Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:10
Ye [are] witnesses, and God [also,] how holily and justly and unblamably we behaved ourselves among you that believe:
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Ye are witnessesas to ouroutward conduct.
Godas to our innermotives.
holilytowards God.
justlytowards men.
unblamablyin relationto ourselves.
behaved ourselvesGreek,“were made to be,” namely, by God.
among you thatbelieverather, “before (that is, in the eyes of)you that believe”; whatever we may have seemed in the eyes ofthe unbelieving. As 1Th 2:9refers to their outward occupation in the world; so 1Th2:10, to their character among believers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
How holily and righteously and unblameably ( ). Paul calls the Thessalonians and God as witnesses () to his life toward you the believers ( ) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.
Fuente: Robertson’s Word Pictures in the New Testament
Holily – justly – unblameably [ – – ] . 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.
Fuente: Vincent’s Word Studies in the New Testament
1) “Ye are witnesses, and God also” (humeis matures kai ho Theos) “you all are witnesses as well as God”; regarding these personal behavior patterns that Paul had once followed while establishing the Church, Act 1:8.
2) “How holily and justly and unblameably” (hos hosios kai dikaios kai amemptos) “How holily, even justly and blamelessly”; Paul met other people in Thessalonica, but only the flock of God knew most intimately his heart and soul and life, reflected in his upright testimony and behavior among them.
3) “We behaved ourselves among you that believe” (Humin tois pisteuousin egenethemen) “We behaved toward or were to you all who believe” His life of unselfish care, concern for them, became a reflective evidence Paul used to move them to a life of model or ideal service for Jesus Christ, Mat 5:15-16; Mat 7:20.
Fuente: Garner-Howes Baptist Commentary
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, (532) 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.
(532) “ Les Thessaloniciens;” — “The Thessalonians.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 2:10)
10 Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe:
Translation and Paraphrase
10.
You (yourselves are) witnesses, and God (also), how holily (toward God), and righteousnessly (toward men), and unblameably (toward all) we behaved (ourselves) toward (you,) the believing ones.
Notes (1Th. 2:10)
1.
Paul saw in his hard physical labor a sacredness. The holy man sees in lifes duties a sacredness, and in lifes sacred acts a duty.
2.
Pauls insistence upon the righteousness of his conduct almost compels us to think that he was answering some accusations and criticisms that had been thrown at him.
3.
Holily means undefiled by sin, pure. It expresses a relationship between our activities and God.
4.
Justly means in a just or righteous manner; in harmony with what is right. It expresses a relationship between our activities and men.
5.
Unblameably (Gr., amemptos) means deserving no criticism, not subject to blame. The same Greek word is used in 1Th. 5:23, where it is translated blameless.
Fuente: College Press Bible Study Textbook Series
(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 believewhere (if anywhere) we might have been tempted to be lax or exorbitant.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘You are witnesses, and God also, how holily and righteously and unblameably we behaved ourselves towards you who believe, as you know how we dealt with each one of you, as a father with his own children, exhorting you, and encouraging you, and testifying, to the end that you should walk worthily of God, who calls you into his own kingdom and glory.
Paul now calls on a twofold witness to the truth of what he is saying, and each is called on three times. The Thessalonian Christians are themselves witnesses. Compare 1Th 2:2, ‘you know’, 1Th 2:9, ‘you remember’, but here the ‘you’ is emphatic The idea is getting stronger. And Paul now again calls on God as a witness. Compare 1Th 2:4, ‘God Who proves the heart’, 1Th 2:5, ‘God is witness’.
‘How holily and righteously and unblameably we behaved ourselves towards you who believe.’ Again a threefold combination emphasising completeness. Compare 1Th 1:3 ; 1Th 1:5; 1Th 1:9-10. ‘Holily’ stresses the rightness of their behaviour in God’ eyes in their religious approach, righteously stresses the rightness of their behaviour in God’s eyes in terms of right and wrong, unblameably stresses the faultlessness of their behaviour before God. ‘Towards you who believe.’ Christians are regularly thought of as ‘believers’, the idea being that there is only one truth, Jesus Christ (compare Joh 14:6), and therefore no object need be stated.
‘As a father with his own children.’ First the nursing mother, now the father. No closer relationship could be described. Compare Psa 103:13. They were father and mother to them in the best sense of the words. Note the interesting comparison of the nursing mother ‘cherishing’ her children, and the father ‘exhorting and encouraging’.
‘Each one of you.’ This is emphatic. He had taken a personal interest in each one. None had been neglected.
‘Exhorting you, and encouraging and testifying –.’ The emphatic ‘you’ probably connects with all three verbs. ‘Exhorting’ has in mind awakening and spurring on. The word for ‘encouraging’ is found in Joh 11:19; Joh 11:31 where it refers to comforting the bereaved. It is a very tender word. ‘Testifying’ stresses that the exhortation and gentle encouragement was on the basis of a truth testified to. It was not just general platitude, but based on response to specific truths.
‘To the end that you should walk worthily of God, who calls you into his own kingdom and glory.’ The truths are now stated. They walk before God Who has called them under His kingly rule and to share His glory. (The present tense stresses that the call is continual and never ceasing). They must therefore walk worthily of Him. Response to the Good News brings a man into a personal relationship with God. He can no longer be what he was. He has been called to be God-like, a true representative of the King. Note the close connection between the kingdom and God’s glory. To be in the Kingdom is to share His glory. Thus the final idea here is of the heavenly kingdom, and yet it is something that we can enjoy now.
The idea of ‘the Kingly Rule of God’ appears in the Old Testament, first at Sinai where it is implicit and God becomes His people’s sovereign (explicit in Deu 33:5; Exo 19:6 compare Psa 5:2; Psa 10:16; Psa 22:8; Psa 24:7-10; Psa 29:10; Psa 44:4; Psa 45:6; Psa 47:2; Psa 74:12; Psa 95:3; Psa 98:6; Psa 103:19; Psa 145:1; Psa 145:11-13; Psa 149:2 where He is also king of all the earth), and then in the ideal fulfilment of what was expressed there in the coming time when God’s rule will be established and acknowledged and all will walk in obedience to Him (e.g. Zec 14:9; Zec 14:16-17; Isa 24:23; Oba 1:21; Zep 3:15). It is also linked with the establishing of His righteous King (e.g. Isa 9:6-7; Isa 11:1-10; Eze 37:22-24; Dan 7:13-14; Zec 9:9).
Jesus pointed to the Kingly Rule of God as ‘at hand’ (e.g. Mar 1:15), and taught both its present fulfilment in those who responded to God through His teaching (Mat 6:33; Mat 12:28; Mat 21:31; Mat 21:43; Mar 4:26; Mar 4:30; Mar 9:1; Mar 10:14-15; Mar 12:34; Luk 7:28; Luk 9:27; Luk 10:9; Luk 11:20; Luk 16:16; Luk 17:21; Luk 18:17; Joh 3:3-5 compare Act 8:12; Act 14:22; Act 20:25; Act 28:23; Act 28:31; Rom 14:17; 1Co 4:20) and its future fulfilment when all things will be under God as King (Mar 14:25; Luk 13:29; Luk 22:16-18; Luk 19:11; Luk 21:31; compare 1Co 6:9-10; 1Co 15:50; Gal 5:21; Col 4:11; 2Th 1:5). Indeed He Himself would be the King (Mat 16:28; Mat 19:28; Mat 25:31-46).
The idea behind the Kingly Rule of God is not of rule over an area of land, but of holding sway over His people. Christians are under the Kingly Rule of God wherever they are as they respond to Him. But the ideal will be fulfilled when all is under His sway and He is all in all ( 1Co 15:24-25 ; 1Co 15:28; 1Co 15:50-54), and His people share His glory.
Fuente: Commentary Series on the Bible by Peter Pett
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.
] how very .
] (comp. Eph 4:24 ; Luk 1:75 ; Wis 9:3 , and ) 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: , ; Polyb. xxxiii. 10. 8; Schol. ad Eurip. Hec. 788.
] 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 .
] belongs not only to , but to the whole sentence: . . . It is not dat. commodi : “to your, the believers’, behoof;” so that it would be identical with . 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) does not suit this meaning; (2) as 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 , 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) does not obtain its due force, as the passive form cannot denote pure self-activity. 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 . Moreover, . . . . is not equivalent to . . . . (Schott). The adverbs bring prominently forward the mode and manner, the condition of . See Winer, p. 413 [E. T. 582]; Bernhardy, Syntax , p. 337 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10 12 .] General summary of their behaviour and teaching among the Thessalonians .
Fuente: Henry Alford’s Greek Testament
10 .] . , of the outward appearance.
, of the heart.
. . ] Cf. Plato, Gorg. p 507 A, B, , , and Polyb. xxiii. 10. 8, . . . . 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.
. . ] not the dat. commodi (Ellic.), nor ‘ towards you believers,’ nor is it governed by , but as c., Thl., Lnem., dat. of the judgment , as in 2Pe 3:14 , . . For otherwise we lose the force of the slight emphasis on . . , 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 , 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.
Fuente: Henry Alford’s Greek Testament
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. . . . (dative of possession). Paul had met other people at Thessalonica, but only the Christians could properly judge his real character and conduct.
Fuente: The Expositors Greek Testament by Robertson
holily. Greek. hosios. Only here. Compare the adjective Act 2:27.
justly. Greek. dikaios. See 1Co 15:34, and compare App-191.
unblameably. Greek. amemptos. Only here and 1Th 5:23. Compare 1Th 3:13.
behaved ourselves. Literally became.
among = towards. No preposition.
believe. App-150.
Fuente: Companion Bible Notes, Appendices and Graphics
10-12.] General summary of their behaviour and teaching among the Thessalonians.
Fuente: The Greek Testament
1Th 2:10.[7] , 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.- , among [in the eyes of, towards] you that believe) although we might not appear to others to be so.
[7] ) 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.
Fuente: Gnomon of the New Testament
1Th 2:10
Ye are witnesses, and God also,-They were the witnesses of his outward conduct, and God of the motives which actuated him in the service he rendered.
how holily-This denotes his pious disposition and conduct toward God.
and righteously-This denotes his conduct toward his fellow men. How just and fair in all his dealings with them.
and unblamably-This expresses the negative side of both particulars. He was cautious and extremely careful to give no cause or ground of blame to anyone. [That no charge could be maintained, whatever charges might be made.]
we behaved ourselves toward you that believe:-His life was holy, consecrated to God, just and fair to all men. [We should ever remember that utmost fidelity in word and deed is due to believers, as well as to unbelievers. Our example is potent for good or evil in the church as well as out of it.]
Fuente: Old and New Testaments Restoration Commentary
witnesses: 1Th 1:5, 1Sa 12:3-5, Act 20:18, Act 20:26, Act 20:33, Act 20:34, 2Co 4:2, 2Co 5:11, 2Co 11:11, 2Co 11:31
how: Num 16:15, Job 29:11-17, Job 31:1-39, Psa 7:3-5, Psa 18:20-24, Jer 18:20, Act 24:16, 2Co 1:12, 2Co 6:3-10, 2Co 7:2, 2Th 3:7, 1Ti 4:12, 2Ti 3:10, Tit 2:7, Tit 2:8, 1Pe 5:3
Reciprocal: Gen 20:5 – in the integrity Gen 31:37 – set it here Lev 21:17 – blemish Deu 26:13 – I have not 1Sa 9:6 – an honourable 1Ki 18:13 – what I did 2Ki 4:7 – pay 2Ki 4:9 – this is 1Ch 29:17 – in the uprightness 2Ch 31:20 – wrought Job 10:7 – Thou knowest Job 16:19 – my witness Job 23:11 – My foot Psa 7:8 – to mine Psa 18:21 – For I Psa 26:11 – I will Psa 44:18 – have Psa 131:1 – my heart Mat 5:19 – do Mat 10:16 – harmless Luk 6:42 – cast Act 20:31 – night 2Co 6:6 – pureness 2Co 11:10 – the truth Phi 3:17 – be Tit 1:8 – sober
Fuente: The Treasury of Scripture Knowledge
THE POWER OF A CHRISTIAN LIFE
Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe.
1Th 2:10
St. Paul felt that it was incumbent upon him to bear witness for the Lord Jesus Christ by his life as well as by his lips, and he therefore felt that there were circumstances in which it was imperative upon him to vindicate and to assert the excellence of his life, as well as the truth of his doctrine. His life, he knew and felt, had its great work to perform in the world, as well as his doctrine. His life had a great power in it. So has every Christian life in all ages and in all places.
I. The power of a Christians life, as it serves to vindicate and recommend a Christians doctrine.The life of the Christian is taken as a kind of representation of the doctrine of Christians; the life of the Christian is taken very commonly by the world as a kind of incarnation of the faith of the Christian. And we cannot at all wonder at that, for it is so very much easier for all to judge of a doctrine as they see it in a mans life, than it is for them to judge of it as they see it in abstract forms presented to them; and we cannot wonder at it in reference to the gospel.
II. The power of a Christian life as it serves to enforce a Christian speech.There are some in every Christian mans sphere to whom he ought to speak on the subject of a Christian faith and a Christian practice. Every Christian man has a work in this respect in the world. There are some whom he needs to instruct, to exhort, to admonish, to warn, or to rebuke. To do this effectually it is necessary that there should be some wisdom in the choice of time, and in the choice of circumstances, and in the choice of subject, and in the manner of speaking; and it is more than all necessary, to speak effectually to others, that there should be a life more or less in harmony with what is spoken. This is the reason why many professing Christians speak so little to others on the subject of Christian faith and on the subject of Christian practice; this is the reasona want of harmony between their own life and that which they would have to speak.
III. Seeing that the power of a Christians life is great, it becomes us
(a) To inquire very earnestly whether we have experienced it and yielded to it.
(b) To inquire whether we are putting forth Christian influence. Are we commending Christs doctrine by our lives? Are those who know us in our daily walk and conversation likely to have some doubts about Christianity removed from their minds, likely to have a weak faith made a strong faith, from what they see daily manifested in our spirit and conduct?
Illustration
The only way of getting to heaven, the only way of being participators in Christ hereafter, in His glory and felicity, is by being associated in life with Him here. He said Himself it should be so; that they who served with Him should reign with Him; that they who confessed Him here should be acknowledged by Him there; that they who lived with Him here should live with Him there. He said so: He cannot deny Himself! He cannot recall His word! He cannot violate His promise! He would not do it if He could; He could not do it if He would! He cannot and would not because of His own nature! Heaven and earth may pass away, but His Word cannot pass away.
Fuente: Church Pulpit Commentary
1Th 2:10. It is certain that God knows everything that is going on, and the fact is mentioned in connection with the knowledge of the Thessalonians to signify the unity of interest between God and his people. Holily and justly both mean virtually the same thing, but the first has special reference to one’s responsibility to God, rind the second toward his fellowman. In being unblameable on both counts, Paul could claim to have a conscience “void of offence toward God and man” (Act 24:16).
Fuente: Combined Bible Commentary
1Th 2:10. Paul gives a general summary of the character of his demeanour in Thessalonica as a minister of Christ.
Justly, i.e. righteously.
That believe. The reason of this addition is not obvious; probably it is inserted as a general term for the church on the members of which his activity had been mostly spent, and from whom if from any he might have been expected to accept or exact contributions.
Fuente: A Popular Commentary on the New Testament
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]:
Fuente: McGarvey and Pendleton Commentaries (New Testament)
2:10 {8} Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:
(8) To excel others in the example of a godly life.
Fuente: Geneva Bible Notes
Paul called on his readers to bear witness, as God could, how he had cared for them. He had done so as a father who has responsibility to prepare his children for the events that lie ahead of them. The figure of the nursing mother (1Th 2:7) emphasizes tender, loving self-sacrifice and that of the father (1Th 2:11) preparation for maturity. The Old Testament used both the paternal and maternal figures to describe God (cf. Psa 103:13; Isa 66:13).
"In one sense God’s kingdom is already present (Mat 12:28; Mat 13:1-52; Rom 14:17; 1Co 4:20; Col 1:13), but ultimate realization of the messianic kingdom with its future glory is in view here (cf. Act 17:7). As frequently in the Thessalonian literature, those Paul is addressing are pointed to the bliss ahead as incentive to godly living now." [Note: Thomas, p. 255.]
"There is an idea prevalent in some modern circles that we should work to establish the kingdom of God on earth. That is a noble ideal, but it is not the Biblical idea of the kingdom. In the Scriptures it is clear that God and no other establishes the kingdom." [Note: Morris, The First . . ., p. 85.]
"The Christian minister is expected to give practical instruction to his fellow Christians, but not by way of dictation. Since he cannot rule by decree if he is to be true to the spirit of Christ, he must guide by example." [Note: Bruce, p. 39.]