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Commentary on 1 Thessalonians 5 verses 23–28
23 ¶ And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.
24 Faithful is he that calleth you, who also will do it.
25 Brethren, pray for us.
26 Greet all the brethren with an holy kiss.
27 I charge you by the Lord that this epistle be read unto all the holy brethren.
28 The grace of our Lord Jesus Christ be with you. Amen.
In these words, which conclude this epistle, observe,
I. Paul's prayer for them, Th1 5:23. He had told them, in the beginning of this epistle, that he always made mention of them in his prayers; and, now that he is writing to them, he lifts up his heart to God in prayer for them. Take notice, 1. To whom the apostle prays, namely, The very God of peace. He is the God of grace, and the God of peace and love. He is the author of peace and lover of concord; and by their peaceableness and unity, from God as the author, those things would best be obtained which he prays for. 2. The things he prays for on behalf of the Thessalonians are their sanctification, that God would sanctify them wholly; and their preservation, that they might be preserved blameless. He prays that they may be wholly sanctified, that the whole man may be sanctified, and then that the whole man, spirit, soul, and body, may be preserved: or, he prays that they may be wholly sanctified, that is, more perfectly, for the best are sanctified but in part while in this world; and therefore we should pray for and press towards complete sanctification. Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless, free from sin and impurity, till at length we are presented faultless before the throne of his glory with exceeding joy.
II. His comfortable assurance that God would hear his prayer: Faithful is he who calleth you, who will also do it, Th1 5:24. The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us.
III. His request of their prayers: Brethren, pray for us, Th1 5:25. We should pray for one another; and brethren should thus express brotherly love. This great apostle did not think it beneath him to call the Thessalonians brethren, nor to request their prayers. Ministers stand in need of their people's prayers; and the more people pray for their ministers the more good ministers may have from God, and the more benefit people may receive by their ministry.
IV. His salutation: Greet all the brethren with a holy kiss, Th1 5:26. Thus the apostle sends a friendly salutation from himself, and Silvanus, and Timotheus, and would have them salute each other in their names; and thus he would have them signify their mutual love and affection to one another by the kiss of charity (Pe1 5:14), which is here called a holy kiss, to intimate how cautious they should be of all impurity in the use of this ceremony, then commonly practised; as it should not be a treacherous kiss like that of Judas, so not a lascivious kiss like that of the harlot, Pro 7:13.
V. His solemn charge for the reading of this epistle, Th1 5:27. This is not only an exhortation, but an adjuration by the Lord. And this epistle was to be read to all the holy brethren. It is not only allowed to the common people to read the scriptures, and what none should prohibit, but it is their indispensable duty, and what they should be persuaded to do. In order to this, these holy oracles should not be kept concealed in an unknown tongue, but translated into the vulgar languages, that all men, being concerned to know the scriptures, may be able to read them, and be acquainted with them. The public reading of the law was one part of the worship of the sabbath among the Jews in their synagogues, and the scriptures should be read in the public assemblies of Christians also.
VI. The apostolical benediction that is usual in other epistles: The grace of our Lord Jesus Christ be with you. Amen, Th1 5:28. We need no more to make us happy than to know that grace which our Lord Jesus Christ has manifested, be interested in that grace which he has purchased, and partake of that grace which dwells in him as the head of the church. This is an ever-flowing and overflowing fountain of grace to supply all our wants.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–28. Public domain.
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TertullianAD 220
On Prayer
But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss? " Whom does peace impede when rendering service to his Lord? What kind of sacrifice is that from which men depart without peace? Whatever our prayer be, it will not be better than the observance of the precept by which we are bidden to conceal our fasts; for now, by abstinence from the kiss, we are known to be fasting.
John ChrysostomAD 407
Homily on 1 Thessalonians 11
"Salute all the brethren with a holy kiss."
Oh! what fervor! Oh! what mad passion is here! Because being absent he could not greet them with the kiss, he greets them through others, as when we say, Kiss him for me. So also do ye yourselves retain the fire of love. For it does not admit of distances, but even through long intervening ways it extends itself, and is everywhere present.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
The Apostle Paul's concise command in 1 Thessalonians 5:26 instructs believers to "Greet all the brethren with an holy kiss," serving as a concluding practical exhortation that underscores the profound importance of Christian fellowship, unity, and pure affection within the early church community. This directive, while culturally specific to its time, encapsulates timeless principles of brotherly love, mutual respect, and the sanctified nature of relationships among those who share faith in Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 1 Thessalonians 5:26 is Imperative Mood, as Paul issues a direct command ("Greet"). This highlights the authoritative nature of his instruction and the expectation for immediate obedience from the Thessalonian believers. Furthermore, Symbolism is central to the verse. The "holy kiss" is not merely a physical act but a potent symbol of Christian unity, brotherly love, and the purity of fellowship. It outwardly manifests an inward spiritual reality, representing the deep, sanctified bond shared by those in Christ. The adjective "holy" functions as a Modifier, transforming the common noun "kiss" into a distinctively Christian practice, emphasizing its consecrated nature and distinguishing it from secular greetings.
THEOLOGICAL AND THEMATIC CONNECTIONS
The command to "greet all the brethren with an holy kiss" transcends a mere social custom, serving as a profound theological statement about the nature of the Christian community. It underscores the reality that believers are not merely individuals who share a common belief, but members of a new spiritual family, united by their shared faith in Christ and indwelt by the Holy Spirit. This greeting, therefore, is an outward expression of an inward spiritual reality: the koinonia (fellowship) that binds believers together in purity and love. It reflects the call to a sanctified life that extends to all relational interactions within the church, emphasizing that even the most basic forms of human connection are to be consecrated to God and reflect His character. It is a tangible demonstration of the new humanity forged in Christ, where distinctions are transcended by the unifying power of divine love.
REFLECTION AND APPLICATION
While the literal practice of a "holy kiss" may not be culturally appropriate or customary in all contemporary societies, the enduring principle embedded in 1 Thessalonians 5:26 remains profoundly relevant for believers today. The verse calls us to cultivate and express genuine, pure, and inclusive affection for one another within the body of Christ. This means actively seeking to acknowledge, affirm, and welcome every member of our spiritual family, ensuring that no one feels overlooked, isolated, or unloved. In modern contexts, this might manifest as a warm, sincere handshake, a genuine hug, a welcoming smile, a thoughtful word of encouragement, or any culturally appropriate gesture that conveys Christian love, unity, and acceptance. The spirit of this command encourages us to be intentional in building strong, loving, and holy relationships, reflecting the very love of God to each other and, by extension, to a watching world that desperately needs to see authentic community. It challenges us to move beyond superficial interactions to foster deep, Christ-centered bonds that honor God and strengthen the church.
Questions for Reflection
FAQ
Is the "holy kiss" a literal command for all Christians today?
Answer: While 1 Thessalonians 5:26 and similar verses in other epistles (Romans 16:16, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Peter 5:14) describe a literal practice in the early church, the emphasis is on the underlying principles of pure, sincere, and inclusive Christian fellowship. The "holy kiss" was a culturally specific expression of these principles. For Christians today, the command's essence is to express genuine, sanctified love and unity through culturally appropriate means. In cultures where a literal kiss between non-familial members might be misunderstood or cause discomfort, other gestures like a warm handshake, a hug, or a welcoming smile can fulfill the spirit of the command, ensuring that the love and purity of Christ are communicated effectively and without offense. The key is the "holy" nature of the greeting and the "all" inclusiveness, not necessarily the specific physical act itself.
CHRIST-CENTERED FULFILLMENT
The command to "greet all the brethren with an holy kiss" finds its ultimate fulfillment and deepest meaning in Christ, who is the very source and embodiment of our unity, holiness, and love. It is through Christ that we are made "brethren" in the first place, adopted into God's family (Ephesians 1:5). Our ability to extend a "holy kiss"—or any pure expression of love—stems from the holiness imputed to us by Christ's sacrifice (Hebrews 10:10) and the sanctifying work of the Holy Spirit, whom Christ sent (John 14:26). The unity that this greeting symbolizes points directly to Christ's prayer for His followers to be one, just as He and the Father are one (John 17:20-23). Furthermore, the "love" (agape) that undergirds this holy greeting is a direct reflection of Christ's sacrificial love for us, which serves as the new commandment for His disciples (John 13:34-35). Thus, the "holy kiss" is not merely a social custom, but a Christ-empowered and Christ-reflecting act, testifying to the new life and new community established by His atoning work and ongoing presence.