Romans 16:16 Commentary: The Holy Kiss and Christian Greeting

In the ancient Mediterranean world, a kiss between friends, family members, or social equals was a standard greeting. Old Testament examples include Joab’s deceitful kiss to Amasa (2 Samuel 20:9) and Judas’s betrayal of Jesus with a kiss (Matthew 26:49). Among Jews, a kiss often accompanied greetings and departures, as seen when the Ephesian elders kissed Paul (Acts 20:37). Early Christians naturally adopted this custom, investing it with new meaning as a sign of spiritual fellowship.

By the second century, church fathers such as Justin Martyr and Tertullian describe the kiss of peace taking place after prayers and before the Eucharist. The kiss served to demonstrate that believers were “all equal,” as Grotius noted, contrasting with oriental customs where only equals kissed mouth-to-mouth while inferiors kissed the hand. The practice was known as “the kiss of charity” (1 Peter 5:14).

Paul’s instruction comes at the close of a long list of personal greetings (Romans 16:3-15). After naming many individuals, he broadens the command to the whole congregation: greet one another. The second clause, “The assemblies of Christ greet you” (with “all” in many manuscripts), reinforces that the Roman believers are not isolated; they are part of a universal family. This greeting would be read aloud, likely prompting the actual exchange of a kiss among the hearers. Over time, cultural shifts and concerns about abuse led the Western church to replace the kiss with a handshake or other sign of peace, while the Eastern churches maintained the practice in liturgy.

For the second clause, the manuscript evidence is divided on whether πᾶσαι (“all”) appears before “the churches of Christ.” The Codex Sinaiticus and Vaticanus omit it, while Codex Alexandrinus and the majority of later manuscripts include it. Griesbach accepted the reading with “all,” and most modern critical editions (e.g., NA28) include it in brackets or with a note. The UBS text gives a {B} rating, indicating that the weight of evidence slightly favors inclusion. In practice, the difference is minor: the greeting still conveys a broad circle of churches. No other significant variants affect this verse.

Early Christians took this verse as a literal instruction: Justin Martyr describes the kiss after prayers, and Tertullian mentions it as part of the liturgy. The practice continued in Eastern churches and in the Roman Mass as the “kiss of peace,” though by the Middle Ages it was often reduced to a ritual gesture (e.g., kissing the paten). During the Reformation, Calvin and other Protestant leaders saw the verse as a cultural custom rather than a binding rule, arguing that the heart of the command was sincere love, not a specific gesture. Modern interpretation largely follows this view, focusing on applying the principle of holy greeting through culturally appropriate means, most often a handshake or embrace. The verse is often cited in discussions of Christian community and the value of physical expressions of fellowship.

Three-point outline

1. The command to greet, and why it matters. Paul does not merely say “be friendly”; he uses the imperative “greet one another.” In a letter filled with specific names, this general call shows that every member is responsible for extending warmth to every other member.
2. The quality “holy” transforms a custom. A kiss can be fake, lustful, or routine. Adding “holy” sets it apart: this greeting flows from God’s Spirit, not mere culture. It is pure, set apart, and genuine.
3. The wider family of God. “The assemblies of Christ salute you” ties Rome to the whole Church. Love within a local church is never provincial; it echoes the global body of Christ.

Five-point outline

1. Paul’s many personal greetings model individual care (vv. 3-15).
2. The “holy kiss” is a community-wide expression (v. 16a).
3. “Holy” reorients a physical act toward spiritual reality.
4. The greeting confirms unity in Christ, no partiality, no cold formality.
5. The wider churches affirm their connection to Rome (v. 16b).

Illustration hooks

• Handshake or hug? In many churches today, we shake hands, a culturally appropriate sign. But notice whether your handshake is hurried, limp, or sincere. The “holy kiss” challenges our habits, whatever form they take.
• Air-kisses and awkwardness. In churches with diverse cultural backgrounds, finding a suitable greeting can be uncomfortable. Paul’s focus on holiness and love gives freedom: adapt the form, keep the heart.
• Named vs. nameless. Paul named twenty-six people before this verse. Even the “nameless” brothers and sisters are to be greeted with the same warmth. It is easy to smile at friends and ignore visitors.

Questions your congregation is asking

• Do I really have to kiss someone at church? Isn’t that weird?
• How do I show love in a greeting without making people uncomfortable?
• Does this verse mean we should bring back the kiss of peace in worship?

Romans 16:16 closes a long list of personal greetings with a universal challenge: every believer is called to express genuine, holy love to every other believer. The form may vary, but the principle stands. Use these questions to help your group move from the ancient text to their own church experience.

Discussion questions

1. Read Romans 16:3-15. What do you notice about how Paul describes specific people? How does that set the stage for verse 16?
2. Why do you think Paul adds the word “holy” to the kiss? What does that tell you about potential problems with the practice? (See also 1 Thessalonians 5:26; 1 Peter 5:14.)
3. In what ways is a simple greeting a genuine act of Christian love? Have you experienced a greeting that felt hollow, or one that felt like a true blessing?
4. Paul says “the assemblies of Christ salute you.” What does it mean that other churches care about this particular group of believers? How does that encourage the local church's identity today?
5. How should a church apply the “holy kiss” in a culture where kissing is not a common greeting? What alternative expressions could convey the same warmth?
6. Think of someone in your congregation you rarely speak to. What would it take to give them a genuine, holy greeting this week?
7. How can we safeguard our greetings, whether handshake, hug, or word, so they reflect holiness rather than mere habit or social pressure?