Exegetical and Hermeneutical Commentary of 1 Thessalonians 5:26
Greet all the brethren with a holy kiss.
26. Greet all the brethren with a holy kiss ] Better, Salute (R. V.). The kiss, as the common sign of affection amongst kindred and near friends in meeting or parting, was universal in the primitive Christian assemblies, and is still a usage of the Greek and Oriental Churches, especially at Holy Communion. In the West the ceremony gradually died out during the Middle Ages. It was unsuitable to the reserved manners of the Germanic races. The custom was naturally liable to abuse and suspicion, when the simplicity of primitive Christian feeling declined; and it became the subject of numerous regulations in early Councils. The Apostle desires “a holy kiss” to be exchanged by those who heard the Epistle read, as an expression through the Church of his love to each of its members. So in Rom 16:16, after bidding the Church “salute” by name a number of his personal acquaintances, he includes all present at the reading of the letter by saying, “Salute one another with a holy kiss.” The same thing is said in 1Co 16:20, followed by the words, “My love be with you all in Christ Jesus;” also in 2Co 13:12. In 1Pe 5:14 the salutation is called “a kiss of love.”
Fuente: The Cambridge Bible for Schools and Colleges
Greet all the brethren with an holy kiss – see the notes on Rom 16:16.
Fuente: Albert Barnes’ Notes on the Bible
1Th 5:26
Greet all the brethren with an holy kiss
The holy kiss
This exhortation in various forms is frequent (Rom 16:16; 1Co 16:20; 2Co 13:12; 1Pe 5:14); and it must be borne in mind was addressed to men with respect to men, and to women with respect to women only.
At this time worship would be conducted in accordance with the strict customs of the East, the men being separated from the women. It is still altogether contrary to chastity or good fame for a man and woman to greet one another in public, even though members of the same family. Hence the embarrassment of the disciples (Joh 4:27). Had anything been intended so monstrous to the notions of the Greeks as the fact of all men indiscriminately kissing all women it must have been distinctly stated, and that with restrictions to guard against its abuse. Moreover, had such indiscriminate salutation been allowed it would have formed a damaging charge, sure to have been brought by Pagan and Jewish objectors; but no such charge is discovered in the writings of the early centuries. The custom was practised for a long time. It was called the kiss of greeting, the kiss of peace, sometimes only the peace. One special time when it was employed was during Divine service just before Communion. In the Apostolic Constitutions, a work of the third century, the author says, On the other side let the men sit with all silence and good order; and the women, let them also sit separately, keeping silence Then let the men salute one another, and the women one another with the kiss in the Lord. There are two distinct kinds of kissing–one is that of dependants or suppliants kissing a supreme hand, feet, hem of garment, or dust on which he has trodden. The other is that which takes place between equals. When these are relatives or dear friends each in turn places his head face downwards upon the others left shoulder, and afterwards salutes the right cheek, and then reverses the action (Gen 33:4; Gen 45:14-15! Act 20:37). Between the first and last mentions of this custom stretches a period of more than eighteen hundred years! What wonder, then, that after the lapse of another eighteen hundred years, we find it still the same in the changeless life of Bible Lands! When a kindly, but somewhat more formal and respectful, salutation passes between those of the same rank, they will take hold of each others beards and kiss them, and it is a great insult to take hold of a mans beard for any other purpose (2Sa 20:9-10). There is, however, another common occasion of kissing, viz., between a host and his guests, when one places the right hand upon the others left shoulder and kisses the right cheek, and then the left hand on the right shoulder, kissing the left cheek (2Sa 15:5). For the neglect of this Simon the Pharisee was rebuked (Luk 7:45), by our Lord, committing, as he did, a gross breach of the laws of hospitality. Another formal mode of salutation between equals is to join the right hands; then each kisses his own hand and puts it to his lips and forehead or over his heart. Most probably it was by laying the hand on the shoulder and kissing the cheek that the early Christians saluted one another. It was intended to teach believers of their common brotherhood in Christ, without distinction of caste or rank. It answers exactly to our hearty shaking of the hands. (J. Neil, M. A.)
Fraternal salutation
I. The practice itself. It was an ordinary mode of salutation, and had been practised at all times in eastern countries, sometimes even by men, and that, too, for opposite purposes. Hence Judas, when he wished to betray his Master, he did so with a kiss, testifying his apparent friendship on the one hand, and his abominable treachery on the other. A kiss was the sign of affection; and so by that slight artifice Judas thought to conceal his base purpose. Jesus, with severity, reproached him justly for it: Betrayest thou, He said, the Son of Man with a kiss? As if He had said, Dost thou violate all thy obligations of fidelity to thy Master, and thus deliver Him up to death? The kiss is the outward token of inward affection, but thou dost employ it basely and wickedly, intending to add deceit, disguise, and the prostitution of a mark of esteem to the crime of treason. Every word of Christs reproach must surely have gone to the heart of Judas. The same artifice, however, was frequently resorted to for a like purpose. Take, as proof, that between Joab and Abner (2Sa 3:27).
II. The sanctity of this practice. St. Paul speaks of a holy kiss, to denote that he intended it to be an expression of Christian affection, and so to guard it against all improper familiarity and scandal. Thus he sends a friendly salutation from himself, and Silvanus, and Timotheus; and he would have them signify their mutual love and affection to one another by the kiss of charity. So far this was well; but there are other ways of showing attachment to Christian brethren of a less suspicious and more certain character, such as rejoicing with them when they rejoice, and weeping with them when they weep, bearing their burdens and relieving their wants. This is indeed good and acceptable in the sight of God. (A. Barnes, D. D.)
Christian greeting
Shake hands with somebody as you go out of church. The more of it the better, if it is expressive of real interest and feeling. There may be a great deal of the spirit of the gospel put into a hearty shake of the hand. Think of St. Pauls four times repeated request, Greet one another, after the custom then in common use, and one which is expressive of even warmer feeling than our common one of hand shaking. Why not give your neighbours the benefit of the warm Christian feeling that fills you to your finger tips, and receive the like from them in return? You will both be benefited by it; and the stranger will go away feeling that the church is not, after all, so cold as he had thought it to be.
A smiling greeting
A lady of position and property, anxious about her neighbours, provided religious services for them. She was very deaf–could scarcely hear at all. On one occasion, one of her preachers managed to make her understand him, and at the close of their conversation asked: But what part do you take in the work? Oh, she replied, I smile them in and I smile them out! Very soon the preacher saw the result of her generous, loving sympathy in a multitude of broad-shouldered, hard-fisted men, who entered the place of worship, delighted to get a smile from her as she used to stand in the doorway to receive them. Why do not the working classes attend the house of God? They would, in greater numbers, if self-denying, Christ-loving Christians would smile them in and smile them out. (The Christian.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 26. Greet all the brethren] See Clarke on Ro 16:16. Instead of all the brethren, the Coptic has, greet one another; a reading not noticed by either Griesbach or Wetstein.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle concludes several of his Epistles with greeting, or salutations, as men usually do at this day; sometimes with salutations from himself alone, sometimes from others, either particular persons, or churches which he sometimes names, as Rom 16:6, &c.; 1Co 16:19; and sometimes commends to the saints their saluting one another, as Rom 16:16; 1Co 16:20; so here in the text. The persons to be saluted are
all the brethren, that is, all believers incorporated into the gospel church, under one common Head and common Father; more particularly, those of this particular church. We call men brethren, sometimes upon a natural, sometimes a civil account; and why not much more upon a spiritual account? And as their love should reach to the brotherhood, 1Pe 2:17, so their salutation should reach all the brethren, poor and rich, high and low, bond and free.
With an holy kiss; . The rite or ceremony of men kissing each other was much used among the Jews, and in the Eastern countries, in their salutations, Gen 27:26; Pro 24:26; Luk 7:45; and thence it came to be practised in the churches of Christ as an outward symbol and token of love and friendship; which is not now practised with us amongst men, but is of the same signification with joining of hands; the uniting of lips or hands together denoting the inward conjunction of the heart. The word in the Greek signifies love or friendship, and is called a kiss of charity, 1Pe 5:14. And though the ceremony is ceased, yet that which it signified is to be preserved in all churches, places, and ages. It was practised in the time of Justin Martyr, Just. Mar. Apolog. 2., and Tertullian, Tertul. de Oratione; and called oscutum pacis, a kiss of peace; and used especially at their meeting together at the Lords supper, their love feasts, and other solemn assemblies. It is called a holy kiss, to distinguish it from the treacherous kiss of Judas, or the lustful kiss of the harlot, Pro 7:13. And why it is not used among us now, we need say only, as concerning washing of feet also: We have no such custom, nor the churches of Christ; or, as the apostle speaks, Phi 4:8; Whatsoever things are lovely, and whatsoever things are of good report, & c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. Hence it appears thisEpistle was first handed to the elders, who communicated it to “thebrethren.”
holy kisspure andchaste. “A kiss of charity” (1Pe5:14). A token of Christian fellowship in those days (compareLuk 7:45; Act 20:37),as it is a common mode of salutation in many countries. The customhence arose in the early Church of passing the kiss through thecongregation at the holy communion [JUSTINMARTYR, Apology,1.65; Apostolic Constitutions, 2.57], the men kissing the men,and the women the women, in the Lord. So in the Syrian Church eachtakes his neighbor’s right hand and gives the salutation, “Peace.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Greet all the brethren with an holy kiss. In opposition, to an unchaste and hypocritical one. His meaning is, that they would salute the members of the church in his name, and give his Christian love and affections to them. And his view is to recommend to them brotherly love to each other, and to stir them up to the mutual exercise of it more and more.
Fuente: John Gill’s Exposition of the Entire Bible
With a holy kiss ( ). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Cor 16:20; 2Cor 13:12; Rom 16:16). In 1Pe 5:14 it is “with a kiss of love.” This was the customary salutation for rabbis.
Fuente: Robertson’s Word Pictures in the New Testament
Kiss. See on 2Co 13:12. Comp. Rom 16:16; 1Co 16:20; 1Pe 5:14.
Fuente: Vincent’s Word Studies in the New Testament
1) “Greet all the brethren” (aspasasthe tous adelphous pantas) “you all greet all our brethren” or extend our greetings to them, not only in the local congregation but also throughout Macedonia, 1Co 16:20; 1Pe 5:14.
2) “With an holy kiss” (en philemati hagio) “with a friendly, holy-purpose, kiss”; as the handshake and hanging up of hats and coats is a common greeting courtesy today, so was the kiss in the Middle East. Christians were charged to use this custom in an holy–not lustful manner of greeting one another, 2Co 13:12.
Fuente: Garner-Howes Baptist Commentary
26 Salute all the brethren with an holy kiss. As to the kiss, it was a customary token of salutation, as has been stated elsewhere. (623) In these words, however, he declares his affection towards all the saints.
(623) See Calvin on the Corinthians, vol. 2, p. 78.
Fuente: Calvin’s Complete Commentary
(26) Greet all the brethren.It is concluded from the manner in which some are told to greet all, instead of all being told to greet one another (as in the parallel passages), that the brethren to whom the letter was sent specially were the priesthood of Thessalonica (comp. the next verse). If so, the holy kiss had hardly become the fixed Church ceremony which it afterwards was, for the practice (according to the Apostolicqal Constitutions) was for the Church members to pass the kiss from one to another, men kissing men, and women kissing women, not for all the people to be kissed in turn by the priest. This kiss, however, is no doubt intended by St. Paul to be given at a solemn assembly of the Church, i.e., at the Holy Communion, which was the only fixed meeting of the Primitive Church. In the time of St. Cyril of Jerusalem, the kiss was given just before the Sursum Corda. It was not till the thirteenth century that the kissing of the Pax was substituted in the Western Church for the kissing of the brethren. This kiss was to differ from the ordinary Greek salutation, by being distinctly a holy kiss, i.e., a ceremonial, religious kiss.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Greet This and the following verse, it is conjectured, are addressed to the Church officers.
Holy kiss See note on Rom 16:16.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Salute all the brothers with a holy kiss.’
There is no certain instance in the Bible of a kiss being used in salutation except between family members. It was used between close family members and in order to demonstrate affection, as well as as a sign of submission to a superior. In Palestine kissing did not normally take place on the lips (but see Pro 24:26, which was however figurative and had in mind the kiss between lovers – Son 1:2 compare Pro 7:13) and it was used usually between members of the same sex, although Jacob greeted his cousin Rachel with a kiss of greeting on their first meeting (Gen 29:11). It would usually be on the cheek, the forehead or the beard, although for submission might be on hand or foot. Thus the idea of the kiss here is because he looked on ‘all the brothers’ as brothers, members of his family the church. It was probably passed on by word of mouth rather than actually.
Fuente: Commentary Series on the Bible by Peter Pett
1Th 5:26 . ] That here individuals [68] are exhorted to salute the other members of the church, whilst in the parallel passages, Rom 16:16 , 1Co 16:20 , 2Co 13:12 , it is , is a proof that this Epistle was to be received by the rulers of the church. (So also Phi 4:21 .) By them it was to be read to the assembled church (1Th 5:27 ). Erroneously, because in contradiction with the entire character of the Epistle, Schrader infers from that “the writer of the Epistle wished to impart to it a general destination.”
] with a holy kiss . Comp. 1Co 16:20 ; 2Co 13:12 ; Rom 16:16 ; also 1Pe 5:14 ( ); Constit. ap. ii. 57 ( ); Tertullian, de orat. 14 (osculum pacis). The brotherly kiss, the usual salutation of Christians, proceeded from the custom of antiquity, particularly in the East, to unite a salutation with a kiss. But Paul calls it , as a symbol of the holy Christian fellowship. In the Greek church it is still used at Easter.
[68] Contrary to the sense, Hofmann, whom Riggenbach follows, makes the whole church, the , be addressed in ; thus the church is to salute itself.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 Greet all the brethren with an holy kiss.
Ver. 26. With an holy kiss ] Our very civilities should savour of sanctity, and our common conversation relish of religion,Zec 14:20-21Zec 14:20-21 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
26 .] From this verse and the following, it would appear that this letter was given into the hands of the elders .
, simply ‘ in ,’ the kiss being the vehicle of the salutation: in our idiom, ‘ with .’
Fuente: Henry Alford’s Greek Testament
1Th 5:26 . Neither here, nor above at 1Th 5:14 , is there any reason to suppose that Paul turns to address the leaders of the local church (so e.g. , Bornemann, Ellicott, Alford, Askwith, Zimmer, Lightfoot, Weiss, Findlay) as though they were, in the name of the apostle(s), to convey the holy ( i.e. not of convention or human passion) kiss, which betokened mutual affection ( cf. Renan’s S. Paul , 262, DC [34] . i. 935, and E. Bi [35] , 4254) in the early Christian worship. This greeting by proxy is not so natural as the ordinary sense of the words; the substitution of . . . for the more common is intelligible in the light, e.g., cf. Phi 4:21 ; and it would be harsh to postulate so sharp a transition from the general reference of 1Th 5:25 and 1Th 5:28 . Even in 1Th 5:27 it is not necessary to think of the local leaders. While the epistle would naturally be handed to some of them in the first instance, it was addressed to the church; the church owned it and was held responsible for its public reading at the weekly worship. , like the of 1Th 5:26 , simply shows Paul’s desire to prevent the church from becoming, on any pretext, a clique or coterie. But the remarkable emphasis of the injunction points to a period when such public reading of an apostolic epistle was not yet a recognised feature in the worship of the churches. Paul lays stress upon the proper use of his epistle, as being meant not for a special set, but for the entire brotherhood ( i.e. , at Thessalonica, not, as Flatt thinks, in Macedonia). See that every member gets a hearing of it at some meeting or other ( ., timeless aor.), and thus knows exactly what has been said. So Apoc. Bar . lxxxvi.: “when therefore ye receive this my epistle, read it in your congregations with care. And meditate thereon, above all on the days of your fasts.”
[34] CG Hastings’ Dictionary of Christ and the Gospels (1907 1908)
[35] Encyclopdia Biblica
NASB (UPDATED) TEXT: 1Th 5:26-27
26Greet all the brethren with a holy kiss. 27I adjure you by the Lord to have this letter read to all the brethren.
1Th 5:26 “holy kiss” The “who,” “where,” and “how” of the early church’s use of this type greeting is uncertain. Later, men kissed men and women kissed women on the cheek (cf. Rom 16:16; 1Co 16:20; 2 Cor. 13:23; 1Pe 5:14). The holy kiss was discontinued because of cultural misunderstanding by the pagans.
This was their cultural sign of love, support, and community. In our day in American culture, a hug or a warm handshake functions in the same way. It is a symbol to acknowledge our oneness!
1Th 5:27 This verse is addressed to the leaders. Paul’s letters were for public reading (cf. Col 4:16) and later to be passed around to other churches. Paul understood that his writings had meaning beyond their original setting and time.
with. Greek. en. App-104.
holy kiss. See Rom 16:16.
26.] From this verse and the following, it would appear that this letter was given into the hands of the elders.
, simply in,-the kiss being the vehicle of the salutation: in our idiom, with.
1Th 5:26
Salute all the brethren with a holy kiss.-The kiss was the common salutation in the East. The kiss was not ordained by God as a method of salutation. It was found and regulated. The direction was when you greet one another with a kiss, let it be holy, not a lascivious or lust-exciting kiss.
Rom 16:16, 1Co 16:20
Reciprocal: 1Sa 10:1 – kissed him 2Sa 19:39 – kissed Barzillai Mat 26:49 – kissed him Luk 7:45 – gavest Act 20:1 – embraced Act 20:37 – kissed 2Co 13:12 – General 1Pe 5:14 – with a
1Th 5:26. Paul was not starting any custom by this command. The salutation of a kiss was a common one in that age, and still is in some countries. The emphasis should be placed on the word holy, and the thought is for the brethren to be sincere when they greet each other.
1Th 5:26. Salute all the brethren. To whom was this addressed? Probably to the office-bearers of the church, to whom the letter would be delivered; although in the parallel passages (see references) the members were to salute one another. But in this case Paul sends his own salutation, which it would be sufficient to read without actually delivering.
An holy kiss. The oriental custom of kissing in their greetings is here enhanced with Christian characteristics; it is to be an holy kiss. . . no idle, meaningless, and merely pagan custom of salutation (Ellicott).
Our apostle concludes his epistle with salutations to all the brethren and members of the church, without exception, poor and rich, advising them to manifest and testify their affection one to another, by a kiss given to each other, a ceremony of civility much in use in those eastern countries; yet requires, that it should not be a wanton, but a holy kiss: intimating to us, that our civil actions should have a relish and savour of holiness.
Hence it is, that St. Paul is so careful to give particular directions for the right ordering of our speech and discourse in common conversation, that it be grave and savoury, Col 4:6 : of our apparel, that it be such as becomes those that profess the gospel; and here, that our courteous salutations of each other should be chaste and holy, Greet one another with a holy kiss: their kiss of love and peace, must truly signify, what it makes shew of, that neither treachery, nor cruelty, nor hypocrisy, nor lust, may insinuate itself into such a symbol of holy love.
Concluding Remarks
Paul obviously saw the reading of this letter to all Christians as imperative. As Kelcy says, the word “charge,” or adjure as in some translations, “means ‘to cause to swear by.’ Paul is in substance saying that he is putting the Thessalonian brethren under oath.” He wanted all to receive the comforts and instructions contained in this letter. We should always stress the importance of access to the Bible. No one man, or group of men, should be allowed to make the scriptures their private domain to the exclusion of others.
Paul’s final prayer for them was that God’s favor would be upon them.
Salute all the brethren with a holy kiss. [In the East, a kiss was and still is a common salutation among kindred and near friends. Paul did not, by this command, create a church ordinance or ceremony; nor did he even create a new custom. He merely injected a spiritual virtue into an old-established, time-honored custom. This custom never prevailed among the nations of the West, and we feel that we obey Paul when we shake hands with holiness; i. e., with cordial sincerity and honest good-will. The Bible was not written as a work on etiquette, nor was it intended in this case that the Syrian and Grecian custom should become universal.]
The holy kiss of brotherly affection and unity in Christ was and is a customary greeting in many parts of the world. In North American culture an embrace or handshake often communicates the same sentiments.
Fuente: The Expositors Greek Testament by Robertson
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)