultic or ceremonial activity, God's people must be consecrated or had to sanctify themselves ( Exodus 19:10,14;  Joshua 7:13;  1 Samuel 16:5;  Job 1:5 ).

The New Testament . In the New Testament, there is little emphasis on ritual purity. Rather, the focus is on moral purity or purification: chastity ( 2 Corinthians 11:2;  Titus 2:5 ); innocence in one's attitude toward members of the church ( 2 Corinthians 7:11 ); and moral purity or uprightness ( Philippians 4:8;  1 Timothy 5:22;  1 Peter 3:2;  1 John 1:3 ). Purity is associated with understanding, patience and kindness ( 2 Corinthians 6:6 ); speech, life, love, and faith ( 1 Timothy 4:12 ); and reverence ( 1 Peter 3:2 ).

Paul as God's servant commended himself through his sufferings and his moral and spiritual qualities. His ministry was enhanced and accredited because of the kind of person he had shown himself to be. Paul encouraged Timothy to set an example in his lifestyle and his purity ( 1 Timothy 4:12 ), as well as in his relationships with other believers (5:2).

Walter M. Dunnett

Bibliography . H. Baltensweiler, NIDNTT, 3:100-102; H. Balz, EDNT, 1:22-23; F. Hauck, TDNT, 1:122; F. Danker, II Corinthians .

Hastings' Dictionary of the Bible

PURITY . 1. Ceremonial purity is acquired by the due observance of external rites. The Jewish law prescribed various regulations by means of which outward defilement might be removed and the ‘unclean’ person be restored to fellowship with God. But the OT recognizes that moral purity is essential to acceptable worship of the Holy God (  Psalms 24:4 ); the question of Eliphaz expresses the conviction of those who know how absolute is the Divine holiness: ‘Shall a man be pure before his Maker?’ (  Job 4:17 RVm [Note: Revised Version margin.] ); only to the man who ‘purifies himself’ can such a God reveal His glory (  Psalms 18:26 , the verb is reflexive). The writer of the Ep. to the Hebrews reminds Christians who were familiar with the OT ceremonial of purification that the voluntary sacrifice of the Son of God is the means of purification under the new and better Covenant; ‘the blood of Christ’ removes the inward defilement which unfits sinful men for the service of the living God (  Psalms 9:13 f.).

2 . In the NT ‘pure’ has the more restricted meaning of ‘chaste’ in a few passages. Underlying the true reading of   2 Corinthians 11:3 , ‘the simplicity and the purity that is toward Christ,’ is the metaphor of   2 Corinthians 11:2 (RV [Note: Revised Version.] ), ‘I espoused you to one husband, that I might present you as a pure virgin to Christ’ (cf.   Titus 2:5 ,   1 Peter 3:2 ). The same noun is tr. [Note: translate or translation.] ‘pureness’ in   2 Corinthians 6:8 (RV [Note: Revised Version.] ); cf.   1 Timothy 4:12;   1 Timothy 5:2; also, for the wider meaning of the verb, Jam 4:8 ,   1 Peter 1:22 ,   1 John 3:3; and of the adjective,   Philippians 4:8 ,   1 Timothy 5:22 ,   James 3:17 . See, further, art. Holiness.

J. G. Tasker.

Webster's Dictionary

(1): ( n.) The condition of being pure.

(2): ( n.) freedom from foreign admixture or deleterious matter; as, the purity of water, of wine, of drugs, of metals.

(3): ( n.) Cleanness; freedom from foulness or dirt.

(4): ( n.) Freedom from foreign idioms, or from barbarous or improper words or phrases; as, purity of style.

(5): ( n.) Freedom from guilt or the defilement of sin; innocence; chastity; as, purity of heart or of life.

(6): ( n.) Freedom from any sinister or improper motives or views.

King James Dictionary

PU'RITY, n. L. puritas, form purus.

1. Freedom from foreign admixture or heterogeneous matter as the purity of water, of wine, of spirit the purity of drugs the purity of metals. 2. Cleanness freedom from foulness or dirt as the purity of a garment.

The purity of a linen vesture.

3. Freedom from guilt or the defilement of sin innocence as purity of heart or life. 4. Chastity freedom from contamination by illicit sexual connection. 5. Freedom from any sinister or improper views as the purity of motives or designs. 6. Freedom from foreign idioms, from barbarous or improper words or phrases as purity of style or language.

Charles Buck Theological Dictionary

The freedom of any thing from foreign admixture; but more particularly it signifies the temper directly opposite to criminal sensualities, or the ascendency of irregular passions. (

See CHASTITY.) Purity implies, 1. A fixed habitual abhorrence of all forbidden indulgences of the flesh.

2. All past impurities, either of heart or life, will be reflected on with shame and sorrow.

3. The heart will be freed, in a great measure, from impure and irregular desires.

4. It will discover itself by a cautious fear of the least degree of impurity.

5. It implies a careful and habitual guard against every thing which tends to pollute the mind.

See Evan's Sermons on the Christian Temper, ser. 23; and Watts's Sermons, ser. 27.

Holman Bible Dictionary

Cleanness Clean

Hastings' Dictionary of the New Testament

See Holiness.

International Standard Bible Encyclopedia

pū´ri - ti  : The Bible bears witness to the long struggle over and in man to secure physical, mental, and moral cleanliness. The various forms of purity have relation to each other.

We have a common proverb that "cleanliness is akin to godliness." Cleanliness and aesthetics are certainly nigh neighbors. But cleanliness and ethics do not dwell farther apart. When one realizes that by uncleanness of person or property he may endanger the health or life of family, or even of society about him - as in keeping conditions that develop typhoid fever - he begins to realize that there is, a close tie between cleanliness and morals. "Ought" comes in on the sphere of cleanliness, and then the whole realm of ethics is open. So near are the departments of physical and ethical cleanliness that now if one hears the word "slum" without explanation, he cannot tell whether it relates to filth or sin.

The perception of this relationship is of very ancient date. Though it is Isaiah who says ( Isaiah 52:11 ) "Cleanse yourselves, ye that bear the vessels of Yahweh," and  Mark 7:3 ,  Mark 7:4 , "All the Jews, except they wash their hands diligently, eat not, holding the tradition of the elders; and when they come from the marketplace, except they bathemselves, they eat not; and many other things there are, which they have received to hold, washings of cups, and pots, and brasen vessels," yet such statements are but summaries of directions distributed here and there throughout the whole Levitical Law. We can read therein what sounds like the hygienic orders of a general to his soldiers on the march, or like the rules of the board of health to preserve a city from pestilence. And these Levitical directions for cleanliness are connected inseparably with the worship of Yahweh, as though physical purity were to that an essential. The Psalmist blends these two elements, the physical and the ethical, in the familiar question and answer ( Psalm 24:3-5 ), "Who shall ascend into the hill of Yahweh? And who shall stand in his holy place? He that hath clean hands, and a pure heart; who hath not lifted up his soul unto falsehood, and hath not sworn deceitfully. He shall receive a blessing from Yahweh, and righteousness from the God of his salvation."

The ceremonial cleansings called for by the Law had meaning and influence. They were interpretative of something spiritual - were a parable way of illustrating the necessity of purity of heart in order to gain acceptance with God. If in after-days the thing symbolized was forgotten in the symbol, that was owing to "blindness of mind." The darkness was not necessary.

1. The Sex Relation:

But the main subject in respect to which we shall in this article seek light on purity from the Bible will not be hygiene or aesthetics, but morals. When we turn to that department we shall at once realize the fact that the sex relation is the most primitive and comprehensive of all the human relations.

The Family.

The attitude of the Bible in respect to that relation is unmistakable. From the vision of the Garden of Eden to that of the New Jerusalem, the Bible rings true to the ideal of purity in family life and in the relations of the sexes to each other. This is remarkable, for it is a vast history over which its narrative sweeps, and in it every species of literature is represented. It sets forth the acts and views of a people in all the stages of civilization, from wandering nomads to dwellers in cities embellished by architecture and every device of man to set forth riches and splendor. It sets forth their crime, shame and sin, as well as their virtues, but its tone is approbative of the virtues and reprobative of the crime, shame and sin. In the Magna Charta of the Hebrew people - the Ten Commandments - there stands in equal rank with any other principle, "Thou shalt not commit adultery." The sanction of religion and law was thus given to the integrity and purity of family life. The minute regulations against marriage with relatives, and the severe punishments inflicted for disregard of the restrictions ( Leviticus 18,20 ), were a powerful force in the same direction. The adultery of married persons was to be punished by the death of both the parties ( Leviticus 20:10;  Deuteronomy 22:22 ).

Such laws may sometimes seem severe. Doubtless they are primitive and date from the time of nomadism. In primitive conditions, penalties for infraction of law are to be severe and swift. Pioneers the world over and through time, for very self-preservation's sake, could show little favor or tolerance to lawlessness. Be these laws severe, they show the intense earnestness of a people to have a pure family life in which children born should be genuine to it. These Levitical restrictions upon intermarriage with relatives fit the sense of propriety and right of civilized people, even to this day.

2. The Prophets:

There is no question about the attitude of the prophets on purity. They were in harmony with the Law. They had no tolerance for corrupt morals or manners leading to impurity or suggesting it. An illustration sometimes has the light of the sun in it. What it is that is illustrated is frequently best seen by looking at the illustration itself. The prophets were passionate monotheists. They wanted above all things that Israel should be true to Yahweh and to Him alone. To the prophets, worship of other gods was treason to Yahweh. One prophet after another, and over and over again, illustrates this highest of crimes by infidelity in the marriage relation. That shows in what estimate the family was held. To put any other in the place of Yahweh was "to go a-whoring after other gods," or "to play the harlot." That shows as nothing else could how deep in the heart was sunk regard for pure family life. Infidelity was high treason there, or it never would have furnished language to describe high treason to God.

3. The Proverbs:

 Proverbs 5,7 indicate the attitude of the book on purity. We may let the book make its own case. The wiles of "the strange woman" and the stupid folly and destruction of her victim are specially set forth in the chapters mentioned. In the last chapter of the book we have a portraiture of a "virtuous woman" in whom domesticity in purity has reached a high stage. "Let her own works praise her in the gates."

4. The Song of Songs:

It is pleasant to turn from the tense severity of law, since it must deal largely with crime and sin, to the idealism of poetry. In the Psalms and the Prophets the relation of husband and wife, of bridegroom and bride, of lover and loved are always treated with tenderness and reverence. Here is familiar Scripture ( Psalm 19:1-14 ): "The heavens declare the glory of God; and the firmament showeth his handiwork.... In them hath he set a tabernacle for the sun, which is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run his course." That does not betray any lack of sympathy with the exuberant spirit of a lover. So  Isaiah 62:4 ,  Isaiah 62:5 : "For Yahweh delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee; and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." Language cannot more clearly disclose delight in the joy of those who are adjusting themselves under the "primal eldest" rule over sex: "Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh" (  Genesis 2:24 ).

It is sometimes thought strange that the Song of Songs should be in the Scripture Canon. But why should there be such doubt? It is but a more particular elaboration of what is boldly brought to notice in the quotations above. There is no more necessity of reading impurity into it than there is of reading it into the quotations above. The poem is illustrative of an experience as widely known as any in the life of the human race - an experience in which sin is no necessity. One must go out of his way who imputes sin to a single act or thought that comes to expression in the poem. The maiden is guileless and the lover is manly. The poem is said to be erotic. But the eros is idealized. It may be sensuous, but it is not sensual. It is not selfish. The passion of each finds expression in careful thoughtfulness for the other. It does not turn back to itself in coarse brute craving of lust for its own self-indulgence. The refrain of the poem is -

"I adjure you, O daughters of Jerusalem

That ye stir not up, nor awake my love."

-  Song of Solomon 2:7;  Song of Solomon 3:5;  Song of Solomon 8:4 .

The watchfulness is as tender as that for an infant. Where will the law lay its indictment of sin against such thoughts and feelings? The lovers are under the charm that has been and is to be from everlasting to everlasting with the human race upon the earth.

Christ at His strictest did not set Himself against the charm of love. He said it should be eternally single and true in spirit. The maiden in the song goes forth in the night, in the simplicity of her heart, to find her beloved ( Song of Solomon 3:2 ff). In the same simplicity, Evangeline wandered all the night of her life to find the object of her affection. From the same charm in the beginning came the faithfulness of Enoch Arden. Out of the love that springs from purity has come the integrity that has endured to the end. The exuberance of the charm, like every other spring of life and action, needs regulation, but the charm itself is not to be treated as sin.

5. Christ and Purity:

Paul has said, "Ye are not under law, but under grace" ( Romans 6:14 ). But that depends upon the conditions to which it is applied. We may not be under the Levitical, ceremonial Law, but we are under the wide realm of ethical law always, even when we are under grace. What grace does is to idealize and spiritualize and make attractive and beautiful what before was perhaps hard, repellent statute and rule. Christ is sometimes thought to have relaxed the severity of "the reign of law." But six times even in the Sermon on the Mount He added to its strictness. Take the idea of the purity of the family as secured by its unity. Under the Mosaic legislation, certain not onerous forms of legal proceeding intervening, the termination of marriage might be said to be optional with the parties. All this liberty is swept away in one sentence: "I say unto you, Whosoever shall put away his wife, except for fornication, and shall marry another, committeth adultery" ( Matthew 19:9 ). That is a law sentence. It was uttered in the realm of law. It was intended to have effect in law. No wonder, considering the liberty that had been allowed in the Law up to that time, that the disciples as soon as they got breath said, "If the case of a man is so with his wife, it is not expedient to marry." They knew that a new law for Christ's disciples was put over marriage. Even the exception confirmed His rule. If the exception is not allowed, polyandry or polygamy is established. No other sentence of human speech has done more for the purity of family life (see Divorce ). But Christ did not stop with the utterance of law protective of purity physically; He went behind all acts and laid down law for the thoughts and intents of the heart: "But I say unto you, that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart" ( Matthew 5:28 ).

Sometimes it may be thought that there is a look of moral indifference about the way in which Jesus disposed of the woman's case who was taken in adultery ( John 8:1-11 ): "Did no man condemn thee? And she said, No man, Lord. And Jesus said, Neither do I condemn thee; go thy way; from henceforth sin no more." But it must first be remembered that it was not her case but that of her accusers that was immediately before the mind of Jesus. They brought her before Him to trap Him, but He turned and put them on trial. He made their moral condition the main issue. Hers was but an incident. But then, Jesus did not leave her without impressing on her mind that she was a sinner. The last words left ringing in her ears were, "Sin no more." And she was left, as all in sin are left, to wrestle out adjustment with the Holy Spirit who leaves no soul without conviction of "sin, righteousness and judgment." The words of Jesus no more than the words of anyone else can explain all things at once. They can cover a point in view, but much must always be left to the understanding that comes from known experience under the moral government of God.

The subsequent psychology of a sinner after the words of Scripture leave him is of deepest interest. Psychological action he must have had; what is it? The question arises, Had the prodigal son completed his repentance till he had asked the forgiveness of his mother and his elder brother? What is the subsequent psychology of a sinner as he disappears from our view? We can interpret here by what we know to be the operations of the Holy Spirit in the soul; just as we know a material object that diappears from view is still under the law of gravitation. Few who have thought on this subject have expressed the truth so well as Whittier in "Our Master," or in "John Underhill" in these words:

"And men took note of his gloomy air

The shame in his eye, the halt in his prayer,

The signs of a battle lost within,

The pain of a soul in the coils of sin.

Into the desert alone rode he,

Alone with the Infinite Purity;

And bowing his soul to its tender rebuke,

As Peter did to the Master's look,

He measured his path with prayer of pain

For peace with God and nature again."

There is a recognition of the burning with fire that is infolded in the word "purity."

6. Paul:

Paul is like his Master. He seeks for purity in this relation after marriage as well as before - purity of mind. In  1 Corinthians 7 we see how carefully and kindly Paul discoursed about all the complications in matters pertaining to sex. Then again, if Paul has exhorted wives to obedience to husbands, he has also called for equal self-surrender on the part of husbands (  Ephesians 5:22-32 ): "Husbands, love your wives, even as Christ also loved the church, and gave himself up for it." Can there be any self-surrender greater than that which Christ made? Here let attention rest on the fact that in his catalogue of the fruits of the Spirit ( Galatians 5:22 ), if he has put "love" in the first place of emphasis among the nine, he has put "self-control" in the last.

We have only space for a glance at a few departments of action and thought to see what the world has gained in purity from the religion of the Bible. The age of chivalry ought to have a word put to its credit. The knights took the vow of chastity before the tribunals of the church. Take art - compare a Venus and a Madonna. Not only spirituality, but even intellectuality is wanting in a Venus. There is not a suggestion in a Venus that does not inhere in flesh and sense. Of what would she or could she speak if she were to open her mouth? To judge from her. appearance, the utterance would be so "flat, stale and unprofitable" that even the charm of her physical beauty would disappear. In the Madonna you scarce see the physical. If she were to speak, her words would picture the peace and calm joy of a heavenly realm. If her countenance is suggestive of something far away, it is of something far above.

But art is not dead, and spiritual art did not die with the creation of the Madonna. Take Gaudens' "Puritan." Compare that with an Apollo. Again we have the contrast there is between a Madonna and a Venus. We have the physical and the aesthetic in an Apollo, but there is not a gleam of the intellectual. That Apollo thinks is not indicated, much less what he might be thinking about. There is not the faintest suggestion of the ethical. There is no intent and purpose in him. But in the Puritan there is intent and purpose. He means much. He is ethical. That determined bearing can only come from a spirit alive with the sense of right . When it comes to that, you will warrant that the Puritan carries more physical guns than the Apollo, and that if they were to clinch in a tug of wrestling Apollo would fall underneath. That ethical intent and purpose is masterly . You may look through a whole pantheon of Greek gods and meet not a trace of the force concentrated in the Puritan. He is forceful because right makes might. He is in the majority because he knows Who is with him. He is conscious of power because he has subdued the kingdom within. He has won the greatest of all victories - self-control.

Cyclopedia of Biblical, Theological and Ecclesiastical Literature

the freedom of anything from foreign admixture; but more particularly it signifies the temper directly opposite to criminal sensualities, or the ascendency of irregular passions. (See Chastity).

Purity implies —

1. A fixed, habitual abhorrence of all forbidden indulgences of the flesh.

2. All past impurities, either of heart or life, will be reflected on with shame and sorrow.

3. The heart will be freed, in a great measure, from impure and irregular desires.

4. It will discover itself by a cautious fear of the least degree of impurity.

5. It implies a careful and habitual guard against everything wihich tends to pollute the mind. In the relations of the sexes purity was strictly guarded in the early Church. It needed to be so, for heathenism around it was one mass of defilement, as the first chapter of the Epistle to the Romans, the satires of Juvenal, the poems of Catullhts, Petronius Arbiter, Johannes Secundus, etc., ablundantly show. Women were, therefore, forbidden to wash in the same bath with men. If a clergyman bathed with women, he was to be deposed, and a layman so guilty was to be excommunicated. A man, by one of the laws of Justinialm, might divorce his wife if she had been found bathing with men. Certain kinds of dancing and songs were also strictly forbidden, especially at marriage feasts, for they were the remains of old pagan obscenities. Women, also, were not allowed to keep vigils in churches under pretence of devotion, because the practice led to secret wickedness, as the council of Elvira intimates. Lascivious books were condemned, and these at the period must have been common. Stage-plays were no less put under ban. Cyprian says, "Adultery was learned by seeing it acted." To know what this means, the reader has only to be referred to the English comedies of the reign of Charles II. The heathen deities in those primitive times were brought upon the stage — the wanton Venus and the rake Jupiter — and men, as Cyprian says again, "imitate the gods whom they worship." The impurities of the stage were virtually the "pomps of Satan," which Christians renounced at baptism. For similar reasons intemperance was reprobated. "Drunkenness and lust," said Tertullian, "are two devils combining." Changing of their respective dresses on the part of the sexes was also condemned. "If any woman," said the council of Gangra, "on pretence of living a religious life, take the apparel of men, let her be anathema." Similar enactments may be found in more recent times. "The General Assembly of the Church of Scotland, by their act, July 19, 1649, finding that scandal and abuse arose from promiscuous dancing, do therefore discharge the same; the censure is referred to the several presbyteries." By the Church discipline of France, c. 14 art. 27, "those who make account to dance, or are present at dancing, after having been several times admonished, shall be excommunicated upon their growing obstinate and rebellious, and all Church judicatures are to see this act put to execution." By art. 26, "all persons who wear habits to have open marks of dissoluteness, shame, and too much newness, as painting, naked breasts, and the like, the consistory shall use all possible means to suppress such badges of immodesty by censures. All obscene pictures, which are apt to dispose and incite to unclean thoughts and desires, are declared to be most improper furniture for the houses of Christians, and therefore the users of them may fall under Church censure, if they be not removed." See Taylor, Holy Living; Evans, Sermons on the Christian Temper, ser. 23; and Watts, Sermons, ser. 27; Meth Qu. Rev. April, 1873, art. ii. — Buck, Theol. Dict. s.v.; Eadie, Eccleso Dict. s.v.