¹ Malherbe, A. J., Paul and the Thessalonians: The Philosophic Tradition of Pastoral Care (Philadelphia: Fortress, 1987).Google ScholarThe technical studies on which the book is based are collected in idem, Paul and the Popular Philosophers (Minneapolis: Fortress, 1989).Google Scholar

² See the discussion of various positions by Black, D. A., Paul, the Apostle of Weakness: Astheneia and Its Cognates in the Pauline Literature (New York/Bern: Peter Lang, 1984) 26–9.Google Scholar

³ E.g., Best, E., The First and Second Epistles to the Thessalonians (London: Black, 1972) 231.Google Scholar

⁴ E.g., Frame, J. E., The Epistles of St. Paul to the Thessalonians (ICC; Edinburgh: T. &T. Clark, 1912) 198;Google ScholarMarshall, I. H., 1 and 2 Thessalonians (NCBC; Grand Rapids: Eerdmans, 1983)151.Google Scholar

⁵ Black, , Apostle of Weakness, 45–53;Google Scholaridem, ‘The Weak in Thessalonica’, JETS 25 (1982) 307–21.Google Scholar

⁶ For bibliography on ancient psychagogy, see Malherbe, , Paul and the Thessalonians, 81 n. 65;Google Scholarfor the moral philosophers, idem, Moral Exhortation: A Greco-Roman Sourcebook (Philadelphia: Westminster, 1986)Google Scholar

⁷ See Heitsch, E., ‘Platon über die rechte Art zu reden und schreiben’, Akademie Mainz. Abhandlungen d. Geistes- und sozialwiss. Klasse, Jahrg. 1987.4, and the review by T. A. Szlezák in Gnomon 60 (1988) 390–8.Google Scholar

⁸ See Malherbe, A. J., ‘“In Season and Out of Season”: 2 Timothy 4:2’, JBL 103 (1984) 236 (= Paul and the Popular Philosophers, 137–45).Google Scholar

⁹ The translations of classical authors are those of the Loeb Classical Library, where available, but are sometimes slightly modified.Google Scholar

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¹³ See Diogenes of Oenoanda, Fr. 24 Chilton: Anger and partiality are signs of weakness.Google Scholar

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¹⁷ Cf. Philo, Migr 144: Related to moral weakness (εύένδοτοζ), άσθένεια is the inability of the rational faculty to bear virtue's hardships; Cicero, Tusc Disp 3.34; 5.3; Leg 1.29: Bad habits and false beliefs twist weak minds and turn them in whatever direction they are inclined; cf. Ad fam 7.8.1.Google Scholar

¹⁸ For the popularity of the metaphor among Stoics, see Frede, M., The Stoic Doctrine of the Affections of the Souls', The Norms of Nature, 92–110;Google ScholarRabel, R. J., ‘Diseases of Soul in Stoic Philosophy’, GRBS 22 (1981) 385–93; Hadot, Seneca und die griechisck-römische Tradition der Seelenleitung, 142–6.Google Scholar

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³¹ Cf. Malherbe, Paul and the Thessalonians, 87 n. 104. For non-retaliation, see Dihle, A., Die goldene Regel: Eine Einfiihrüng in die Geschichte der antiken und frühchristlichen Vulgärethik (Gottingen: Vandenhoeck & Ruprecht, 1962) 61–71.Google Scholar

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³⁴ See Malherbe, , ‘“In Season and Out of Season”’ (above, p. 376 n. 8).Google Scholar

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³⁷ E.g. Ad fam 5.13,16 for political conditions; Ad fam 4.5 for death.Google Scholar

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⁴² Rebuke: Dio Chrysostom, Or 73.10; reproof: Dio Chrysostom, Orr 33.10; 72.9–10.Google Scholar

⁴³ Anger: Gnomologium Byzantinum 258; 259; fault-finding: Plutarch, Quomodo adulator 66E.Google Scholar

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⁴⁵ Plutarch, Quomodo adulator 73A-C, 74DE.Google Scholar

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⁴⁹ Plutarch, Quomodo adulator 72EF; Dio Chrysostom, Or 51.4–5, 7 (Socrates); Or 3.122 (Musonius).Google Scholar

⁵⁰ For much of what follows, see Malherbe, , ‘Exhortation in First Thessalonians’, NovT 25 (1983) 238–56 (= Paul and the Popular Philosophers, 49–66).Google Scholar

⁵¹ Malherbe, , Paul and the Thessalonians, 74–8.Google Scholar

⁵² Ibid., 66–7. On reminding or remembering, see Cicero, Ad fam 2.1.2; Seneca, Epp 11.9; 94.21, 25–26; Dio Chrysostom, Or 17.2. On imitation, see Dio Chrysostom, Or 55.3–7; Seneca, Ep 95.72.

⁵³ ‘“Gentle as a Nurse”: The Cynic Background to 1 Thess ii’, NovT 12 (1970) 203–17;Google Scholar‘Exhortation in First Thessalonians’, 248–9 (= Paul and the Popular Philosophers, 35–48; 58–60).Google Scholar

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⁵⁶ See Stählin, G., ‘παραμυθéομαι, κτλ, TDNT 5 (1967) 820–1, who regards παραμυθ´α as merely supplementary to παράκλνσις and finds it impossible to distinguish between the two.Google Scholar

⁵⁷ Tusc Disp 3.30. The theme occupies him in 3.28–60; cf. also 77; 4.12,14, 37, 60, 64. See also Seneca, Epp 2.15; 91.4; Epictetus, Diss 3.24.103–104.Google Scholar

⁵⁸ Pigeaud, J., La maladie de l'âme, l'éitude sur la relation de l'âme et du corps dans la tradition medico-philosophique antique (Paris: Belles Lettres, 1981) 276–8.Google ScholarFor the use of the theme in psychagogy, see Rabbow, P., Seelenführung: Methodik der Exerzitien in der Antike (Munich: Kösel, 1954) 16–71;Google ScholarHadot, , Seneca und die griechisch-romische Tradition der Seelenleitung, 59–61.Google ScholarSee also Vollenweider, S., Freiheit als neue Schöpfung (FRLANT 147; Göttingen: Vandenhoeck & Ruprecht, 1989) 51–3.CrossRefGoogle Scholar

⁵⁹ For conversion as an unsettling experience, see Malherbe, , Paul and the Thessalonians, 36–52.Google Scholar

⁶⁰ See von Dobschütz, E., Christian Life in the Primitive Church (New York: Putnam, 1904) 88;Google ScholarHainz, J., Ekklesia: Strukturen paulinischer Gemeinde-Theologie und Gemeinde-Ordnung (Regensburg: Pustet, 1973) 85–95;Google Scholarvon Campenhausen, H., Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries (Stanford: Stanford Univ., 1969) 63-–Google Scholar

⁶¹ E.g., Best, The First and Second Epistles to the Thessalonians, 220, who also records the opinion that it is Semitic in origin.Google Scholar

⁶² Both conventions are used in the Pastoral Epistles, but polemically rather than positively. See Malherbe, , ‘“In Season and Out of Season”’;idem, ‘Medical Imagery in the Pastoral Epistles’, Texts and Testaments (ed. March, W. E.: San Antonio: Trinity Univ., 1980) 19–35 (= Paul and the Popular Philosophers, 121–36).Google Scholar

⁶³ ‘Les Thessaloniciens “inquiets” étaient-ils des paresseux?’ StTh 10 (1956) 1–13; idem. Notes de lexicographie néotestamentaire (2 vols.; Göttingen: Vandenhoeck & Ruprecht, 1978) 1.157–59.Google Scholar

⁶⁴ See Malherbe, , Paul and the Thessalonians, 92, 95–107.Google Scholar

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⁶⁶ This rare word occurs only here in the NT, and its basic meaning, that of religious despondency, was probably informed by the LXX (see Bertram, G., ‘òλιγóΨυχος’, TDNT 9 [1974] 666).Google ScholarNevertheless, Bruce's, F. F. comparison (1 & 2 Thessalonians [WBC 45; Waco: Word, 1982] 123) with Aristotle's μικρóΨυχος(.Eth Nic 4.3.3, 7) has real merit. While for Aristotle, the mean-souled individual is one who does not insist on what is due him, among the later moralists he is avaricious (Philo, De virt 92) or allows himself to be angered (Musonius Rufus, Fr. 10 [78,9–10 Lutz]). For the association with weakness, see also Plutarch, De cohibenda ira 456E-457A; De tranq animi 468D. See esp. 1 Clem 59. 4, in a prayer, έξανάστνσον τοùς άσθενοûντας παρακκάλεσον όλιγοΨυχοûντας (cf. Isa 57. 15, όλιγοΨùχοις διδοùς μακροθυμíαν).Google Scholar

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⁶⁸ See also είρννεύετε έν έαυτοîς in 5. 13, addressed to the entire community after specific advice to those who receive instruction.Google Scholar