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“Blameless” & “Pure” in the Bible (Sinless?): 40 Passages

“Blameless” & “Pure” in the Bible (Sinless?): 40 Passages

Last updated on: December 12, 2024 at 2:11 pm by Dave Armstrong

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“Blameless” & “Pure” in the Bible (Sinless?): 40 Passages 2024-12-12T14:11:26-04:00 Dave Armstrong

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Photo credit: Daniel in the Lions’ Den (bet. c. 1614-c. 1616), by Peter Paul Rubens (1577-1640) [public domain / Wikipedia]

[all passages RSV]

Philippians 2:12-15 . . . work out your own salvation with fear and trembling; [13] for God is at work in you, both to will and to work for his good pleasure. [14] Do all things without grumbling or questioning, [15] that you may be blameless and innocent, children of God without blemish in the midst of a crooked and perverse generation, among whom you shine as lights in the world,

1 Thessalonians 3:12-13 and may the Lord make you increase and abound in love to one another and to all men, as we do to you, [13] so that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

The Greek word in these passages for “blameless and “unblamable” is amemptos (ἄμεμπτος): Strong’s Greek word #273. Strong’s Lexicon on this same page defines it as:

a state of being without fault or blame. It conveys the idea of moral integrity and uprightness, often in the context of one’s conduct before God and others. In the New Testament, it is used to describe individuals who live in a manner that is above reproach, adhering to God’s commandments and maintaining a pure and righteous lifestyle.

Thayer’s Greek Lexicon gives the meaning for these two passage as “blameless, deserving no censure . . . free from fault or defect.” Presbyterian Greek linguist Marvin Vincent, in his Word Studies in the New Testament, defines this word in Philippians 2:15 as “Blameless in the sight of others, guileless in your own hearts.”

There are other related Greek words, too:

Ephesians 1:3-4 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, [4] even as he chose us in him before the foundation of the world, that we should be holy and blameless before him.

This word is amomos (ἄμωμος), Strong’s Greek word #299. Strong’s Lexicon on this same page defines it as:

a state of being without fault or blemish. It conveys the idea of moral and spiritual purity, often in the context of being acceptable or pleasing to God. This term is frequently used to describe the character of Christ, the nature of the Church, and the desired state of believers. . . . the moral and spiritual purity required of believers and exemplified in Christ.

Thayer’s Greek Lexicon gives the following meaning:

without blemish, free from faultiness, as a victim without spot or blemish: 1 Peter 1:19 (Leviticus 22:21); Hebrews 9:14; in both places allusion is made to the sinless life of Christ. Ethically, without blemish, faultless, unblamable: Ephesians 1:4; Ephesians 5:27; Colossians 1:22; Philippians 2:15 . . . Jude 1:24; Revelation 14:5.

Kittel’s Theological Dictionary of the New Testament (one-volume edition) states regarding amomos:

It may also be used for the absolute blamelessness of God (2 Sam. 22:31). The NT adopts the term for the perfect piety to which believers are obligated by membership in the eschatological community (cf. Eph. 1:4; 5:27; Phil. 2:15; Col. 1:22). They are to manifest this at the judgment (cf. Jude 24). (p. 619)

Vincent writes about Ephesians 1:4: “The reference is to moral rather than to forensic righteousness. Compare 1 Thessalonians 4:7 [“For God has not called us for uncleanness, but in holiness.”]”

Colossians 1:21-23 And you, who once were estranged and hostile in mind, doing evil deeds, [22] he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him, [23] provided that you continue in the faith, stable and steadfast, not shifting from the hope of the gospel which you heard,

Vincent writes about the same word in 1:22 above: “Unreprovable, not only actually free from blemish, but from the charge of it. See on 1 Corinthians 1:8 [“our Lord Jesus Christ; [8] who will sustain you to the end, guiltless in the day of our Lord Jesus Christ”], and compare 1 Timothy 6:14 [“I charge you to keep the commandment unstained and free from reproach until the appearing of our Lord Jesus Christ.”]”

Jude 24 Now to him who is able to keep you from falling and to present you without blemish before the presence of his glory with rejoicing,

Revelation 14:2-5 And I heard a voice from heaven like the sound of many waters and like the sound of loud thunder; the voice I heard was like the sound of harpers playing on their harps, [3] and they sing a new song before the throne and before the four living creatures and before the elders. No one could learn that song except the hundred and forty-four thousand who had been redeemed from the earth. [4] It is these who have not defiled themselves with women, for they are chaste; it is these who follow the Lamb wherever he goes; these have been redeemed from mankind as first fruits for God and the Lamb, [5] and in their mouth no lie was found, for they are spotless.

Moreover, we have the word, aproskopos (ἀπρόσκοπος), Strong’s Greek word #677. Strong’s Lexicon on this web page defines it as:

a state of being free from blame or offense, particularly in the context of one’s conduct and interactions with others. It implies a life lived in such a way that does not cause others to stumble in their faith or moral walk. This word emphasizes the importance of integrity and moral uprightness in the life of a believer.

Thayer’s Greek Lexicon defines it as:

1. actively, having nothing for one to strike against; not causing to stumble;

a. properly: ὁδός, a smooth road, Sir. 35: (32) 21.

b. metaphorically, not leading others into sin by one’s mode of life: 1 Corinthians 10:32.

2. passively,

a. not striking against or stumbling; metaphorically, not led into sin; blameless: Philippians 1:10 (joined with εἰλικρινεῖς).

b. without offence: συνείδησις, not troubled and distressed by a consciousness of sin, Acts 24:16.

It appears in three New Testament passages:

Acts 24:16 So I always take pains to have a clear conscience toward God and toward men.

1 Corinthians 10:31-32 So, whether you eat or drink, or whatever you do, do all to the glory of God. [32] Give no offense to Jews or to Greeks or to the church of God,

Philippians 1:9-11 And it is my prayer that your love may abound more and more, with knowledge and all discernment, [10] so that you may approve what is excellent, and may be pure and blameless for the day of Christ, [11] filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God.

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Then we have amemptós (ἄμεμπτος), Strong’s Greek word #274 (the adverbial form of the word seen above in #273). Strong’s Lexicon observes about it:

It implies a life that is free from legitimate criticism or reproach, particularly in relation to adherence to God’s commandments and ethical standards. . . . In Jewish culture, adherence to the Law was paramount, and being blameless was associated with righteousness and piety. The New Testament writers, particularly Paul, emphasize this quality as essential for believers, reflecting a life transformed by faith in Christ and empowered by the Holy Spirit.

Thayer’s Greek Lexicon adds: “blamelessly, so that there is no cause for censure: 1 Thessalonians 2:10;” It appears twice:

1 Thessalonians 2:10 You are witnesses, and God also, how holy and righteous and blameless was our behavior to you believers;

1 Thessalonians 5:21-23 but test everything; hold fast what is good, [22] abstain from every form of evil. [23] May the God of peace himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.

Anegklétos (ἀνέγκλητος) — Strong’s Greek word #410 — is yet another New Testament term translated as “blameless.” Strong’s Lexicon defines it as:

used in the New Testament to describe a person who is free from any valid accusation or charge, particularly in the context of moral and ethical conduct. It implies a state of being irreproachable or without blame, especially in the eyes of others. This word is often used to describe the qualifications of church leaders, emphasizing the importance of a good reputation and moral integrity.

In the Greco-Roman world, reputation and public perception were crucial, especially for those in positions of authority or leadership. Being “anegklétos” meant that a person was not only innocent of wrongdoing but also perceived as such by the community. This was particularly important in the early Christian church, where leaders were expected to set an example for the congregation and maintain a witness to the surrounding society.

Thayer’s Greek Lexicon states that the word means “cannot be called to account, unreprovable, unaccused, blameless: 1 Corinthians 1:8; Colossians 1:22; 1 Timothy 3:10; Titus 1:6f.” It appears five times:

1 Corinthians 1:7-8 so that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ; [8] who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.

Colossians 1:22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and irreproachable before him,

1 Timothy 3:8-10 Deacons likewise must be serious, not double-tongued, not addicted to much wine, not greedy for gain; [9] they must hold the mystery of the faith with a clear conscience. [10] And let them also be tested first; then if they prove themselves blameless let them serve as deacons.

Titus 1:6-8 if any man is blameless, the husband of one wife, and his children are believers and not open to the charge of being profligate or insubordinate. [7] For a bishop, as God’s steward, must be blameless; he must not be arrogant or quick-tempered or a drunkard or violent or greedy for gain, [8] but hospitable, a lover of goodness, master of himself, upright, holy, and self-controlled;

These Greek words also appeared in the Septuagint: the Greek Old Testament, translated in the 3rd century BC:

Amemptos (ἄμεμπτος): Strong’s Greek word #273:

Genesis 17:1 When Abram was ninety-nine years old the LORD appeared to Abram, and said to him, “I am God Almighty; walk before me, and be blameless.

Job 1:1 There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, one who feared God, and turned away from evil.

Job 1:8 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil?”

Job 2:3 And the LORD said to Satan, “Have you considered my servant Job, that there is none like him on the earth, a blameless and upright man, who fears God and turns away from evil? He still holds fast his integrity, although you moved me against him, to destroy him without cause.”

Job 12:4 I am . . . a just and blameless man, . . .

Amomos (ἄμωμος), Strong’s Greek word #299:

Psalm 15:2 He who walks blamelessly, and does what is right, and speaks truth from his heart;

Psalm 18:24-25 Therefore the LORD has recompensed me according to my righteousness, according to the cleanness of my hands in his sight. [25] With the loyal thou dost show thyself loyal; with the blameless man thou dost show thyself blameless;

Psalm 19:13 Keep back thy servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression.

Psalm 37:18 The LORD knows the days of the blameless, and their heritage will abide for ever;

Psalm 37:37 Mark the blameless man, and behold the upright, for there is posterity for the man of peace. (cf. 64:4)

Psalm 101:6 he who walks in the way that is blameless shall minister to me.

Psalm 119:1 Blessed are those whose way is blameless, who walk in the law of the LORD!

Psalm 119:80 May my heart be blameless in thy statutes, that I may not be put to shame!

Proverbs 11:5 The righteousness of the blameless keeps his way straight, but the wicked falls by his own wickedness.

Proverbs 11:20 Men of perverse mind are an abomination to the LORD, but those of blameless ways are his delight.

Proverbs 20:7 A righteous man who walks in his integrity — blessed are his sons after him!

Proverbs 22:11 He who loves purity of heart, and whose speech is gracious, will have the king as his friend.

Isaiah 33:15-16 He who walks righteously and speaks uprightly, who despises the gain of oppressions, who shakes his hands, lest they hold a bribe,
who stops his ears from hearing of bloodshed and shuts his eyes from looking upon evil, [16] he will dwell on the heights; . . .

A related Hebrew word leads to further compelling biblical evidence with regard to purity or being pure (perhaps all the way up to sinlessness):

Daniel 6:21-22 Then Daniel said to the king, “O king, live for ever! [22] My God sent his angel and shut the lions’ mouths, and they have not hurt me, because I was found blameless before him; . . .

This is zakuw (זָכוּ), Strong’s Hebrew word #2136. Strong’s Lexicon on this same page provides a thorough definition for it:

Corresponding Greek / Hebrew Entries: The Greek equivalent often associated with the concept of purity is καθαρός (katharos), Strong’s Greek #2513, which also means clean or pure. This term is used in the New Testament to describe both physical cleanliness and moral purity, as seen in passages like Matthew 5:8 (BSB): “Blessed are the pure in heart, for they will see God.”

Usage: The Hebrew verb “zaku” primarily conveys the idea of being pure or clean, both in a physical and moral sense. It is used to describe the state of being free from impurities or moral blemishes. In the context of the Hebrew Bible, it often refers to ritual purity, moral integrity, and the clarity of one’s heart and actions before God.

Cultural and Historical Background: In ancient Israelite culture, purity was a significant concept, both in religious and social contexts. Ritual purity was essential for participation in worship and community life. The idea of moral purity was also deeply embedded in the covenant relationship between God and His people, where obedience to God’s laws was seen as a reflection of one’s purity and devotion. The concept of purity extended beyond physical cleanliness to include ethical and spiritual dimensions, emphasizing the importance of a pure heart and righteous living.

Following the lead of this entry, I’ll now do a survey of the word katharos (καθαρός), Strong’s Greek #2513. Thayer’s Greek Lexicon on this page defines it:

from Homer down; the Sept. mostly for טָהור; clean, pure (free from the admixture or adhesion of anything that soils, adulterates, corrupts); . . .

c. ethically; free from corrupt desire, from sin and guilt: Titus 1:15; ὑμεῖς καθαροί, John 13:10 (11); οἱ καθαροί τῇ καρδία . . . , Matthew 5:8 (καθαρός χεῖρας . . .); free from every admixture of what is false, sincere, ἐκ καθαρᾶς καρδίας, 1 Timothy 1:5; 2 Timothy 2:22, and R G in 1 Peter 1:22; ἐν καθαρά συνειδήσει, 1 Timothy 3:9; 2 Timothy 1:3; genuine (joined with ἀμίαντος) θρησκεία, James 1:27; blameless, innocent, Acts 18:6.

Here are relevant instances of the word in this moral / ethical sense:

Matthew 5:8 “Blessed are the pure in heart, for they shall see God.”

John 15:3 You are already made clean by the word which I have spoken to you.

1 Timothy 1:5 whereas the aim of our charge is love that issues from a pure heart and a good conscience and sincere faith.

2 Timothy 1:3 I thank God whom I serve with a clear conscience, . . .

2 Timothy 2:21-22 If any one purifies himself from what is ignoble, then he will be a vessel for noble use, consecrated and useful to the master of the house, ready for any good work. [22] So shun youthful passions and aim at righteousness, faith, love, and peace, along with those who call upon the Lord from a pure heart.

Titus 1:15 To the pure all things are pure, but to the corrupt and unbelieving nothing is pure; their very minds and consciences are corrupted. (note that Thayer above applied to this verse the description, “free . . . from sin and guilt”)

1 Peter 1:22 Having purified your souls by your obedience to the truth for a sincere love of the brethren, love one another earnestly from the heart.

“All Have Sinned” vs. a Sinless, Immaculate Mary? [1996; revised and posted at National Catholic Register on 12-11-17]

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Photo credit: Daniel in the Lions’ Den (bet. c. 1614-c. 1616), by Peter Paul Rubens (1577-1640) [public domain / Wikipedia]

Summary: Thorough linguistic examination of Bible passages (six Greek words and one Hebrew) concerning blamelessness and purity: many of which seem to imply possible sinlessness.

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