1 Thesaloniciens 5:26

Greet all the brethren with an holy kiss

The holy kiss

This exhortation in various forms is frequent (Romains 16:16; 1Co 16:20; 2 Corinthiens 13:12; 1 Pierre 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 (Jean 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 suppliant’s 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 other’s left shoulder, and afterwards salutes the right cheek, and then reverses the action (Genèse 33:4; Genèse 45:14! Actes 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 other’s beards and kiss them, and it is a great insult to take hold of a man’s beard for any other purpose (2 Samuel 20:9). There is, however, another common occasion of kissing, viz., between a host and his guests, when one places the right hand upon the other’s left shoulder and kisses the right cheek, and then the left hand on the right shoulder, kissing the left cheek (2 Samuel 15:5). For the neglect of this Simon the Pharisee was rebuked (Luc 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 Christ’s 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 (2 Samuel 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. Paul’s 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.)