1Th_5:26.
Ἀσπάσασθε
τοὺς
ἀδελφοὺς
πάντας
] 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
ἀσπάσασθε
ἀλλήλους
, is a proof that this Epistle was to be received by the rulers of the church. (So also Php_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
τοὺς
ἀδελφοὺς
πάντας
that “the writer of the Epistle wished to impart to it a general destination.”
ἐν
φιλήματι
ἁγίῳ
] with a holy kiss. Comp. 1Co_16:20; 2Co_13:12; Rom_16:16; also 1Pe_5:14 (
φίλημα
ἀγάπης
); Constit. ap. ii. 57 (
τὸ
ἐν
κυρίῳ
φίλημα
); 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
ἅγιον
, 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
ἀδελφοὶ
πάντες
, be addressed in
ἀσπάσασθε
; thus the church is to salute itself.