G273 ἄμεμπτος (ámemptos)

Blameless ( 273) (amemptos from a = negates following word + mémphomai = find fault) means irreproachable, faultless, without defect or blemish and thus describes not being able to find fault in someone or some thing (cf use in Heb 8:7 regarding the Old Covenant). The idea is that the person is such that he or she is without the possibility of rightful charge being brought against them. Paul's desire for the Philippian saints is that there be no legitimate ground for accusation when the Lord returns to judge (see discussion of the bema or Judgment Seat of Christ for believers) (see below, 1Th 3:13, for Paul's similar desire and prayer for the saints at Thessalonica). This adjective was often used to characterize someone who is flawless in the sight of other people. The related adverb amémptōs (differs by mark over the "o") is the very word archeologists have found on Christian tombs from ancient Thessalonica. When people wanted to identify a deceased friend or loved one as a Christian, they inscribed "amémptōs" or "blameless" on his or her grave, such behavioral blamelessness (not just the imputed and forensic) is the Lord’s desire for His church. Barclay adds that amemptos... expresses what the Christian is to the world. His life is of such purity that none can find anything in it with which to find fault. It is often said in courts of law that the proceedings must not only be just but must be seen to be just. The Christian must not only be pure, but the purity of his life must be seen by all. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Amemptos - 5x in 5v. And they (Zacharias the priest and his wife Elizabeth, John the Baptist's parents) were both righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord. (Luke 1:5) Comment: In a Jewish society that was largely godless this couple lived lives that were fully pleasing to God, yet they were without the much-cherished blessing of children. Note their good lives did not make them righteous, but they were righteous by believing in the coming Messiah, just as was Abraham. They were observing the commandments and requirements of the Lord in such a way that they were blameless and they were quick to deal with the sin in their lives - note this is not synonymous with sinless for that is only seen in Christ. (Paul describing his days as a religious man wrote) "as to zeal, a persecutor of the church; as to the righteousness which is in the Law, found blameless." (Php 3:6-note) Comment: Paul claims that there was no demand of the Law which he did not fulfill) Wiersbe quips that "Like most ‘religious’ people today, Paul had enough morality to keep him out of trouble, but not enough righteousness to get him into heaven! It was not bad things that kept Paul away from Jesus—it was good things! He had to lose his ‘religion’ to find salvation.” ( from Bible Exposition Commentary. 1989. Victor) (Paul is praying that the Lord) may establish your hearts (believers in Thessalonica) without blame in holiness before our God and Father at the coming of our Lord Jesus with all His saints. (1Thes 3:13-note) Comment: Paul's desire was to see them stand blameless in holiness when the Lord, the Judge of all mankind, returns to search not just their external acts but their internal attitudes and motives, testing their hearts - a good prayer for all of us to pray for each other! For if that first covenant had been faultless, there would have been no occasion sought for a second. (Hebrews 8:7-note) Comment: The prediction and promise of the New Covenant in Jer 31:31, 32, 33, 34 demonstrated the inadequacy and the temporary nature of the Old Covenant of Law There are 11 uses of amemptos in the Septuagint (LXX) (Ge 17:1, Esther 8:12, Job 1:1, Job 1:8, Job 2:3, Job 4:17, Job 9:20, Job 11:4, Job 12:4, Job 15:14, Job 22:3, Job 22:19, Job 33:9) The Septuagint (LXX) uses show that amemptos describes some very godly men. Moses for example records ... Now 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. (amemptos) (Ge 17:1) In Job we read that There was a man in the land of Uz, whose name was Job, and that man was blameless (amemptos), upright, fearing God, and turning away from evil....8 And the LORD said to Satan, "Have you considered My servant Job? For there is no one like him on the earth, a blameless (amemptos) and upright man, fearing God and turning away from evil." (Job 1:1,8, cf Job 2:3) Regarding the distinction from the closely related word amomos used in the next verse, Trench writes that... If amomos is the 'unblemished,' amemptos is the 'unblamed.'... Christ was amomos in that there was in Him no spot or blemish, and He could say, 'Which of you convinceth Me of sin?' but in strictness of speech He was not amemptos (unblamed), nor is this epithet ever given to Him in the NT, seeing that He endured the contradiction of sinners against Himself, who slandered His footsteps and laid to His charge 'things that He knew not' (i.e., of which He was guiltless). Believers are to walk (live) in such a manner worthy of our calling to which we were called (Ep 4:1-note) that we will not elicit the reproach of others. If Christ lives through us we will experience they will hate us for they did not know Him (1Jn 3:1-note) and so they hated Him. Reproach for godless conduct is not what Paul is referring to here. What he is saying is that we should discipline ourselves for godliness (1Ti 4:7-note;) to such a degree that even if a charge were made against us, it would not "stick". Amemptos signifies that charges without grounds cannot be substantiated or maintained.