What exactly is a "holy kiss"?

A holy kiss is an appropriate gesture of brotherly love and fellowship when we greet the saints. It was the customary salutation in the Middle East, as elsewhere, as a mark of respect or affection. It was usual in the New Testament assemblies. The references in Acts 20:37, 1 Corinthians 16:20, 2 Corinthians 13:12, 1 Thessalonians 5:26, and 1 Peter 5:14 are sufficient examples for our instruction.

(V. 16). All are exhorted to manifest their love to one another by saluting "with an holy kiss". The ordinary customs of the country in manifesting affection, can be used, but, in the case of Christians it is to be unfeigned and "holy".

This common mode of salutation among relatives is sanctified by its adoption in the church. Five of the Epistles close with the exhortation to greet one another with a holy kiss, or kiss of love. Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Peter 5:14. When Paul said farewell to the elders of Ephesus, they wept sore, and fell on his neck and kissed him. Permission to kiss the hand of a superior is a mark of honour. The heathen kissed their gods. 1 Kings 19:18; Hosea 13:2. In the case of distant objects of worship, like the sun and moon, they kissed the hand (Job 31:26-27), hence the most usual word for worship in the N.T. is προσκυνέω, from κυνέω, to kiss. Kings and judges of the earth are exhorted to kiss the Son when He comes to reign, lest He be angry, and they perish. Ps. 2:12.

It was meet in this world of selfishness and sin for the apostle Paul to invite the saints in Rome, Corinth, and Thessalonica to salute one another with a holy kiss; and not less so that Peter should bid the Christian Jews, scattered in lands devoted to dark paganism, salute one another with a kiss of love. The affections are apt to grow cold, as the world's spirit prevails; and Jews needed the intimation as well as Greeks and Romans.

And how precious is "peace" as the suited portion to us all that are in Christ! How unseemly among such is difference and dispute, self-seeking and strife! Were Christ the object as He is entitled to be, these things could not be. Peter had not forgotten His words, so welcome to their hearts on the resurrection day, "Peace to you; and having said this He showed them His hands and His side. The disciples rejoiced therefore, having seen the Lord. He said therefore again to them, Peace to you: as the Father sent me forth, I also send you."

(1 Peter 5:14,) "Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen." The expression of affection Peter wished them to show to each other was the kiss of love. For them he wished "peace." What a blessed desire!

(Vv. 19, 20). The assemblies in Asia send their salutation. Aquila and Priscilla, whom the Apostle had first met at Corinth, send special salutations, together with the assembly that met in their house. Let them acknowledge one another with the kiss that expresses brotherly love; but let this customary method of greeting be in holiness.

Is it not deeply precious too that the apostle requests the prayers of these newly converted saints? They needed no long experience to pray effectually. Nor did Paul make such a request of the Corinthians, whose history was longer, for there was spiritual exercise in Thessalonica such as was lacking in Corinth. And the affections of the saints for one another are encouraged in proper expressions too, their greeting one another with an holy kiss. In western nations, of course, this is little accepted, yet let us encourage every true expression of holy affection in the Lord between saints.

The salutation from "the assemblies of Asia" falls in with the fact that the apostle was writing from the capital of that pro-consular province. But it seems to me a mistake to conceive that the name of the church or assembly is applied to a single family in the next clause. The truth really is that this godly pair appear to have opened their house habitually for the saints to assemble there wherever they might reside, whether in Ephesus or in Rome. Thus it was in those early days, when true unity prevailed and vast buildings for accommodating multitudes did not yet exist among Christians. So in Jerusalem, from the first they used to break bread καἰ οἶκον. That Aquila and his wife should greet the Corinthian saints "much in the Lord," as distinguished from the more general salutation, "all the brethren," or of the Asiatic assemblies, is easily understood from their personal acquaintance with the Achaian capital. But the mode of salutation enjoined here, as on the Romans, and by the apostle Peter on the christian Jews scattered throughout Asia Minor, points to the ardent, but holy, affection which then knit together the saints as such: so should it ever be in a world where sin brings in distance or corruption.

"Salute one another with an holy kiss; all the assemblies of Christ greet you." (Ver. 16.) The Roman saints were enjoined to manifest mutual love in the Lord; and the apostle sends greeting from all the assemblies of Christ. Who knew their minds and hearts better? He who wrought and wrote by Paul; He would keep the saints in the interchange of true and warm but holy affection in His grace.

Verses 12, 13. "Greet one another with an holy kiss." This injunction, often but not always appended to his epistles, is added to each of those to the Corinthians. And does not the condition of this church enable us to perceive the fitness of this evidently designed repetition. Friends need no prompting to a demonstrative expression of their love. Brothers, in nature's order, cling instinctively to one another; and God's children are both brethren and friends, first, through the grace ineffable of the Saviour, who so calls them in His love (John 15:15, 20:17; Heb. 2:11-12), and then of one another in His name. Now dissension is the very bane of love, and the apostle knew but too well that it had wrought already to a perilous extent at Corinth. But the Spirit was withstanding and prevailing against the flesh, and to help them to a mutual confirmation of their love he adds these words. The very difficulty of complying with love's forms,* where love is a stranger to the heart, is thus laid as a compulsory obligation upon all who name the name of Christ, that the reluctant observer of the rule may make his own aversion his instructor, and be thus led to consider and repent. Meanwhile, if their affections were still suffering the chilling effects of these contentions, all who in other places bore that worthy Name saluted them.