Exegetical and Hermeneutical Commentary of 1 Corinthians 16:20
All the brethren greet you. Greet ye one another with a holy kiss.
20. All the brethren ] i.e. “the whole Ephesian Church.” Alford.
with a holy kiss ] The word holy is added to guard against misconception in an impure age. The spirit in which it was to be given was that which was to regulate the intercourse of Timothy with the other sex. (1Ti 5:2.) The kiss of peace (see Rom 16:16; 2Co 13:12 ; 1Th 5:26; 1Pe 5:14) once formed a prominent part in the ritual of the Church. It is still retained in the East, where the men and women sit, and salute each other, apart. In the Roman ritual the pax, a small piece of metal or wood, which the priest kissed, and afterwards sent round for the congregation to kiss in turn, was substituted for it In our own Reformed Liturgy it has been abolished.
Fuente: The Cambridge Bible for Schools and Colleges
All the brethren … – All the Christians with whom Paul was connected in Ephesus. They felt a deep interest in the church at Corinth, and sent to them Christian salutations. With a holy kiss; see the note on Rom 16:16.
Fuente: Albert Barnes’ Notes on the Bible
Verse 20. With a holy kiss.] The ancient patriarchs, and the Jews in general, were accustomed to kiss each other whenever they met; and this was a token of friendship and peace with them, as shaking of hands is with us. The primitive Christians naturally followed this example of the Jews. See Clarke on Ro 16:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This proveth no more, than that as it is in use with us to salute one another with a kiss when we meet; so it was in use in those times and countries to do the like, in token of love and friendship. It is called the kiss of charity, 1Pe 5:14. The apostle requireth, that in these salutations they should have chaste and holy thoughts. This seemeth to be all meant by the
holy kiss, mentioned Rom 16:16; 2Co 13:12; 1Th 5:26, and here.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20. holy kissthe token of themutual love of Christians, especially at the Lord’s Supper (compareRom 16:16; 1Th 5:26),”in which all the dissensions of the Corinthians would beswallowed up” [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
All the brethren greet you,…. Either the brethren, the members of the church at Ephesus; or the apostle’s brethren in the ministry, that were along with him, as Sosthenes and others; or the brethren that were come to him from Corinth, namely Stephanas, Fortunatus, and Achaicus:
greet ye one another with an holy kiss; [See comments on Ro 16:16].
Fuente: John Gill’s Exposition of the Entire Bible
With a holy kiss ( ). In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See 1Thess 5:26; 2Cor 13:12; Rom 3:8; 1Pet 5:14. It seems never to have been promiscuous between the sexes.
Fuente: Robertson’s Word Pictures in the New Testament
1) “All the brethren greet you:” (aspazontai humas oi adelphoi pantes) “The brethren (at Ephesus) all greet you (at Corinth).” This phrase seems to affirm that all brothers in Christ both in Ephesus and from among the churches of Asia sent direct greetings to Corinth, their sister church, and brethren on the European continent.
2) “Greet ye one another with an holy kiss.” (aspasasthe allelous en philemati hagio) “Greet ye one another (of your own affections) with an holy kiss.” Upon receiving this letter, perhaps returned and delivered by the three brethren who had come to Paul from Corinth, the Corinth brethren were asked to express personal affection and approving joy to each other in response to their communication and fellowship with Paul and the Asian brethren and churches by means of the customary holy kiss.
Fuente: Garner-Howes Baptist Commentary
20. Salute one another with a holy kiss. The practice of kissing was very common among the Jews, as is manifest from the Scriptures. In Greece, though it was not so common and customary, it was by no means unknown; but the probability is, that Paul speaks here of a solemn kiss, with which they saluted each other in the sacred assembly. For I could easily believe, that from the times of the Apostles a kiss was used in connection with the administration of the Supper; (172) in place of which, among nations that were somewhat averse to the practice of kissing, there crept in the custom of kissing the patine. (173) However this may be, as it was a token of mutual love. I have no doubt, that Paul meant to exhort them to the cultivation of good-will among themselves — not merely in their minds (174) and in needful services, but also by that token, provided only it was holy, that is, neither unchaste nor deceitful, (175) — though, at the same time, holy may be taken to mean sacred.
(172) “That the Apostle,” says Dr. Brown in his Commentary on 1 Peter, “meant the members of the Churches, on receiving this Epistle, to salute one another is certain; that he meant, that at all their religious meetings they should do so, is not improbable. That he meant to make this an everlasting ordinance in all Christian Churches, though it has sometimes been asserted, has never been proved, and is by no means likely. That the practice prevailed extensively, perhaps universally, in the earlier ages, is established on satisfactory evidence. ‘After the prayers,’ says Justin Martyr, who lived in the earlier part of the second century, giving an account in his Apology of the religious customs of the Christians — ’after the prayers, we embrace each other with a kiss.’ Tertullian speaks of it as an ordinary part of the religious services of the Lord’s day; and in the Apostolical Constitutions, as they are termed, the manner in which it was performed is particularly described. ‘Then let the men apart, and the women apart, salute each other with a kiss in the Lord.’ Origen’s Note on Rom 16:16, is: ‘From this passage the custom was delivered to the Churches, that, after prayer, the brethren should salute one another with a kiss.’ This token of love was generally given at the Holy Supper. It was likely, from the prevalence of this custom, that the calumny of Christians indulging in licentiousness at their religious meetings originated; and it is not improbable that, in order to remove everything like an occasion to calumniators, the practice which, though in itself innocent, had become not for the use of edifying, was discontinued.” — Brown’s Expository Discourses on 1 Peter, volume in. pages 309, 310. “It is remarkable that, by the testimony of Suetonius, an edict was published by one of the Roman Emperors, for the abolition of this practice among his subjects, — perhaps in order to check abuses, for the prevention of which our Apostle enjoins that it shall be a holy salutation.” — Chalmers on the Romans, volume in. page 428. — Ed.
(173) By the patine or paten , is meant the plate or salver on which the wafer or bread was placed in the observance of the mass. The term is made use of by Dr. Stillingfleet in his “Preservative from Popery,” (title 7, chapter 5,) in speaking of the practice of the Church of Rome in the adoration of the host: “The priest in every mass, as soon as he has consecrated the bread and wine, with bended knees, he adores the sacrament; that which he has consecrated, that very thing which is before him, upon the patine , and in the chalice; and gives the same worship and subjection, both of body and mind, to it as he could to God or Christ himself.” In Young’s Lectures on Popery, (Loud. 1836,) page 140, the following account is given of the sacrifice of the mass: “Upon the altar is the chalice, or cup, which is to contain the wine, mixed with a little water; and covering the cup is the paten , or plate, intended to hold the cake or wafer. After an almost endless variety of movements, and forms, and prayers, and readings, the priest goes to the altar, and, taking the cup containing wine and water, with the wafer upon the cover, — these having been before consecrated and transubstantiated into the body and blood of Christ, — he raises his eyes and says, ‘Take, O Holy Trinity, this oblation, which I, unworthy sinner, offer in honor of thee, of the blessed Virgin Mary, and of all the saints, for the salvation of the living, and for the rest and quiet of all the faithful that are dead.’ Then, setting down the chalice, he says, ‘Let this sacrifice be acceptable to Almighty God.’” The name paten is preserved in the English Liturgy to this day. In the prayer of consecration, in the communion service — in connection with the words, “who, in the same night that he was betrayed, took bread,” it is said, “here the priest is to take the paten into his hands.” Calvin, when commenting upon Rom 16:16, after having stated that it was customary among the primitive Christians, before partaking of the Lord’s Supper, to kiss each other in token of sacred friendship, and afterwards to give alms, says, “ Hinc fluxit ritus ille, qui hodie est apud Papistas, osculandoe patents, et conferendse oblationis. Quorum alterum merae est superstitionis, sine ullo fructu: alterum non alto facit, nisi ad explendam sacerdotum avari-tiam, si tamen expleri posset; ” — “ From this has sprung that ceremony which is at this day among Papists, of kissing the patine, and making an offering. The former is mere superstition without any advantage: the latter serves no purpose, except to satisfy the greed of the priests, if satis fied it can be.” Poole, in his Annotations on Rom 16:16, says, “The primitive Christians did use it” (the holy kiss) “in their assemblies; so Tertullian testifieth, (Lib. Dec.,) and they did it especially in receiving the Eucharist. So Chrysostom witnesseth, (Hom. 77 in Joh 16:0,) ‘we do well,’ saith he, ‘to kiss in the mysteries, that we may become one.’ This custom for good reasons is laid down, and the Romanists in room of it, keep up a foolish and superstitious ceremony, which is to kiss the pax in the mass.” — Ed.
(174) “ Par affection interieure;” — “By inward affection.”
(175) “ Ou consistast en mine seulement;” — “Or consisted in mere appearance.”
Fuente: Calvin’s Complete Commentary
(20) An holy kiss.The kiss was the ordinary form of affectionate greeting in the East. The Church adopted it; and when thus interchanged between those whose bond of friendship was not earthly, but spiritual, it was designated the holy kiss. (See Rom. 16:16; 1Th. 5:26.) The practice was given up in the Latin Church in the thirteenth century, but is still used in the Greek Church on certain great occasions, such as Easter Day.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. All the brethren The body of the Ephesian Church sends, from Asia to Europe, to the body of the Corinthian Church, its fraternal Christian greet.
Holy kiss Rom 16:16. Justin Martyr says: “At the close of our prayers we salute each other with a kiss.” The “Apostolic Constitutions,” 2:57, says: “Then let the men salute each other, and the women salute each other, with the kiss in the Lord and after that let the deacon pray for the whole Church.” It was simply the adoption into the Christian ritual of an eastern and Old Testament custom. Stanley says: “On Good Friday it was omitted, in commemoration of the kiss of Judas. Down to the fifth century it was given after baptism, and was afterwards superseded by the (verbal) salutation, ‘Peace be with thee.’ It was technically called , ‘the peace.’” Grotius says, “He rightly enjoins the kiss of peace on those who were in danger of being rent to pieces by schisms.”
Fuente: Whedon’s Commentary on the Old and New Testaments
20 All the brethren greet you. Greet ye one another with an holy kiss.
Ver. 20. With a holy kiss ] Not hollow, as Joab and Judas; not carnal, as that harlot, Pro 7:13 . See Rom 16:16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
greet. Same as “salute”, 1Co 16:19
kiss. Greek. philema. See Rom 16:16; &c.
Fuente: Companion Bible Notes, Appendices and Graphics
1Co 16:20. , with a holy kiss) in which all dissensions might be swallowed up.
Fuente: Gnomon of the New Testament
1Co 16:20
1Co 16:20
All the brethren salute you.-All the Christians with whom Paul was connected in Ephesus. They felt deep interest in the Christians at Corinth, and sent to them Christian salutations.
Salute one another with a holy kiss.-Some regard this as ordaining a manner of salutation that was to be perpetual and universal among the disciples; but no ordinance of God was so treated. All the commands and ordinances were commanded by Jesus Christ, repeated by the apostles, and recorded in his life and teachings as part of his work; not left simply to the salutations and greetings at the close of the epistles to the churches. Take baptism: it was introduced by John, approved by Jesus during his personal ministry, commanded in the commission (Mat 28:19; Mar 16:16), and in the first sermon by the Holy Spirit on Pentecost, is constantly presented in Acts of Apostles, then through the epistles to the churches. Or, take the Lords Supper: it was solemnly instituted by Jesus, with the command to the disciples to do it in remembrance of him. Then the Holy Spirit presents it (Act 2:42); it is observed by the disciples, with apostolic approval (Act 20:7); then it was commanded, in the main body of the epistles, to be observed by the disciples. On the other hand, Jesus did not practice or command kissing, so far as recorded. We have no example of the apostles practicing it. It is mentioned only when the apostles were sending salutations to others, being thereby reminded of their method of salutation. If it was intended as an ordinance of God, I do not see why it was treated so differently from his other ordinances and commands.
Fuente: Old and New Testaments Restoration Commentary
the brethren: Rom 16:16, Rom 16:21, Rom 16:23, 2Co 13:13, Phi 4:22, Phm 1:23, Phm 1:24, Heb 13:24
Greet: 2Co 13:12, 1Th 5:26, 1Pe 5:14
Reciprocal: Luk 7:45 – gavest Act 20:1 – embraced Act 20:37 – kissed 2Ti 4:21 – and all
Fuente: The Treasury of Scripture Knowledge
1Co 16:20. All the brethren would necessarily mean those in contact with Paul as he was writing the epistle, especially those engaged in public work for the church. Holy kiss. I have examined a number of clic-
tionaries and histories, as well as four lexicons, and they all represent the kiss to have been a form of salute between persons of both sexes, the custom dating back to ancient times. The instruction of the apostle, then, was not to start any new form of salutation, for that of the kiss was in existence centuries before he was born. The point is in the word holy, and it means for the salutation to be sincere and not hypocritical as was that of Judas.
Fuente: Combined Bible Commentary
1Co 16:20. All the brethren salute you. Salute one another with a holy kiss. This custom, which prevailed among the Jews, came doubtless from the East, where it still prevails as the mode of friendly recognition. Its adoption into the churches, as a symbol of a higher fellowship, would, in these circumstances, be almost instinctive, spontaneous, and immediate. In the present case the apostle probably meant that, on the reading of his Letter aloud in the assemblies, with the greetings expressed in it, they should in this way express their mutual affection (see Rom 16:16; 1Th 5:26; 1Pe 5:14). The practice thus came to have a fixed place in the church servicecoming in usually after the celebration of the Lords Supper. It continued in use for a long time; but as the Church spread westwards, encountering more staid ideas and less demonstrative habits, the practice would grow less frequent. As a matter of principle, it will ever be the wisdom of churches, in such matters, to study the state of society and local ideas and usages; for what in one place is regarded as but a common expression of good feeling would in another be thought to border on indelicacy.
Fuente: A Popular Commentary on the New Testament
All the brethren [in Ephesus] salute you. Salute one another with a holy kiss. [See commentary on Thessalonians, page 27. “He rightly enjoins the kiss of peace upon those who were in danger of being rent to pieces by schisms.”–Grotius.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
20. Salute one another with a holy kiss. The original meaning of phileoma, translated kiss, is a love-token. This gives it a considerable latitude. The cordial grip of the hand or embrace in the arms is a love-token, as well as a kiss with the lips. Some Holiness people are very explicit in this commandment to salute with a holy kiss. That is all right. These love- tokens are well pleasing to the Lord, who wants us all to love one another. The only point to be guarded is that you do not run into bondage over this or anything else. The Lord does not want you to legalize, but to enjoy perfect spiritual freedom. When He sanctified you wholly, He broke every yoke which Satan, sin and self had ever put on your neck. Now be sure that you abide steadfast in this glorious freedom. The devil will use Holiness people to put a yoke on you if he can, now that you have gotten out of the reach of sinners and dead churches. Keep your eye on Jesus, follow Him only, and He will keep His hand on you. Eternal vigilance is the price of liberty, is a maxim as true in religion as in politics.
Fuente: William Godbey’s Commentary on the New Testament
The holy kiss, holy because saints (1Co 1:2) exchanged it, was a common practice among believers, and it still is today in some parts of the world.
"The holy kiss (cf. 2Co 13:12; Rom 16:16; 1Th 5:25 [sic, 26]; 1Pe 5:14) was primarily a symbolic expression of the love, forgiveness, and unity which should exist among Christians. As such, it became associated with the celebration of the Lord’s Supper as a prelude to its observance (cf. Justin Apology 1. 65. 2). It was a mark of the familial bond which united believers. There is no indication that it was restricted to one’s own sex in the New Testament era (cf. Luk 7:37; Luk 7:45). The suggestion to separate the sexes for the exchange of the kiss arose in the late second century due to concern about criticism from non-Christians and the danger of erotic abuse (cf. Athenagorus Supplication 32; Clement of Alexandria Pedagogue 3. 81. 2-4)." [Note: Lowery, "1 Corinthians," p. 548.]