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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 2 Corinthians 13:11–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Thus the apostle concludes this epistle with,
I.A valediction.
He gives them a parting farewell, and takes his leave of them for the present, with hearty good wishes for their spiritual welfare. In order to this,
1.He gives them several good exhortations.
(1.)To be perfect, or to be knit together in love, which would tend greatly to their advantage as a church, or Christian society.
(2.)To be of good comfort under all the sufferings and persecutions they might endure for the cause of Christ or any calamities and disappointments they might meet with in the world.
(3.)To be of one mind, which would greatly tend to their comfort; for the more easy we are with our brethren the more ease we shall have in our own souls. The apostle would have them, as far as was possible, to be of the same opinion and judgment; however, if this could not be attained, yet,
(4.)He exhorts them to live in peace, that difference in opinion should not cause an alienation of affections - that they should be at peace among themselves. He would have all the schisms that were among them healed, that there should be no more contention and wrath found among them, to prevent which they should avoid debates, envyings, backbitings, whisperings, and such like enemies to peace.
2.He encourages them with the promise of God's presence among them: The God of love and peace shall be with you, Co2 13:11. Note,
(1.)God is the God of love and peace. He is the author of peace, and lover of concord. He hath loved us, and is willing to be at peace with us; he commands us to love him, and to be reconciled to him, and also that we love one another, and be at peace among ourselves.
(2.)God will be with those who live in love and peace. He will love those who love peace; he will dwell with them here, and they shall dwell with him for ever. Such shall have God's gracious presence here, and be admitted to his glorious presence hereafter.
3.He gives directions to them to salute each other, and sends kind salutations to them from those who were with him, Co2 13:12, Co2 13:13. He would have them testify their affection to one another by the sacred rite of a kiss of charity, which was then used, but has long been disused, to prevent all occasions of wantonness and impurity, in the more declining and degenerate state of the church.
II.The apostolical benediction (Co2 13:14):
The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Thus the apostle concludes his epistle, and thus it is usual and proper to dismiss worshipping assemblies. This plainly proves the doctrine of the gospel, and is an acknowledgment that Father, Son, and Spirit, are three distinct persons, yet but one God; and herein the same, that they are the fountain of all blessings to men. It likewise intimates our duty, which is to have an eye by faith to Father, Son, and Holy Ghost - to live in a continual regard to the three persons in the Trinity, into whose name we were baptized, and in whose name we are blessed. This is a very solemn benediction, and we should give all diligence to inherit this blessing. The grace of Christ, the love of God, and the communion (or communication) of the Holy Ghost: the grace of Christ as Redeemer, the love of God who sent the Redeemer, and all the communications of this grace and love, which come to us by the Holy Ghost; it is the communications of the Holy Ghost that qualify us for an interest in the grace of Christ, and the love of God: and we can desire no more to make us happy than the grace of Christ, the love of God, and the communion of the Holy Ghost. Amen.
Historical interpretation
Three Centuries of Reception
6 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.
I salute Cassian and his partner in life, and their very dear children. Polycarp, that most worthy bishop, who is also deeply interested in you, salutes you; and to him I have commended you in the Lord. The whole Church of the Smyrnaeans, indeed, is mindful of you in their prayers in the Lord. Onesimus, the pastor of the Ephesians, salutes you. Damas, the bishop of Magnesia, salutes you. Polybius, bishop of the Trallians, salutes you. Philo and Agathopus, the deacons, my companions, salute you, "Salute one another with a holy kiss."
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.
And through these gates and doors Christ both had entered into us, and doth enter, whensoever we communicate. Ye who partake of the mysteries understand what I say. For it is in no common manner that our lips are honored, when they receive the Lord's Body. It is for this reason chiefly that we here kiss. Let them give ear who speak filthy things, who utter railing, and let them shudder to think what that mouth is they dishonor; let those give ear who kiss obscenely.
Hear what things God hath proclaimed by thy mouth, and keep it undefiled. He hath discoursed of the life to come, of the resurrection, of immortality, that death is not death, of those other innumerable mysteries. For he that is about to be initiated comes to the priest's mouth as it were an oracle, to hear things full of awe. For he lost his life even from his forefathers, and comes to seek it again, and to ask how he may haply find and get it back. Then God announceth to him how it may be found, and that mouth becomes more awful than the very mercy-seat. For that mercy-seat never sent forth a voice like this, but spake much of lesser things, of wars and such peace as is here below: but this speaks all about heaven and the life to come, and things new and that pass understanding.
And therefore when we return after an absence we kiss each other, our souls hastening unto mutual intercourse. For this is that member which most of all declares to us the workings of the soul. But about this holy kiss somewhat else may yet be said. To what effect? We are the temple of Christ; we kiss then the porch and entrance of the temple when we kiss each other. See ye not how many kiss even the porch of this temple, some stooping down, others grasping it with their hand, and putting their hand to their mouth.
Then to lead them on unto it, he says, "Salute one another with a holy kiss." What is "holy?" not hollow, not treacherous, like the kiss which Judas gave to Christ. For therefore is the kiss given, that it may be fuel unto love, that it may kindle the disposition, that we may so love each other, as brothers brothers, as children parents, as parents children; yea, rather even far more. For those things are a disposition implanted by nature, but these by spiritual grace. Thus our souls bound unto each other.
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Summary
In 2 Corinthians 13:12, the Apostle Paul delivers a concise yet profound instruction to the Corinthian believers: "Greet one another with an holy kiss." This concluding exhortation, nestled within his final remarks, serves as a powerful call for the community to embody genuine affection, unity, and spiritual purity, urging them to express their mutual love and reconciliation after a period of significant tension and correction.
Context
Literary Context
This verse appears as part of Paul's concluding remarks in his Second Epistle to the Corinthians, immediately following his final, earnest appeals for the church to be perfected, to be comforted, to be united in mind, and to live in peace, thereby ensuring the God of love and peace would be with them (2 Corinthians 13:11). The entire letter has been a complex interplay of defense of his apostleship, stern rebukes for moral and doctrinal failings, and tender expressions of pastoral love and concern. The command to "greet one another with an holy kiss" functions as a practical, tangible expression of the reconciliation and unity Paul has so ardently sought to restore within this fractured community, moving from theological instruction and disciplinary warnings to a direct call for communal harmony and affection.
Historical & Cultural Context
In the ancient Near East and Greco-Roman world, a kiss was a common and significant form of greeting, demonstrating respect, affection, and solidarity among family, friends, and even business associates. It was not necessarily romantic or sensual, but a customary social gesture, often involving a kiss on the cheek, hand, or even the beard. Within early Christian communities, this cultural practice was adopted and imbued with new spiritual meaning. The early church, often meeting in homes and forming close-knit communities, used such greetings to affirm their shared identity in Christ, transcending social barriers and fostering deep bonds of fellowship. The instruction reflects a common practice of the time, but with a crucial spiritual qualifier that distinguished Christian greetings from mere social custom.
Key Themes
The command in this verse contributes significantly to several overarching themes in 2 Corinthians and Paul's broader theology. It underscores the theme of Christian Unity and Reconciliation, a persistent concern for Paul given the divisions and strife in Corinth. It also highlights Pure Affection and Fellowship, emphasizing that the bonds among believers are not merely social but spiritual, requiring a love that is "holy" and set apart. This ties into the theme of Sanctification, where believers are called to live lives that reflect their consecrated status in Christ, even in their everyday interactions. Furthermore, it serves as a practical manifestation of Agape Love, the self-sacrificial, divine love that Paul frequently champions as the hallmark of Christian discipleship, as seen in his earlier emphasis on love in 1 Corinthians 13 and his call for reconciliation throughout 2 Corinthians.
Exposition and Analysis
Key Word Analysis
This verb signifies to "enfold in the arms," and by extension, to salute, welcome, or embrace. It conveys a sense of warmth, acceptance, and personal connection, indicating more than a casual acknowledgment but a genuine, heartfelt welcome. Paul uses this word frequently in his epistles to convey his personal greetings and to instruct believers to extend similar warmth to one another.
This reciprocal pronoun emphasizes mutuality and reciprocity. The greeting is not unidirectional but is to be exchanged among all members of the community, fostering a shared responsibility for peace and unity within the body of Christ. It underscores the communal nature of Christian life and the relational aspect of their faith.
Derived from a root suggesting "an awful thing" or something set apart, this adjective means sacred, pure, morally blameless, or consecrated. When applied to the kiss, it transforms a common cultural gesture into a sacred act. It distinguishes the Christian greeting from any secular or impure form of affection, emphasizing its spiritual purity, sincerity, and consecration to God. It implies that the affection shared among believers is to be free from hypocrisy, sensuality, or any form of defilement, reflecting the sanctity of their relationship in Christ.
This noun specifically refers to a kiss of affection, friendship, or greeting. In this context, it denotes a tangible expression of warmth and fellowship. Combined with "holy," it points to a physical gesture that embodies spiritual purity and genuine brotherly love, rather than a romantic or sensual act.
Verse Breakdown
"Greet one another"
This imperative command highlights the active responsibility of each believer to initiate and participate in expressions of fellowship and welcome within the Christian community. The reciprocal nature ("one another") underscores the mutual obligation and shared experience of belonging, fostering a sense of collective identity and responsibility for the well-being of the body. It implies a breaking down of barriers and an intentional reaching out to fellow believers.
"with an holy kiss"
This phrase specifies the manner and quality of the greeting. The "kiss" is the culturally appropriate physical gesture of affection and welcome. The crucial qualifier "holy" (hágios) elevates this ordinary social custom to a sacred act, consecrated by the Spirit and reflecting the purity and sincerity of Christian love. It means the greeting must be genuine, free from pretense, hypocrisy, or any impure motive, embodying the set-apart nature of those who belong to Christ. It signifies a pure, sincere, and spiritually-minded expression of mutual love and acceptance among God's people.
Literary Devices
Paul employs Imperative Mood in his command ("Greet!"), emphasizing the non-negotiable nature of this instruction for the Corinthian believers. The phrase "holy kiss" functions as a Metonymy, where the specific gesture (the kiss) stands for the broader concept of pure, sincere, and unifying Christian fellowship. The adjective "holy" acts as a Qualifier, transforming a common cultural practice into a distinctively Christian one, imbuing it with theological significance and setting it apart from secular expressions. This qualification also serves as a form of Euphemism or Refinement, ensuring the physical act is understood in its spiritual, rather than carnal, context, thereby preventing misinterpretation or abuse.
Theological and Thematic Connections
The instruction to "greet one another with an holy kiss" transcends a mere social custom, becoming a theological statement about the nature of Christian community. It emphasizes that the bonds uniting believers are sacred, rooted in their shared identity in Christ and consecrated by the Holy Spirit. This greeting embodies the practical outworking of Christian love (agape), promoting unity, reconciliation, and genuine affection within the body of Christ. It serves as a visible sign of peace and mutual acceptance, particularly poignant in a church that had experienced significant internal strife and division. The "holiness" of the kiss underscores the call to purity in all aspects of Christian life, including interpersonal relationships, reflecting the sanctifying work of God among His people.
Reflection and Application
While the literal "holy kiss" may not be a culturally appropriate or common greeting in all contemporary church settings, the underlying principles of this command remain profoundly relevant for Christian fellowship today. This verse challenges believers to cultivate a church environment characterized by genuine warmth, sincere affection, and profound unity. It calls us to actively seek reconciliation where there is division, to extend radical hospitality to all, and to express our love for one another in ways that are pure, authentic, and honoring to God. This might manifest as a warm handshake, a sincere hug, an attentive listening ear, or a genuine smile that communicates acceptance and belonging. The essence is to ensure that our interactions within the body of Christ are always marked by spiritual integrity, mutual respect, and a love that reflects the holiness of God, fostering a community where every member feels truly valued, seen, and embraced as a fellow heir of grace.
Questions for Reflection
FAQ
What does "holy kiss" mean in a modern context?
In a modern context, the "holy kiss" is understood not as a prescriptive physical act for all cultures and times, but as a timeless principle for Christian fellowship. It means that believers should greet one another with genuine, pure, and sincere affection, free from hypocrisy, sensuality, or ulterior motives. The specific expression of this greeting will vary culturally—it could be a warm handshake, a hug, a sincere smile, or an earnest word of welcome. The key is the "holiness" of the interaction, reflecting the set-apart nature of those who belong to Christ and the purity of their shared love. It emphasizes the importance of fostering unity, reconciliation, and deep, respectful bonds within the Christian community, as highlighted by Paul's broader teachings on love and unity (e.g., Romans 12:10).
Christ-Centered Fulfillment
The command to "greet one another with an holy kiss" finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. Christ Himself is the embodiment of holy love and reconciliation. His entire ministry was a divine "greeting" to humanity, extending grace, peace, and acceptance to a world alienated by sin. He broke down the dividing wall of hostility through His sacrifice on the cross, creating one new humanity from Jew and Gentile (Ephesians 2:14-16). The "holy kiss" therefore becomes a tangible expression of the new community forged by Christ's atoning work, where believers, once separated, are now united in Him, reflecting His own pure and self-sacrificial love. It is a foretaste of the perfect fellowship and unity that will characterize God's redeemed people in the new heavens and new earth, all made possible by the Lamb of God, who takes away the sin of the world (John 1:29). In essence, when believers greet one another with holy affection, they are participating in and proclaiming the reconciling love of Christ that binds them together as one body, sanctified and set apart by His Spirit (1 Corinthians 12:13).