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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 16:19–24. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle closes his epistle,
I.With salutations to the church of Corinth, first from those of Asia, from Priscilla and Aquila (who seem to have been at this time inhabitants of Ephesus, vid. Act 18:26), with the church in their house (Co1 16:19), and from all the brethren (Co1 16:20) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does by no means destroy civility and good manners. Paul could find room in an epistle treating of very important matters to send the salutations of friends. Religion should promote a courteous and obliging temper towards all. Those misrepresent and reproach it who would take any encouragement from it to be sour and morose. Some of these salute them much in the Lord. Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. Those who salute in the Lord wish their brethren all good from the Lord, and breathe out their good wishes in fervent prayers. We read also of a church in a private family, Co1 16:19. It is very probable that the family itself is called the church in their house. Note, Every Christian family should in some respects be a Christian church. In some cases (as, for instance, were they cast away on a foreign shore, where there are no other Christians), they should be a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Christian rules, and daily offer up Christian worship. Wherever two or three are gathered together, and Christ is among them, there is a church. To these salutations he subjoins,
1.An advice, that they should greet one another with a holy kiss (Co1 16:20), or with sincere good-will, a tacit reproof of their feuds and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily salute them in the Lord, and own and love them as brethren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. When the other churches of Christ love us all, we are very culpable if we do not love one another.
2.He subjoins his own salutation: The salutation of me Paul with my own hand, Co1 16:21. His amanuensis, it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine; and therefore it is added (Th2 3:17), Which is my token in every epistle, the mark of its being genuine; so he wrote in every epistle which he did not wholly pen, as he did that to the Galatians, Gal 6:11. Note, Those churches to whom apostolical letters were sent were duly certified of their being authentic and divine. Nor would Paul be behind the rest of the brethren in respect to the Corinthians; and therefore, after he has given their salutations, he adds his own.
II.With a very solemn warning to them:
If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, Co1 16:22. We sometimes need words of threatening, that we may fear. Blessed is he, says the wise man, who feareth always. Holy fear is a very good friend both to holy faith and holy living. An how much reason have all Christians to fear falling under this doom! If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. Here observe,
1.The person described, who is liable to this doom: He that loveth not the Lord Jesus Christ. A meiōsis, as some think; he who blasphemes Christ disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his revelations. It stands here as a warning to the Corinthians and a rebuke of their criminal behaviour. It is an admonition to them not to be led away from the simplicity of the gospel, or those principles of it which were the great motives to purity of life, by pretenders to science, by the wisdom of the world, which would call their religion folly, and its most important doctrines absurd and ridiculous. Those men had a spite at Christ; and, if the Corinthians give ear to their seducing speeches, they were in danger of apostatizing from him. Against this he gives them here a very solemn caution. "Do not give into such conduct, if you would escape the severest vengeance." Note, Professed Christians will, by contempt of Christ, and revolt from him, bring upon themselves the most dreadful destruction. Some understand the words as they lie, in their plain and obvious meaning, for such as are without holy and sincere affection for the Lord Jesus Christ. Many who have his name much in their mouths have no true love to him in their hearts, will not have him to rule over them (Luk 19:27), no, not though they have very towering hopes of being saved by him. And none love him in truth who do not love his laws and keep his commandments. Note, There are many Christians in name who do not love Christ Jesus the Lord in sincerity. But can any thing be more criminal or provoking? What, not love the most glorious lover in the world! Him who loved us, and gave himself for us, who shed his blood for us, to testify his love to us, and that after heinous wrong and provocation! What had we a power of loving for, if we are unmoved with such love as this, and without affection to such a Saviour? But,
2.We have here the doom of the person described: "Let him be Anathema, Maran-atha, lie under the heaviest and most dreadful curse. Let him be separated from the people of God, from the favour of God, and delivered up to his final, irrevocable, and inexorable vengeance" Maran-atha is a Syriac phrase, and signifies The Lord cometh. That very Lord whom they do not love, to whom they are inwardly and really disaffected whatever outward profession they make, is coming to execute judgment. And to be exposed to his wrath, to be divided to his left hand, to be condemned by him, how dreadful! If he will destroy, who can save? Those who fall under his condemning sentence must perish, and that for ever. Note, Those who love not the Lord Jesus Christ must perish without remedy. The wrath of God abides on every one who believes not on the Son, Joh 3:36. And true faith in Christ will evermore be productive of sincere love to him. Those who love him not cannot be believers in him.
III.With his good wishes for them and expressions of good-will to them.
1.With his good wishes: The grace of our Lord Jesus Christ be with you, Co1 16:23. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour." The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity. To wish our friends may have this grace with them is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing more, and we should wish them nothing less. We should heartily pray that they may value, and seek, and obtain, and secure, the grace and good-will of their Lord and Judge. Note, The most solemn warnings are the result of the tenderest affection and the greatest good-will. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. Nay, we may give them this warning that they may prize and lay hold of this grace. Note also, How much true Christianity enlarges our hearts; it makes us wish those whom we love the blessings of both worlds; for this is implied in wishing the grace of Christ to be with them. And therefore it is no wonder that the apostle should close all,
2.With the declaration of his love to them in Christ Jesus: My love be with you all, in Christ Jesus, Amen, Co1 16:24. He had dealt very plainly with them in this epistle, and told them of their faults with just severity; but, to show that he was not transported with passion, he parts with them in love, makes solemn profession of his love to them, nay, to them all in Christ Jesus, that is, for Christ's sake. He tells them that his heart was with them, that he truly loved them; but lest this, after all, should be deemed flattery and insinuation, he adds that his affection was the result of his religion, and would be guided by the rules of it. His heart would be with them, and he would bear them dear affection as long as their hearts were with Christ, and they bore true affection to his cause and interest. Note, We should be cordial lovers of all who are in Christ, and who love him in sincerity. Not but we should love all men, and wish them well, and do them what good is in our power; but those must have our dearest affection who are dear to Christ, and lovers of him. May our love be with all those who are in Christ Jesus! Amen.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
The holy kiss is the sign of peace, doing away with discord.
"All the brethren salute you. Salute one another with an holy kiss" This addition of the "holy kiss" he makes only here. What may the reason be? They had been widely at variance with one another on account of their saying, "I am of Paul, and I of Apollos, and I of Cephas, and I of Christ;" on account of "one being hungry, and another drunken;" on account of their having contentions and jealousies and suits. And from the gifts there was much envying and great pride. Having then knit them together by his exhortation, he naturally bids them use the holy kiss also as a means of union: for this unites, and produces one body. This is holy, when free from deceit and hypocrisy.
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Summary
First Corinthians 16:20 concludes Paul's letter with a powerful exhortation for the Corinthian believers to extend a mutual greeting of profound spiritual significance. This instruction, "All the brethren greet you. Greet ye one another with an holy kiss," underscores the vital importance of sincere, pure, and unifying fellowship within the early Christian community, serving as a tangible expression of their shared identity and sanctified relationship in Christ.
Context
Literary Context
This verse is part of the concluding remarks of Paul's First Epistle to the Corinthians, found in chapter 16. Following extensive theological instruction, ethical correction, and practical guidance regarding various issues within the Corinthian church (e.g., divisions, immorality, spiritual gifts, resurrection), Paul shifts to personal greetings, travel plans, and final exhortations. These closing verses (1 Corinthians 16:19-24) serve to reinforce the themes of unity, love, and mutual respect that have permeated the entire letter. The command for a "holy kiss" acts as a practical, relational capstone, demonstrating how the theological truths Paul has expounded should translate into genuine, sanctified interaction among believers.
Historical & Cultural Context
In the ancient Greco-Roman world, various forms of kissing were common social customs, signifying respect, affection, and familial bonds. The specific form and meaning of a kiss varied depending on the relationship and context. Among Jewish communities, a kiss was a traditional greeting between relatives and close friends. Early Christians, emerging from both Jewish and Gentile backgrounds, adopted and adapted this custom. For them, it became a distinctive mark of their new spiritual family. The addition of the adjective "holy" (Greek: hagios) by Paul was crucial. It transformed a common social practice into a sacred, distinctively Christian act, emphasizing purity of motive, genuine spiritual affection, and the sanctified nature of their fellowship, distinguishing it from any potentially inappropriate or merely perfunctory secular greetings.
Key Themes
First Corinthians 16:20 contributes significantly to several overarching themes evident throughout Paul's letter to the Corinthians. Primarily, it reinforces the theme of Christian unity and fellowship, which Paul champions in passages like 1 Corinthians 1:10 and 1 Corinthians 12, where he emphasizes the church as one body in Christ. The "holy kiss" is a tangible expression of this unity, transcending social distinctions that often plagued the Corinthian church. It also speaks to sanctification and purity, a recurring theme as Paul calls the believers to live lives set apart for God (e.g., 1 Corinthians 6:19-20). The "holy" aspect of the kiss ensures that even common social interactions are brought under the lordship of Christ and marked by spiritual integrity. Finally, it highlights brotherly love (philadelphia), a foundational Christian virtue that Paul consistently promotes, as seen in his renowned chapter on love, 1 Corinthians 13. This greeting is an active demonstration of genuine affection and mutual respect among those who share a common faith.
Exposition and Analysis
Key Word Analysis
From a particle of union and a presumed form of "to draw," this verb means "to enfold in the arms," and by implication, "to salute" or "to welcome." It conveys a sense of embrace and warm reception, indicating a genuine, heartfelt welcome rather than a mere formal acknowledgment. The use of this word twice in the verse emphasizes the reciprocal nature of the greeting.
Derived from a root meaning "an awful thing," this adjective signifies something "sacred," "physically pure," "morally blameless or religious," or "ceremonially consecrated." When applied to the kiss, it elevates the physical act to a spiritual plane, demanding that the greeting be pure in motive, free from hypocrisy or impropriety, and reflective of the sanctified status of believers in Christ.
This noun directly means "a kiss." Its connection to the verb phileō (to love, to be fond of) suggests an act of affection and friendship. In this context, it refers to a specific form of physical greeting that was culturally understood to convey closeness and respect.
Verse Breakdown
"All the brethren greet you."
This opening clause establishes a collective expression of Christian fellowship. "All the brethren" (Greek: pâs ho adelphós) indicates a comprehensive greeting from the entire Christian community where Paul is writing from (likely Ephesus at this time). This emphasizes the solidarity and unity of the broader church, extending a warm welcome to the Corinthian believers. It sets the stage for a reciprocal action, demonstrating that the Corinthian church is part of a larger, interconnected family of faith.
"Greet ye one another with an holy kiss."
This is Paul's direct command or exhortation to the Corinthian believers. "Greet ye one another" (Greek: aspázomai allḗlōn) stresses mutuality and reciprocity; it is not a one-sided action but a shared practice among all members of the community. The crucial addition of "with an holy kiss" (Greek: en hágios philḗma) specifies the manner and character of this greeting. The preposition "with" (en) indicates the means or instrument, implying that the kiss is the vehicle for expressing this holy affection. The adjective "holy" transforms a common cultural practice into a spiritually significant act, demanding purity of intention, sincerity of affection, and recognition of the sacred bond shared by those who are in Christ. It is a physical manifestation of spiritual unity and sanctified love.
Literary Devices
Paul employs several literary devices in this concise verse. Primarily, there is Exhortation, as Paul issues a direct command ("Greet ye one another") to the Corinthian church, urging them to practice a specific form of communal interaction. This is typical of his pastoral epistles where he moves from theological instruction to practical application. The phrase "holy kiss" itself functions as Symbolism. While a literal physical act, it symbolizes profound spiritual realities: the purity of Christian love, the unity of the body of Christ, and the sanctification of believers' relationships. It is not merely a social custom but a sign of their distinct identity in Christ. Furthermore, there is an element of Cultural Adaptation and Transformation, where Paul takes a common ancient greeting custom and imbues it with new, distinctively Christian meaning by adding the qualifier "holy." This transforms a secular practice into a sacred ritual, reflecting the pervasive influence of Christ's holiness on all aspects of a believer's life and communal interactions.
Theological and Thematic Connections
The instruction to "greet one another with an holy kiss" is far more than a quaint historical custom; it encapsulates profound theological truths about the nature of the Christian community. It speaks to the intrinsic value of genuine, sanctified fellowship, where believers are called to express sincere affection and respect for one another, free from pretense or impurity. This practice underscores the reality that the church is not merely a collection of individuals but a spiritual family, bound by the Holy Spirit and united in Christ. The "holiness" of the kiss signifies that all interactions within the body of Christ should reflect God's character and the sanctifying work of His Spirit, fostering an environment of purity, trust, and authentic love. This mutual greeting serves as a visible affirmation of their shared identity as saints, set apart for God's purposes, and called to live in harmony and mutual edification.
Reflection and Application
While the specific cultural expression of a "holy kiss" may vary across different times and places, the timeless principles embedded in 1 Corinthians 16:20 remain profoundly relevant for Christian fellowship today. This verse challenges believers to cultivate a church culture marked by genuine warmth, sincere affection, and profound respect for one another. It calls us to move beyond superficial greetings to interactions that truly reflect the purity and unity of the Spirit. Our greetings, whether a handshake, a hug, or a word of welcome, should be infused with Christ-like love, free from hypocrisy, prejudice, or any form of impropriety. This means actively seeking to build up, encourage, and affirm fellow believers, recognizing them as beloved members of God's family. It's an invitation to intentionality in our fellowship, ensuring that our communal life is a vibrant testimony to the sanctifying power of the Gospel and the unifying love of Christ.
Questions for Reflection
FAQ
Is the "holy kiss" a literal command for all Christians today?
While the "holy kiss" was a literal cultural practice in the ancient world, the command in 1 Corinthians 16:20 and similar passages (Romans 16:16, 1 Thessalonians 5:26, 1 Peter 5:14) conveys a principle that transcends its specific cultural expression. The emphasis is on the "holy" aspect—meaning pure, sincere, and sanctified affection among believers. In cultures where a kiss is not a customary greeting, or where it might be misunderstood or lead to impropriety, the underlying principle is to express genuine, pure, and unifying Christian love through culturally appropriate means, such as a warm handshake, a hug, or a heartfelt word of welcome. The core message is to cultivate deep, authentic, and holy fellowship.
What does "holy" mean in the context of the "holy kiss"?
The term "holy" (Greek: hagios) in this context signifies that the greeting is to be set apart, pure, and consecrated to God. It means the kiss (or any form of Christian greeting) should be:
Christ-Centered Fulfillment
The exhortation to "greet one another with an holy kiss" finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the very embodiment of holiness and the source of all sanctification, through whom believers are made "holy and blameless before him in love" (Ephesians 1:4). Christ's life demonstrated perfect love and purity in all His interactions, from embracing children to sharing meals with outcasts, always extending a genuine welcome that transformed lives. His sacrificial death on the cross not only atoned for sin but also broke down the dividing walls of hostility, creating one new humanity united in Him (Ephesians 2:14-16). Therefore, the "holy kiss" is a tangible expression of the new community forged by Christ's redemptive work—a community characterized by the very love that Christ exemplified and commanded His followers to practice (John 13:34-35). It is a visible manifestation of the Spirit's work in uniting diverse individuals into one body, reflecting the pure, self-giving love of the One who first loved us and made us holy through His blood (Revelation 1:5-6). Thus, every "holy greeting" among believers is a small, yet profound, echo of Christ's unifying love and His ongoing work of sanctification within His church.