1 Thessalonians 2:10

Ye are witnesses--as to our outward conduct.

God--as to our inner motives.

holily--towards God.

justly--towards men.

unblamably--in relation to ourselves.

behaved ourselves--Greek, "were made to be," namely, by God.

among you that believe--rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As Th1 2:9 refers to their outward occupation in the world; so Th1 2:10, to their character among believers.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2:10 Both God and the Thessalonians were witnesses (see 2:5) that Paul’s conduct was devout and honest, terms used in ancient literature to describe obedience to both divine and human laws.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 2:10.[7] Ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως, how holily and justly and unblameably) Those who seek no glory from men attain to this character, that they conduct themselves holily in divine things, justly towards men, unblameably in respect of themselves.—τοῖς πιστεύουσιν, among [in the eyes of, towards] you that believe) although we might not appear to others to be so.

[7] Ὑμεις μάρτυρες καὶ ὁ Θεὸς) ye are witnesses, and what is of much more consequence, God is witness. The language is not inconsistent with propriety, as the Jews falsely represent it to be. See Jos 22:22; 1Sa 12:5, as showing whence it is derived.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_2:10. This verse is designed to represent in a summary manner the conduct of the apostle among the Thessalonians, which was hitherto only represented by special features; but as thereby not merely what was patent to external observation, that is, the visible action on which man can pronounce a judgment, but likewise the internal disposition, which is the source of that action, was to be emphasized; so Paul naturally appeals for the truth of his assertion not only to his readers, but to God. The apostle, however, proceeds without a particle of transition, on account of the warmth of emotion with which he speaks.

ὡς] how very.

ὁσίως καὶ δικαίως] (comp. Eph_4:24; Luk_1:75; Wis_9:3, ὁσιότης and δικαιοσύνη) is put entirely in accordance with classical usage; the first denotes dutiful conduct toward God, and the latter toward our neighbour. Comp. Plat. Gorg. p. 507: καὶ μὴν περὶ μὲν ἀνθρώπους τὰ προσήκοντα πράττων δίκαιʼ ἂν πράττοι, περὶ δὲ θεοὺς ὅσια; Polyb. xxxiii. 10. 8; Schol. ad Eurip. Hec. 788.

ἀμέμπτως] unblameably. Turretin, Bengel, Moldenhauer interpret this of dutiful conduct toward oneself, evidently from the desire of a logical division of love, in order to obtain a sharply marked threefold division of the idea. Flacius refers it to the reliqui mores besides justitia, that is, to castitas, sobrietas, and moderatio in omnibus; but this is without any reason. It is the general negative designation, comprehending the two preceding more special and positive expressions, thus to be understood of a dutiful conduct toward God and man. Too narrowly Olshausen: that it is the negative expression of the positive δικαίως.

ὑμῖν τοῖς πιστεύουσιν] belongs not only to ἀμέμπτως, but to the whole sentence: ὡς ὁσίως καὶ δικ. καὶ ἀμ. ἐγενήθ. It is not dat. commodi: to your, the believers, behoof; so that it would be identical with διʼ ὑμᾶς τοὺς πιστεύοντας. Nor does it mean toward you believers (de Wette: This, his conduct, had believers for its object with whom he came into contact; Hofmann, Auberlen), for (1) ὁσίως does not suit this meaning; (2) as ὑμῖν τοῖς πιστεύουσιν is not without emphasis, the unsuitable contrast would arise, that in reference to others the apostle did not esteem the upright conduct necessary. For, with Hammond, to apply ὑμῖν τοῖς πιστεύουσιν, in contrast to the time when those addressed had not yet been brought to the faith, is grammatically impossible, as then the participle of the aorist without the article must be used; (3) ἐγενήθημεν does not obtain its due force, as the passive form cannot denote pure self-activity. ὑμῖν τοῖς πιστεύουσιν is, as already Oecumenius and Theophylact (and recently Alford) explain it, the dative of opinion or judgment (see Winer, p. 190 [E. T. 265]; Bernhardy, Syntax, p. 83): for you, believers, so that this was the character, the light in which we appeared to you. Thus an appropriate limitation arises by this addition. For the hostility raised against the apostle, and his expulsion from Thessalonica, clearly showed how far from being general was the recognition that God had enabled the apostle to behave ὁσίως καὶ δικαίως καὶ ἀμέμπτως. Moreover, ὡς ὁσίως κ.τ.λ. ἐγεν. is not equivalent to ὡς ὅσιοι κ.τ.λ. ἐγεν. (Schott). The adverbs bring prominently forward the mode and manner, the condition of γενηθῆναι. See Winer, p. 413 [E. T. 582]; Bernhardy, Syntax, p. 337 ff.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 2:10 . “We made ourselves yours” ( cf. 8), the dative going closely (as Rom 7:3 ) with the verb, which is qualified (as in 1Co 16:10 ) by the adverbs; so Born., Findlay. ὑμῖν κ . τ . λ . (dative of possession). Paul had met other people at Thessalonica, but only the Christians could properly judge his real character and conduct.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

10. ὑμεῖς μάρτυρες, καὶ ὁ θεός. In 1Th 2:5 the witness of men and that of God were separately invoked (see note); here jointly, for the writers’ pastoral ministry, described in 1Th 2:10-12, was the subject both of Divine and of human observation: cf. 1Sa 12:3; 1Sa 12:5.

ὡς ὁσίως κ. δικαίως κ. ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν, how religiously and righteously and in a manner beyond blame we devoted ourselves to (or bore ourselves toward) you that believe. The construction of this clause is not quite obvious in point of grammar. (a) Ὑμῖν might be attached to ἐγενήθημεν, or to ἀμέμπτως singly, as a dative of opinion (see Winer-Moulton, p. 265): “how holily &c.… we behaved, in the estimation of you that believe”—or “how holily …, and unblamably in the eyes of you that believe (tametsi aliis non ita videretur, Bengel), we bore ourselves”: an interpretation condemned by Lightfoot as “inconceivably flat and unmeaning,” after ὑμεῖς μάρτ. κ. ὁ θεός and in view of 1Th 2:11-12. (b) Or ὑμῖν is connected with ἐγενήθημεν as a dativus commodi: “how holily, &c., … we behaved to you that believe.” The adjectives ὄσιοι κ.τ.λ. would suit this sense better than the adverbs used. (c) Bornemann’s explanation is perhaps the best. He combines ὑμῖν with ἐγενήθημεν as a dative of close relationship, or of the (ethical) possessor, making this dative convey the main assertion and reading the adverbs as qualifications of the whole predicate thus formed: “how holily &c … we made ourselves yours that believe.” For this dative, somewhat rare with γίνομαι, cf. Rom 7:3, γενομένην ἀνδρί; and for the adverbs with γίνομαι, 1Co 16:10. The interest of the paragraph centres in the close ties which bound the Apostles to the Thessalonians as Christian believers (see especially note on 1Th 2:7). To the fact that this relationship was contracted on the part of the Apostles in a godly, blameless fashion, the readers themselves, together with God, are summoned as witnesses.

Δίκαιος is distinguished from ὄσιος as when Marcus Aurelius (Medit. vii. 66) describes Socrates as δίκαιος τὰ πρὸς τοὺς ἀνθρώπους καὶ ὅσιος τὰ πρὸς τοὺς θεούς; similarly Plato writes in Gorgias 507 a, b; Polybius, Hist. xxiii. 10. 8, &c. In Deu 32:4, &c., Psa 145:17, Rev 16:5, the double term is applied to God: see also Eph 4:24; Tit 1:8; Luk 1:75, for the combination. In distinction from ἅγιος, the characteristic N.T. word for ‘holy,’ ὅσιος signifies holy in disposition and attitude toward God,—godly; ἄγιος, holy in relationship and duty to God,—consecrated (see note on ἁγιάζω, 1Th 5:23). Ἄμεμπτος appears in 1Th 3:13 and 1Th 5:23,—passages indicating that “blamelessness” is asserted before God (see θεὸς μάρτυς, 1Th 2:5, and note just above) as well as men, so that ἀμέμπτως is not to be limited by ὑμῖν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

To excel others in example of godly life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 10. Ye are witnesses, and God also, how holily] i.e., in reference to GOD; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10 Ye are witnesses. He again calls God and them to witness, with the view of affirming his integrity, and cites, on the one hand, God as a witness of his conscience, and them, on the other hand, as witnesses of what they had known by experience. How holily, says he, and justly, that is, with how sincere a fear of God, and with what fidelity and blamelessness towards men; and thirdly, unreproachably, by which he means that he had given no occasion of complaint or obloquy. For the servants of Christ cannot avoid calumnies, and unfavorable reports; for being hated by the world, they must of necessity be evil-spoken of among the wicked. Hence he restricts this to believers, who judge uprightly and sincerely, and do not revile malignantly and groundlessly.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(10) Ye are witnesses.—Abruptly, without conjunction, the writers add a summary description of their conduct at Thessalonica; before, they had dwelt on details, now, on the broad characteristics. As in 1Th_2:5, God is appealed to, because the readers could only judge of the outward propriety of their teachers’ conduct; and it is a moral law that (as Aristotle says) “the righteous man is not he that does acts which in themselves are righteous, but he that does those acts in such a mind as befits righteous men.”

Holily, of the inner, “justly,” of the outer life.

Among you that believe—where (if anywhere) we might have been tempted to be lax or exorbitant.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10. Ye are witnesses, and God also] In 1Th_2:5 the witness of man and of God (to the outward and inward respectively) were distinguished; here they are combined: You are witnesses, and so is God.

how holily and justly and unblameably we behaved ourselves among you that believe] R. V. more correctly, toward you: also righteously instead of justly. Concerning “you that believe,” as a designation of Christians, see note to ch. 1Th_1:7.

For holily we might substitute religiously. The Greek adverb does not represent the ordinary N.T. word for “holy” (hagios, i.e. saint), but another adjective (hosios), which is frequent in the O.T. and in common Greek. The former denotes Holiness as a relationship to God; the latter, as a condition or disposition of the man: they differ as consecrated from religious or pious. For the combination of Holiness (in this latter sense) with Righteousness, see Eph_4:24; Tit_1:8; also Luk_1:75; in the O.T., Deu_32:4; Psa_145:17 (applied to God), &c. The terms are not mutually exclusive, but may apply to the same acts and persons. The “holy” man has regard to the sanctities, the “righteous” man to the duties of life; but duty is sacred, and piety is duty. They cover the whole field of conduct, regarded in turn from the religious and moral standpoint, while “unblameably” affixes the seal of approval both by God and man.

Unblameably reappears in the “blameless” of ch. 1Th_3:13 and 1Th_5:23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Ye are witnesses, and God also,.... Not so much to what goes before as to what follows after, relating to their holy walk and conversation among them, the more open part of which they were witness of; and for the more secret part God is appealed to, who is acquainted with the springs of actions, as well as with actions themselves:

how holily, and justly, and unblamably we behaved ourselves among you that believe. The Syriac version joins the last clause of the preceding verse with this, and reads the whole thus, "ye are witnesses, and God also, how purely and justly we preached unto you the Gospel of God, and how unblamable we were among all that believed"; referring the former part to the purity and integrity in which they preached the Gospel, and the latter to their unblemished conduct among the saints; but the whole of it refers to their conversation, which was holy, externally holy, arising from internal principles of holiness in their hearts, and free from that impurity and filthiness with which the false teachers were polluted; and confirms what is before said, that their exhortation was not of uncleanness: and it was likewise "just", they were righteous in the sight of God through the justifying righteousness of Christ, and in consequence of this lived righteously before men, and were injurious to no man's person nor property: and their conversation was also "unblamable"; not that they were, without sin, and so without blame in themselves, or without the commission of sin by them, or that they passed without censure in the world, for they went through honour and dishonour, through good report and bad report, and had all manner of evil spoken of them falsely for Christ's name's sake; but by the grace of God, they had their conversation among them that believed so, that there was nothing material to be alleged against them, or any just cause of blame to be laid either on their persons or their ministry; and which is mentioned for imitation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

Ver. 10. Ye are witnesses, and God also] Happy is that man that can be acquitted by himself in private, in public by others, in both by God: bystanders may see more.

How holily, and justly, and unblameably] Here he practised his own precepts, Tit 2:12. And herein lies the difference between divinity and other sciences, that it is not enough to prescribe it, but you must practise it, as lessons of music, and as a copy must not be read only, but acted also.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Ye are witnesses - They had a full opportunity of knowing his manner of life.

And God also - See the notes on ver 5.

How holily - Piously - observing all the duties of religion.

And justly - In our contact with people. I did them no wrong.

And unblameably - This seems to refer to his duties both to God and man. In reference to all those duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man professing religion should so live as to be able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

You are witnesses. We must necessarily conclude that the apostle speaks this not from vain glory, or personal vanity; but in the just right of defending his own character against the aspersions of enemies, and lest the faith of any might be staggered by the calumnies. In such cases self-praise is not only lawful, but frequently an imperative duty, if confined within the limits of truth. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The former verses gave account of their carriage in the ministry, this here of their Christian conversation; holily, with respect to God; justly, with respect to duties commanded towards men; and unblamably, in denying themselves in lawful liberty to avoid all occasion of blame from any of them. And for the truth of this he appeals to themselves; yea, to God himself. There is the witness of men, and the witness of conscience greater than of men, and the witness of God greatest of all, 1Jo 3:20. He appeals to them as witnesses about their external actions, and to God about the integrity of their hearts; and he doth this not in a way of boasting, but to be an example to them, and as a further reason of the great success of his ministry. The conversation of ministers hath great influence upon the success of their labours.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10. Holily—As in God’s presence.

Justly—With strict integrity toward men.

Unblamably—Avoiding evil constructions by others.

You that believe—And who had opportunity to judge us most truly.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Ye are witnesses, and God also; ye of the outward conduct, and God of the motives which actuated us. How holily and justly and unblamably; " holily" denoting the apostle"s conduct to God, "justly" his conduct to man, and "unblamably" the negative side of both particulars. We behaved ourselves among you that believe. The apostle here refers to his own personal demeanor and to that of Silas and Timothy among them, in order that the Thessalonians might realize the purity of their conduct, and so might continue steadfast in their attachment to the gospel which they taught, He men-lions specially "them that believe," not that He acted otherwise among those that did not believe, but because believers were cognizant of his conduct.

Vers. 10-12.

Appeal alike to man and to God respecting his personal and his official work at Thessalonica.

This double appeal attests his profound sincerity.

I CONSIDER HIS PERSONAL DEPORTMENT. "Ye are witnesses, and God, how holily, and justly, and unblamably we behaved ourselves among you that believe." He touches on the twofold relationship of the Christian life toward God and toward man, for he had always exercised himself" to have a conscience void of offence toward man and God," and strove "to give no offence in anything, that the ministry be not blamed". (2Co_6:3) He had striven to walk circumspectly in a world prone to suspect sinister ends even in the best of men. The apostle"s walk was on high, even as his calling was high.

II CONSIDER HIS OFFICIAL DEPORTMENT. It was manifest in his method of dealing with his converts, and in the end which he kept steadily in view in all his ministry.

1. His method of dealing with his converts. "As ye know how we exhorted and comforted, and testified to each one of you as a father doth his children.

(1) Mark the varieties in his mode of dealing with his converts.

(a) He exhorted them, for their position of persecution and temptation demanded that he "should give them much exhortation. (Act_20:2)

(b) He comforted them, m the presence of many disquieting circumstances in their condition.

(c) He testified to them, exhibiting gospel truth with all urgency.

(2) Mark the affectionate spirit of his dealing with them: "As a father doth his children;" for he combined a father"s unwearying love with his power of direction and authority.

(3) Mark the individualizing interest in their welfare: "Each one of you." Whether they were rich or poor, few or many, he passed by none of them. They all had a place in his heart.

2. The aim of all his affectionate and individualizing interest in their welfare. "That you would walk worthy of God, who calleth you into his kingdom and glory." The duty here enjoined, "Walk worthy of God." This implies

(1) conformity to his revealed will;

(2) adornment of the gospel by a holy walk;

(3) supreme regard to the obligations involved in the high calling of God these being necessitated by

(a) the nature of the call, which is not external, but spiritual;

(b) by the consideration of him who calls us;

(c) by the holy ends of the call;

(d) by the consideration of their high destiny: for they are called to "his own kingdom and glory." This kingdom is that which is established in the mediation of Christ, into which we enter by the gate of regeneration, and which reaches its full and final development in the second coming of Christ. The glory is that which he impresses upon his people here, and which receives its full manifestation hereafter. T.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Holily - In the things of God. Justly - With regard to men. Unblamable - In respect of ourselves. Among you that believe - Who were the constant observers of our behaviour.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Ye are witnesses, and God also, how holily [toward God] and righteously [toward man] and unblamably [either toward God or man] we behaved ourselves toward you that believe [Paul here claims not perfection, but consistency of life]:

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

10. Ye are witnesses. How holy and blameless were our lives.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

holy, righteous, and blameless

Paul uses three words that describe their good behavior toward the Thessalonian believers.

as a father deals with his own children

Paul compares how he encouraged the Thessalonians to a father gently teaching his children how to behave. (See: Metaphor)

We were begging you and encouraging and urging you

The words "begging," "encouraging," and "urging" are used together to express how passionately Paul's group encouraged the Thessalonians. AT: "We were strongly encouraging you" (See: Doublet)

into his own kingdom and glory

The word "glory" describes the word "kingdom." AT: "into his own glorious kingdom" (See: Hendiadys)

to walk in a manner that is worthy of God

"Walk" here is an metaphor for "live." AT: "live so that people will think well of God" (See: Metaphor)

translationWords

testimony

God

holy

righteous

blameless

believe

exhort

testimony

walk

worthy

call

kingdom

glory

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10-12.] General summary of their behaviour and teaching among the Thessalonians.

10.] ὑμεῖς μάρτ., of the outward appearance.

ὁ θεός, of the heart.

ὁσίως κ. δικ.] Cf. Plato, Gorg. p 507 a, b,—καὶ μὴν περὶ μὲν ἀνθρώπους τὰ προσήκοντα πράττων δίκαιʼ ἂν πράττοι, περὶ δὲ θεοὺς ὅσια,—and Polyb. xxiii. 10. 8, παραβῆναι κ. τὰ πρὸς τοὺς ἀνθρώπους δίκαια κ. τὰ πρὸς τ. θεοὺς ὅσια. This distinction, perhaps “precarious” (Ellic.) where the words occur separately, or seem to require no very precise application, is requisite here where both divine and human testimony is appealed to.

ὑμῖν τ. πιστ.] not the dat. commodi (Ellic.), nor ‘towards you believers,’ nor is it governed by ἀμέμπτως, but as Œc., Thl., Lünem., dat. of the judgment, as in 2Pe 3:14, σπουδάσατε ἄσπιλοι κ. ἀμώμητοι αὐτῷ εὑρεθῆναι. For otherwise we lose the force of the slight emphasis on ὑμ. τοῖς πιστ., q. d. ‘whatever we may have seemed to the unbelieving:’ “tametsi aliis non ita videremur,” Bengel. See Bernhardy, p. 337 f. The charge of want of point, brought by Jowett against the words to τοῖς πιστεύουσιν, hence appears to be unfounded. The former verse having referred to external occupation, in which he must have consorted with unbelievers, he here narrows the circle, to speak of his behaviour among the brethren themselves.

11,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

10. ὑμεῖς μάρτυρες κτλ. As vv. 7-9 referred to the charge of ζητοῦντες δόξα (v. 6), so this verse refers probably to the charge of πλεονεξί (v. 5), and vv. 11-12 to that of κολακί The ἀλλα of v. 7 still controls, as the asyndeton (H inserts γά) suggests. The fact that Paul and his associates carried themselves in a pious, righteous, and blameless manner (on the adverbs with ἐγενήθημε, cf. 1Co 16:10, Tob. 7:11) is evidence that they were not using the gospel as a foil to cover greedy ambition (v. 5). As witnesses of their behaviour, they invoke first, since the actual conduct not the motive is mainly in mind, the believers, and then to strengthen the appeal, God himself.

A man is ὅσιο who is in general devoted to God’s service; a man is δίκαιο who comes up to a specific standard of righteousness; and a man is ἄμεμπτο who in the light of a given norm is without reproach. All three designations are common in the Lxx and denote the attitude both to God and to men, the first two being positive, the third negative.

ὡ = “how” as in Php 1:8. ὅσιο (not in Paul and rare in N. T.) is common in Lxx (especially Ps. Prov. Sap. Ps. Sol.); ὁσιοῦ (not in N. T.) occurs in Sap. 6:10, Ps. 17:26, Psa 17:2 Reg. 22:20; ὁσιότη (Eph 4:24, Luk 1:75) is found in Sap. and elsewhere in Lxx; ὀσίως in Gk. Bib. elsewhere only Sap. 6:10, 3 Reg. 8:61, is frequent in 1 Clem.; cf. also P Par. 63 (Deiss. BS 211) πρός οὓς ὁσίως καί δικαίως πολιτευσάμενο—ὅσιο and δίκαιο are frequently parallel (Pro 17:26; cf. Sap. 9:3, Luk 1:75 I Clem. 48:4). For ὅσιο and ἄμεμπτος cf. Sap. 10:15. δικαίω is more frequent than ὁσίω in Gk. Bib., but ἀμέμπτω is found elsewhere only 5:23, 3:13 (BL) and Est 3:13 (13:4); cf. I Clem. 44:3-63:3. The adjective ἄμεμπτο (3:13, Php 2:15, Php 3:6, Luk 1:6, Heb 8:7) is frequent in Job, sometimes (e. g. 1:1, 9:20, etc.) with δίκαιο—The addition of τοῖς πιστεύουσι to ὑμῖ is designed, if at all, not to contrast Paul’s attitude to the non-Christians with his attitude to the Christians (so some older comm.), or his attitude to the converts as converts with that to the converts as pagans (Hofmann, Dob.), but simply to meet the charge that his attitude to the believers was influenced by selfish motives.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Holily - justly - unblameably [οσιως - δικαιως - αμεμπτως] . For dikaiwv holily, see on Luk 1:75; for dikaiwv justly or righteously, on Rom 1:17; Rom 5:7. Amemptwv unblameably, only in these Epistles. See ch. 1Th 3:13; 1Th 5:23. For the distinction between osiov and dikaiov see Plato, Gorg. 507.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.