Salute all the brethren with a holy kiss.
ασπασασθε τους αδελφους παντας εν φιληματι αγιω
7 Church Fathers comment on this verse
Oh, what warmth! Oh, what thoughts! Since he was absent and could not himself greet them with a kiss, he greets them through others. We do the same when we say, "Kiss him for me." So also preserve within yourselves the fire of love. Distance is no obstacle to it. Rather, love fills the space that separates and is present everywhere.
Since he was absent and could not greet them with the kiss of his own lips, he wishes to greet them through others. So we also say, "Kiss such a one for me." But since there is also an evil kiss, like the kiss of Judas, he says, "with a holy kiss."
"Greet all the brethren with a holy kiss." Among Christians, kissing signified their equality with one another.
Among Eastern peoples, only equals kissed one another on the mouth, while elders extended their hand to be kissed by inferiors.
According to the testimony of the Apostolic Constitutions (2:57), kissing took place among men with men, and among women with women.
The addition of the words "with a holy kiss" (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12), and "with a kiss of love" (1 Pet 5:14), showed the purity and sincerity of the motives for such a kiss.
The earliest writers, Justin (Apology 2), Tertullian (De orat. 14), and Origen on this passage, speak of this kiss as customary among Christians.
In later times this custom little by little, and as if of itself, fell out of use.
The kiss used by Orthodox Christians in church and outside church on the days of holy Pascha, and by clergy during the celebration of the Liturgy, is regarded as a remnant of this ancient custom.
In conclusion, the Apostle asks for prayers for himself, greets all the brethren with a holy kiss, adjures them to read his epistle before all, and sends to all the grace of Jesus Christ (1 Thess 5:25-28).
In conclusion the Apostle asks them to pray for him and his fellow workers, and asks that they convey their greeting to all Christians through a holy kiss.
"He was compelled to ask prayers not only by humility, and not only by a desire to teach others a humble way of thinking about themselves through his humility, but especially by awareness of the power of common prayer.
"Such is the spirit of life in Christ Jesus: each person separately recognizes himself as nothing. If he has anything, it is only by communion with the whole body of the Church, whose head is Christ.
"Therefore the Apostle often asked for this prayer (Rom 15:30; Col 4:3), and all Christians always pray for one another.
"Though each knows that the heavenly Father is his Father, his tongue cannot say, 'My Father,' but always cries out according to the commandment, 'Our Father.'
"Mutual prayer is the fruit of brotherly love. It constitutes the soul of Christian communities and of the whole Church, both earthly and heavenly."
Concerning the kiss, Saint John Chrysostom exclaims: "Oh, what warmth of love! Since, being absent, he could not greet them himself with a kiss, he greets them through others.
"Preserve in yourselves the fire of love. Distance is no obstacle to it. Rather, love fills with itself all the space that separates it from the beloved object, and is present everywhere."
"Embraces and kisses were the outward expression of the inward union of souls. Moreover, the Apostle wished to embrace and kiss the Thessalonians as children begotten by his preaching of the Gospel (1 Cor 4:15).
"Since he could not do this personally, he entrusts it to his successors, the pastors.
"In other epistles the Apostle asks them to kiss one another (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12).
"This is as happens among us on the radiant Resurrection of Christ, as a testimony to the joy common to all in Christ's resurrection."
In conclusion, the Apostle asks that prayer be made for himself. He commands the presiders of the Church, into whose hands the epistle had surely been delivered, to greet the brethren with the kiss of love. By this they were to confirm the communion of love about which the Apostle had written above. At the same time, he adjures these same presiders to read the epistle before all the brethren. They might have failed to do this, fearing to offend some by the rebukes contained in it.
"Oh, what warmth of love! Since, being absent, he could not greet them himself with a kiss, he greets them through others. So we also do when we say, 'Kiss such a person for me'" (Chrysostom).
Love draws people toward mutual embraces and kisses. The grace of God, poured into the hearts of believers, poured love into them (Rom 5:5).
They loved one another not only by intention and desire, but bore within themselves the very power of love, living and active, which drew them to one another.
The embrace and the kiss were the outward expression of the inward union of souls. Moreover, the Apostle wished to embrace and kiss the Thessalonians as children begotten by his preaching of the Gospel (1 Cor 4:15).
Since he could not do this personally, he entrusted it to his successors, the pastors, just as he entrusted to them the reading of this epistle before all.
We may imagine this moving scene. The pastors of the Thessalonian Church gathered all the Christians together, read the epistle before them, and began to embrace and kiss all of them on behalf of the Apostle.
In other epistles the Apostle asks all to kiss one another (Rom 16:16; 1 Cor 16:20; 2 Cor 13:12; 1 Pet 5:14).
Perhaps this mutual kiss of all took place here also, from joy that the Apostle was alive, remembered them, loved them, and continued to confirm them in communion with the Lord.
So it is on the radiant Resurrection of Christ, as a testimony to the one joy common to all in the resurrection of Christ the Lord.
The Apostle commands them to kiss with a holy kiss. It is such a kiss as saints may give to saints, and as it is fitting for saints to receive from saints.
It is given in purity of heart, with reverence toward one another as persons who bear God within themselves.
Or by "holy kiss" he means the kiss of love, as Saint Peter does (1 Pet 5:14), in contrast to the kiss of betrayal, such as that of Judas (Oecumenius).
Saint Chrysostom sees in this word of the Apostle an impulse for all of us to preserve mutual love. This love makes even those separated by distance inseparable.
"Preserve in yourselves the fire of love. Distance is no obstacle to it. Rather, love fills with itself all the space that separates it from the beloved object, and is present everywhere."
Passages read together with this verse.
Greek text, 7 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS