Scattered throughout the Old Testament, one finds many examples of men and women whom God calls blameless. The patriarch Job is one of the most inspirational characters in the Old Testament Scriptures. For centuries, God’s people have read his story and marveled at his patience and trust in God. His story begins in this manner: “There was a man in the land of Uz, whose name was Job; and that man was blameless and upright, and one who feared God and shunned evil” (Job1:1). While Job, no doubt, possessed many admirable qualities, it is significant that the Bible calls him “blameless.” As all men, Job was not perfect in the sense of being sinless, but he lived his life in such a manner that all men knew he faithfully walked with God.

Noah is also called blameless. Genesis 6:9 says, “These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God” (ESV). He lived such an exemplary life that God chose him to be the one through whom He would rebuild the world after the great flood. Likewise, God tells Abraham, “I am Almighty God; walk before Me and be blameless” (Gen. 17:1). God wanted Abraham to know that being blameless was essential in his spiritual pilgrimage. Abraham’s blamelessness was one factor that led to his being recognized as the father of both Jews and Christians.

One might be tempted to think that being blameless is reserved for only these giants of the Bible. After all, most of us would hesitate to compare ourselves to Job, Noah or Abraham. But God wants His people to know that He expects all of us to be blameless. He tells that generation of Jews preparing to enter the Promised Land, “You shall be blameless before the Lord your God” (Deut. 18:13). Paul tells the Christians at Corinth, “who will also confirm you to the end, that you may be blameless in the day of our Lord Jesus Christ” (1 Cor. 1:8). Throughout history, God has expected all His people to be blameless.

Elders are Blameless

It should come as no surprise, then, that God expects His elders who shepherd within a local congregation to be blameless. Paul tells Timothy, “A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach” (1 Tim. 3:2). To Titus, another preacher, he writes, “if a man is blameless, the husband of one wife, having faithful children, not accused of dissipation or insubordination. For a bishop must be blameless, as a steward of God, not self-willed, not quick-tempered, not given to wine, not violent, not greedy for money” (Titus 1:6-7). It is not accidental that Paul places being blameless at the beginning of each list for the elders’ qualifications.

It would be helpful at this point to obtain a good working definition of blameless. Paul actually uses two different Greek words that our translators render “blameless.” In 1 Timothy 3:2, he uses anepilemptos which translates to “blameless.” In Titus 1:6-7 he uses a different word, anegketos, which also translates to “blameless.” These words appear to be synonyms, with little difference between the two.

The lexicons help us better understand the meanings of these words. Please consider these definitions:

• anepilemptos “not apprehended, that cannot be laid hold of; hence that cannot be reprehended, not open to censure, irreproachable” (Thayer, p. 44)
• anegketos “that cannot be called to account, unreproveable, unaccused, blameless” (Thayer, p. 44).

Of the two words, anepilemptos is found only in Paul’s first letter to Timothy (cf. 3:2, 5:7, and 6:14). The first occurrence refers to the elder, while the other two refer to widows and preachers. Anegketos is found only in 1 Corinthians 1:8, Colossians 1:22, 1 Timothy 3:10, and Titus 1:6-7. The first two references refer to Christians in general, while the last two refer to church leaders.

In his book Scriptural Elders and Deacons, H. E. Wilkins suggests that there might be a slight difference in the meaning of these two words:

It may be adduced from the definitions of these two Greek words that the term in Titus is a little stronger than the one in Timothy. In 1 Timothy the word appears to mean that the person has lived so that men WILL NOT accuse him of evil, while in Titus the word appears to mean that the person has so lived that men CAN NOT accuse him of evil. Whether this difference is real or not, we leave the reader to judge for himself. However, we can safely say that the words have so nearly the same meaning that the English word blameless or without reproach will correctly translate them both (pages 93-94).

Comparing translations also helps us to see the similarity in these two words:

Version	anepilemptos (1 Timothy 3:2)	anegketos (Titus 1:6-7)
NKJV	Blameless	Blameless
ESV	Above Reproach	Above Reproach
NASB	Above Reproach	Above Reproach
NIV	Above Reproach	Blameless
RSV	Above Reproach	Blameless

Among these five translations only the NIV and the RSV make a distinction between these two Greek words. This leads us to believe that although these words may be slightly differently, for all practical purposes, they are interchangeable.

So, then, how should we understand “blameless” as far as elders are concerned? We can paraphrase the meaning like this: “not to be taken hold upon.”  That is, the individual does not have a spiritual flaw that one can grab hold of and bring blame and reproach upon the individual. While one may accuse this man, he cannot prove his charge. Keep in mind that the Lord’s enemies accused Him of many things, but they could not prove any of their charges (Lk. 23:2, Jn. 8:48). Likewise, the word blameless signifies that if charges are brought against an elder, they cannot be proved.  It is one thing to charge someone with a sin, but it is an entirely different matter to prove it. Our own judicial system here in the United States is based on the premise that one is assumed innocent unless proven guilty. Basically, then, the word means that the individual lives such a godly life that when others bring charges against him, these charges cannot be proven.

There are those who understand that blameless is not a single qualification but rather a catch-all term that includes all the other qualifications. In other words, one who is blameless is the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach, and so on (1 Tim. 3:2-7). Alexander Strauch says,

“Heading the list of qualifications stands the general, overarching, “all-embracing” qualification: “above reproach” (anepilemptos). To be above reproach means to be free from any offensive or disgraceful blight of character or conduct, particularly as described in verses 2-7).” (pages 188-189)

Carl Spain adds,

“Each time [blameless] is used in Titus it is followed by a list of characteristics, or qualifications. If blameless is one of the qualifications, Paul would have no reason to list it two times in describing the elders in Titus 1:6-7. It seems that Paul is rather saying that it is imperative that a bishop be above reproach in respect to the specific traits of character and rules of conduct which follow.” (p. 55)

It is my understanding, though, that while it is possible blameless might be considered a catch-all term for all the qualifications, it is better to understand it as a single qualification along with the others. First, the punctuation used by the translators seems to indicate that it is just one of many qualifications for elders. It is true there are no punctuation marks in the Greek texts, but the translators render the passage as if blameless is a specific qualification. They include it as part of a list.  Second, Paul also uses the term blameless (anegketos)in 1 Corinthians 1:8 and Colossians 1:22 to refer to all Christians. In each passage blameless has a specific meaning, stands on its own, and does not include a list of qualifications. Third, some of the qualifications listed by Paul would not make a man guilty of any wrong if he did not possess them. Is it wrong for a man to not be married or to not have children? Is it wrong for a man to be a novice? Surely there is no sin involved if a man is not married or has no children. If blameless is the catch-all term for being an elder then it would be wrong for the man to not be married or have children.

Why does Paul use blameless twice in Titus 1:6-7? I must admit that I do not know why. Perhaps he did for emphasis. If blameless is a catch-all term for what follows, does Paul introduce two separate lists in this passage—one in verse 6 and one in verse 7? I have a hard time of seeing this as two separate lists of qualifications.

A Bible Example of Blameless

Peter makes the statement in 1 Peter 5:1 “The elders who are among you I exhort, I am who am a fellow elder and a witness of the suffering of Christ, and also a partaker of the glory that will be revealed.” We all view Peter as the great apostle that he was, but interestingly, he was also an elder working with some local congregation. As an elder he had to be blameless. Those who try to define blameless as being sinless would have a hard time accepting Peter as an elder. When Jesus predicted His own death, Peter had the audacity to rebuke the Lord and tell Him He didn’t know what He was talking about (Mt. 16:21-23). Jesus even called him Satan for his effort to thwart God’s plan. Could someone who rebuked the Lord ever be blameless? Peter denied the Lord three times and even cursed and swore on that occasion (Mt. 26:69-75). Do you think that someone who denied the Lord could ever be considered blameless? Jesus rebuked Peter for using his sword to cut off Malchus’s ear in the garden of Gethsemane (Mt. 26:52). Does Peter seem to be blameless? Peter showed favoritism to the Jews over the Gentiles at Antioch. The potential for division was so great that Paul “withstood him to his face, because he was to be blamed” (Gal. 2:11-14). Paul specifically says here that Peter was not blameless. If being blameless simply refers to being perfect or sinless, Peter would have had a difficult time meeting that qualification. So how did Peter become an elder? The answer is that Peter was blameless in the same way that any faithful Christian can be blameless. There can be no doubt that Peter repented of each of these sins and prayed for God’s mercy. And when a person truly repents and prays for forgiveness that sin can no longer be held against him. We know that Peter practiced repentance and prayer because he also preached it. He told Simon, “Repent therefore of this your wickedness, and pray God if perhaps the thought of your heart may be forgiven you” (Acts 8:22). The simple truth is that when a Christian repents, confesses his sins, and prays for forgiveness then he is forgiven and is now considered blameless. No one can bring up a forgiven sin against this individual. Elders may be guilty of sin in their lives, but if they have been forgiven, they are blameless. No one can use this as a charge against them.

Blameless elders are those men who, first of all, are faithful servants of Jesus. They have made Jesus their Lord, and they serve Him faithfully (Phil. 2:11, Rom. 10:9). Blameless elders are those who love their wives and children. They love their wives as they love their own bodies (Eph. 5:28), and they train their children to follow the Lord (Eph. 6:4). Blameless elders acknowledge the place of the church in God’s scheme of redemption (Eph. 3:1-6). They understand that the church is the body of Christ, and He is the head over her (Eph. 1:22-23). Elders should realize they are servants leading the church and not dictators driving the church (1 Pet. 5:2-3). Blameless elders understand the importance of the Word of God (2 Tim. 3:16-17). They know they are to submit to God’s Word and not try to force their own ideas or opinions on the flock. Thank God for men who are blameless.

Article By: Doug Edwards  |  doug.deb.edwards@gmail.com

 

Works Cited

Spain, Carl. The Letters of Paul to Timothy and Titus. Austin: Sweet Publishing Company, 1970.

Strauch, Alexander. Biblical Eldership. Littleton, Colorado: Lewis and Roth Publishers, 1995.

Thayer, Joseph Henry. Thayer’s Greek-English Lexicon of the New Testament. Grand Rapids: Baker

Book House, 1977.

Wilkins, H. E. Scriptural Elders and Deacons. Bowling Green: Foundation Publications, 1959.