1 Corinthians 16:20 Commentary: Greet One Another with a Holy Kiss

Kissing as a greeting was common among Jews (Adam Clarke) and familiar in Greek culture (Calvin). Paul adapts this cultural custom for the Christian assembly, authorizing it with the qualifier “holy.” The early church quickly made the kiss a regular part of worship. Justin Martyr (mid-second century) describes it after prayers and before the Eucharist. Tertullian calls it the “kiss of peace.” The Apostolic Constitutions direct men and women to salute separately, preserving modesty.

Paul wrote 1 Corinthians from Ephesus or Philippi; the “all the brothers” likely refers to the Ephesian church (Barnes, Alford via Cambridge). In verse 19, Aquila and Priscilla, with the church in their house, also greet the Corinthians. This shows a network of house churches sharing greetings. The kiss likely occurred when the letter was read aloud in the assembly, prompting an immediate act of mutual greeting. The Greek imperative aspasasthe (aorist middle) implies a specific, concrete action, not just an ongoing attitude. Paul’s handwritten greeting in verse 21 underscores the personal warmth behind the formal words.

Over time, the Western church replaced the kiss with a “pax” board (a metal or wooden object kissed and passed), while Eastern churches retained the physical kiss, often segregated by gender. The practice faded in many Protestant traditions after the Reformation, though some groups have revived it or adopted an equivalent like a handshake or embrace.

The consulted sources note no significant textual variants for 1 Corinthians 16:20. The Greek text is stable across the major manuscript traditions. The phrase appears nearly identically in 2 Corinthians 13:12 and Romans 16:16, with only minor differences in word order that do not affect the meaning.

The holy kiss is well-attested in early Christian literature. Justin Martyr (c. AD 155) describes it as part of the Sunday worship after prayers. Tertullian (c. AD 200) calls it the “kiss of peace.” The Apostolic Constitutions (4th century) give directions for men and women to kiss separately. Origen notes that the custom was delivered to the churches from this passage. In the Western church, the kiss was gradually formalized into the liturgical “pax” (a metal or wooden plaque kissed by the clergy and passed to the congregation). The Eastern churches retained the physical kiss, still practiced today. During the Reformation, many Protestant churches abolished the kiss as a potential stumbling block or mere ceremony. In modern times, some charismatic and revival movements have revived the practice, while most congregations use a handshake or verbal greeting. The verse has thus been read as both a literal custom and a flexible principle of warm fellowship.

Three-point outline

1. The Greeting from All the Brothers. Paul conveys the love of the whole Ephesian church (v. 19). Christian fellowship crosses distances; we are never alone.
2. The Command for Mutual Greeting. “Greet one another” is reciprocal. Not just receiving love, but actively extending it. The aorist imperative calls for a decisive choice to express affection.
3. The Character, Holy. The kiss is set apart. It reflects the purity of Christ’s people, free from impurity or hypocrisy. It is a sign of the unity Christ creates (Galatians 3:28).

Five-point outline

1. Source: The greeting originates from “all the brothers” (the entire local church, not just Paul).
2. Recipients: The Corinthian believers, who are encouraged to receive this distant fellowship.
3. Action: “Greet one another with a kiss.” The imperative calls for an outward, embodied expression of love.
4. Quality: “Holy.” The kiss is not merely social; it is sanctified, reflecting the community’s consecration to God.
5. Application Today: While the specific gesture may be cultural, the principle of warm, visible, holy greeting remains. How do we show tangible love when we gather?

Illustration hooks

• The handshake as a modern functional equivalent, but with added reflection on what a “holy handshake” would look like (genuine eye contact, care, prayer).
• The “passing of the peace” in many liturgies: can become routine; how to make it a moment of real connection.
• Cultural differences: a hug in one culture, a bow in another, a spoken blessing in a third. The form changes, but the heart of holy greeting remains.

Questions your congregation is asking

• Do we have to kiss each other literally? What does this mean for those who feel uncomfortable with physical touch?
• Is this just first-century culture, or does God expect some form of it today?
• How can we greet one another in a way that feels sincere and holy, not forced or fake?

This short verse comes at the end of a letter full of correction and instruction. After addressing divisions, immorality, and spiritual gifts, Paul closes with a call to concrete, visible love. The holy kiss was the early church’s way of making fellowship tangible. In your group, consider how this command speaks to your own patterns of greeting, both at church and in daily life.

Discussion questions

1. Observation: Who is sending greetings in verses 19-20? Why would Paul include these specific names and groups?
2. Interpretation: What does the word “holy” add to the command to kiss? How does it change the meaning of a common greeting?
3. Interpretation: The verb “greet” appears in both indicative (“all the brothers greet you”) and imperative (“greet one another”). Why does Paul shift from telling them they are greeted to commanding them to greet?
4. Interpretation: Read Romans 16:16, 2 Corinthians 13:12, 1 Thessalonians 5:26, and 1 Peter 5:14. Why does this command appear in multiple letters? What does that suggest about its importance in the early church?
5. Application: If your congregation practiced a literal “holy kiss,” how would it change the atmosphere? What challenges would arise?
6. Application: Think of a time when a simple greeting from a fellow Christian felt especially meaningful. What made it “holy”?
7. Application: How can we express the same spirit of holy greeting in our own gathering, through words, actions, or other gestures, without copying a first-century custom?