Exegetical and Hermeneutical Commentary of 2 Corinthians 13:12
Greet one another with a holy kiss.
12. Greet one another with a holy kiss ] See note on 1Co 16:20.
Fuente: The Cambridge Bible for Schools and Colleges
Greet – Salute; see the note, Rom 16:3.
With an holy kiss – note, Rom 16:16.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. Greet one another with a holy kiss.] Use every means by which a good understanding may be brought about. Let the spirit of friendship live among you, and encourage its continuance by every friendly act. See Clarke on Ro 16:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
See Poole on “Rom 16:16“. See Poole on “1Co 16:20“. It was an ancient custom and of common use, when friends met, for them (as a token of mutual love and friendship) to kiss each other: the Christians used it also at their ecclesiastical assemblings. It must not be looked upon as a precept, obliging all Christians to do the like; but only as directing those that then did use it, to use it innocently, chastely, sincerely, and holily.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Greet 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 Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a “pax-board” which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!
Fuente: Robertson’s Word Pictures in the New Testament
Kiss. In 1Pe 1:14, called the kiss of charity. The practice was maintained chiefly at the celebration of the Eucharist. In the “Apostolic Constitutions” 164 it is enjoined that, before the communion, the clergy kiss the bishop, the laymen amongst each other, and so the women. This latter injunction grew out of the reproach of looseness of manners circulated by the heathen against the Christians. On Good Friday it was omitted in commemoration of Judas ‘ kiss. In the West the practice survives among the Glassites or Sandemanians. In the Latin Church, after the end of the thirteenth century, there was substituted for it a piece of the altar furniture called a Pax (peace), which was given to the deacon with the words Peace to thee and to the Church. In the East it is continued in the Coptic and Russian Churches.
Fuente: Vincent’s Word Studies in the New Testament
1) “Greet one another,” (aspasasthe) “Salute or greet ye one another,” on behalf of me and us.
2) “With a holy kiss,” (en hagio philemati) “with an holy kiss,” or “in a holy kiss manner,” affectionately, with holy, not carnal affections, a custom of expressed affectionate greeting widely practices in the Middle East, even today, Rom 16:16; 1Co 16:20; 1Th 5:26; 1Pe 5:14.
Fuente: Garner-Howes Baptist Commentary
(12) Greet one another with an holy kiss.The tense of the Greek verb indicates that the Apostle is giving directions, not for a normal and, as it were, liturgical usage, but for a single act. In doing so, he repeats what he had said in 1Co. 16:20. The same injunction appears in Rom. 16:16; 1Th. 5:26. What he meant was that, as the public reading of the Epistle came to a close, the men who listened should embrace each other and kiss each others cheeks, in token that all offences were forgotten and forgiven, and that there was nothing but peace and goodwill between them. It was, perhaps, natural, that the counsel should be taken as a rubric, even at the cost of its losing its real significance, and becoming a stereotyped formula. So in the Apostolic Constitutions (possibly of the third century) we find the rubric, Let the deacons say to all, Salute ye one another with a holy kiss: and let the clergy salute the bishop, the men of the laity salute the men, the women the women. The deacons were to watch that there was no disorder during the act (8:57). In the account given by Justin (Apol. i. 65) it appears as preceding the oblation of the bread and wine for the Eucharistic Feast, as it did in most of the Eastern liturgies, probably as a symbolic act of obedience to the command of Mat. 5:24. In the Western Church it came after the consecration of the elements and the Lords Prayer. It was intermitted on Good Friday in the African Church (Tertull. De Orat. c. 14) as unsuitable for a day of mourning. It may be noted as the survival of a residuum of the old practice, that when the usage was suppressed by the Western Church, in the thirteenth century, it was replaced by the act of kissing a marble or ivory tablet, on which some sacred subject, such as the Crucifixion, had been carved, which was passed from one to another, and was known as the osculatorium, or kissing instrument.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Holy kiss Note, Rom 16:16.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Salute one another with a holy kiss. All the saints salute you.’
That they salute with a ‘holy kiss’ (and thus not sexually oriented) occurs regularly (see Rom 16:16; 1Co 16:20; 1Th 5:26; 1Pe 5:14). It might be on the cheek, forehead, or regularly on the hand. Its purpose was as a kiss sealing true spiritual love and friendship, and marking them off as God’s, for he then speaks of ‘all the saints’ saluting them as well. It is thus a symbol of the whole unity of God’s people. They are to see themselves as one with all God’s people (even if ‘all the saints’ means all in Macedonia).
Fuente: Commentary Series on the Bible by Peter Pett
2Co 13:12 . As to the saluting by the holy kiss , see on 1Co 16:20 .
] namely, at the place and in the vicinity , where Paul was writing, in Macedonia. It was obvious of itself to the readers that they were not saluted by all Christians generally (Theodoret). It by no means follows from this salutation that the Epistle had been publicly read at the place of its composition (possibly Philippi) in the church (Calovius, Osiander), but simply that they knew of the composition of the Epistle. Nor is any special set purpose to be sought as underlying the current designation of Christian (“utpote sanguine Christi lotos et Dei Spiritu regenitos et sanctificatos,” Calovius). According to Osiander, the higher value and blessing of the brotherly greeting is meant to be indicated; but comp. 1Co 15:20 , .
Paul does not add salutations to individuals by name; these Titus might orally convey, and the apostle himself came, in fact, soon after (Act 20:2 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
12 Greet one another with an holy kiss.
Ver. 12. With a holy kiss ] A custom proper to those times. See Trapp on “ Rom 16:16 “ See Trapp on “ 1Co 16:20 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] Concluding greetings .
. .] See on Rom 16:16 .
. ] viz. in the place whence the Epistle was written.
Fuente: Henry Alford’s Greek Testament
2Co 13:12 . . . . .: salute one another with a holy kiss . This common form of Eastern salutation became at an early date part of the ritual of Christian worship, as indicating the brotherhood of the faithful in the family of God. So early as Justin ( Apol. , i., 65) we read of the “kiss of peace” in the service of the Eucharist. . . . . .: all the saints, sc. , all from Macedonia where the Apostle was, salute you ( cf. Phi 4:22 ).
Fuente: The Expositors Greek Testament by Robertson
Greet = Salute. Greek. aspazomai. See Act 20:1.
with. Greek. en. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] Concluding greetings.
. .] See on Rom 16:16.
. ] viz. in the place whence the Epistle was written.
Fuente: The Greek Testament
2Co 13:12
2Co 13:12
Salute one another with a holy kiss.-I think, beyond all doubt, that the object of the Holy Spirit in referring to the kiss was to regulate a social custom, and not to institute an ordinance. It was customary to greet with a kiss, and the Holy Spirit said it should be a holy one. The ordinances were instituted and observed by Jesus and recorded in his life and teachings as part of his work. Note how baptism and the Lords Supper were ordained by Jesus, practiced by the apostles and churches as set forth in Acts of Apostles, and then urged in the epistles by specific direction for observing them. Jesus said nothing of it, never kissed or was kissed, save by Judas, so far as we are told. There is no account in Acts of any such custom by the apostles or churches, and it is only mentioned in the concluding salutations of four epistles. (Rom 16:16; 1Co 16:20; 2Co 13:12; 1Th 5:26). Institutions and practices ordained by God, to be observed by his people, are never treated in this way. It was mentioned only when the apostle was 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
Rom 16:16, 1Co 16:20, 1Th 5:26, 1Pe 5:14
Reciprocal: Act 20:1 – embraced Act 20:37 – kissed
Fuente: The Treasury of Scripture Knowledge
2Co 13:12. This is explained at 1Co 16:20.
Fuente: Combined Bible Commentary
2Co 13:12. Salute one another with a holy kiss. Such a form of salutation is the common Eastern practice, but the word holy is designed to mark its Christian meaning, as the expression of that holy unity which their common oneness with Christ imparted. It long continued in the Eastern Church, and up to a pretty late period even in the Western, but gradually and properly died away as manners changed, and the significance of it ceased. 2Co 13:13. All the saints salute you.
Fuente: A Popular Commentary on the New Testament
He exhorts them, according to the custom of those eastern countries, to salute one another with a kiss, as a token of mutual and sincere love: And since it was become a practice in sacred meetings and church assemblies, particularly before their receiving the holy communion, to kiss each other, he advises them to use it innocently, chastely; let it not be a wanton, but an holy kiss.
However, afterwards, the piety and purity of the church degenerating and declining, it was laid aside. That which is innocent in itself, and pious in its first intendment, may in time, fall under such abuse, as to cause it wholly to be laid aside.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 12 They should greet each other as friends and brethren.
Fuente: Gary Hampton Commentary on Selected Books
Salute one another with a holy kiss. [Rom 16:16; 1Co 16:20; 1Pe 5:14 . See note on 1Th 5:26]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
13:12 {5} Greet one another with an holy kiss.
(5) He salutes them familiarly, and in conclusion wishes well to them.
Fuente: Geneva Bible Notes
They could then exchange the holy kiss sincerely. The believers practiced this custom commonly. It symbolized the forgiveness, reconciliation, unity, and fellowship that existed between the people who kissed each other. Until unity prevailed in the church this kiss was hypocritical.