10– 12. ‘ We are not afraid indeed to appeal alike in your sight and in the sight of God to the whole character of our relations with you. All believers will be ready to testify how these were marked throughout by holiness and righteousness, and how careful we were to give no offence in anything. Indeed, as you very well know, we acted the part of a father to each one of you, as we exhorted, and encouraged, and solemnly charged, according to your several requirements, in order that you might respond to your privileges, and your whole lives be worthy of the God who is calling you to share in His kingdom and glory.’ 10. ὑμεῖςμάρτυρεςκτλ.] The two former appeals to the witness of men (v. 1) and of God (v. 5) are now united in confirmation of the whole character of the Apostolic ministry. ὡςὁσίωςκτλ.] In accordance with the distinction found in Plato (Gorg. 507 b) and other Gk. writers, it has been common to describe ὁσίως as indicating duty towards God, and δικαίως duty towards men. But the distinction, which even in class. Gk. is sometimes lost sight of, must not be pressed in the N.T., where all righteousness is recognized as one, ‘ growing out of a single root, and obedient to a single law’ (Trench Syn. p. 307). Accordingly ὁσίως and δικαίως are best regarded as descriptive of the Apostles’ attitude towards both God and man from its positive side, that attitude being viewed first from a religious (ὁσίως) and then from a moral (δικαίως) standpoint, while the following ἀμέμπτως from the negative side emphasizes their general blamelessness in these same two respects. As regards the individual expressions, ὁσίως is found only here in the N.T., while ἀμέμπτως occurs again in 5:23 (cf. 3:13 WH. marg.). Both ἄμεμπτος and -ως are common in the inscriptions and papyri, e.g. O.G.I.S. 485, 14 ἁγνῶςκαὶἀμέμπτως. For the combination ὁσίωςκ. δικαίως see further Apol. Arist. 15. sub fine, also P.Par. 63. 8:13 f. (2./b.c.) where a letter-writer makes a claim for himself as having ὁσίωςκαὶ ... δικαίως [πολι]τευσάμενος before the gods, and for ἀμέμπτωςκ. ὁσίως cf. Clem. R. Cor. 44:4. On ὡς see Blass p. 230, and for the use of the adverbs instead of the corresponding adjectives, as bringing out more fully the mode and manner of ἐγενήθημεν (Ambrstr. facti sumus), cf. 1 Corinthians 16:10 ἵναἀφόβωςγένηταιπρὸςὑμᾶς. ὑμῖντ. πιστεύουσιν] Cf. 1:7. The clause is not ‘ pointless’ (Jowett), but is to be closely connected with ἐγενήθημεν (cf. Romans 7:3), as marking the impression the missionaries made upon their Thessalonian converts, whatever might be the judgment of others. Thdt.: οὐγὰρεἶπεν, ἄμεμπτοιπᾶσινὤφθημεν, ἀλλʼ Ὑμῖντοῖ͂πιστεύουσι.