Introduction
Paul has effectively dealt with the errors of the brethren in Corinth. He has concluded his words of admonition to these brethren with a detailed discussion on the resurrection of all mankind. Such words are designed to infuse hope and excitement in the saint.
1 Corinthians 16, adds no new area of Corinthian error. This final chapter very typically approaches the brethren with words of encouragement and gives the location and date of this epistle, 1 Corinthians 16:8-9.
The collection for the Saints
“Now about the collection for the Lord’s people: Do what I told the Galatian churches to do. On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. If it seems advisable for me to go also, they will accompany me.” 1 Corinthians 16:1-4
Paul left Antioch of Pisidia during the year 53 AD and headed west to Galatia on what is referred to as the third tour of Gospel preaching, Acts 18:23. He then travelled to Ephesus, Acts 19:1.
Three months were spent reasoning with the Jews in the synagogue and making disciples, Acts 19:8. Paul spent two additional years ‘reasoning daily in the school of Tyrannus’ in Ephesus which would bring the date to 55 AD, Acts 19:9-10.
At some point during Paul’s stay in Ephesus, he gained intelligence that the brethren in Jerusalem were in financial need. Paul began spreading the word of their needs, 1 Corinthians 16:1, first to the Galatian brethren, 1 Corinthians 16:1, then to the Corinthians, 1 Corinthians 16:1-4, and finally to all Macedonia and Achaia, Romans 15:26-27.
The New Scofield, commentary, says the following.
‘The essential features of Christian giving are stated here: 1. the time of giving; 2. the regularity of giving; 3. the participants in giving; 4. the basis of giving; and 5. the manner of giving.’
These verses illustrate to us how funds were collected in the New Testament church.
a. A common treasury existed, 1 Corinthians 16:2 / 2 Corinthians 11:8 / Philippians 4:14-16 / 1 Timothy 5:1-16.
b. The funds were collected on the first day of the week, 1 Corinthians 16:2. Though this is the first mention of a first day of the week collection we have no record of its beginning or its ending.
c. Each was to give as he had ‘prospered’, 1 Corinthians 16:2, and ‘purposed’ because ‘God loves a cheerful giver’, 2 Corinthians 9:7.
Today, we continue to lay by in store as we have prospered on the first day of the week. The funds are moved to a common treasury and the work of the church is supported by these funds.
This was practiced in the very beginning by the church, Acts 2:42. The word fellowship in Acts 2:42, is the ‘koinonia’ in Greek and within it implies the idea of giving and sharing.
The ‘collection’ would be the funds collected for the needy saints. These funds would be sent by the hands of those of the individual church that they were collected, 1 Corinthians 15:3, and hand-delivered to the needy saints in Jerusalem, 1 Corinthians 16:4.
Here is an apostolic example of needy saints being helped by the church. One thing that must be noted is that the current distress in Judea was not limited to the saints of God but rather all were feeling the sting, Romans 15:25-27. Paul is willing to accompany these brethren to Judea if the need arises.
Why was there a need for these funds?
1. There was a famine in Jerusalem, Acts 11:27-28.
2. People overstayed in Jerusalem on the Day of Pentecost because of the Gospel and what was happening, Acts 2:44-47 / Acts 5:1-11.
Fee, in his commentary, says the following.
‘No pressure, no gimmicks, no emotion. A need had to be met, and the Corinthians were capable of playing a role in it. In a day of highly visible campaigns for money on every side, there is something to be said for the more consistent, purposeful approach outlined here.’
Paul’s Intention To Go To Macedonia
“After I go through Macedonia, I will come to you—for I will be going through Macedonia. Perhaps I will stay with you for a while, or even spend the winter, so that you can help me on my journey, wherever I go. For I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. But I will stay on at Ephesus until Pentecost, because a great door for effective work has opened to me, and there are many who oppose me.” 1 Corinthians 16:5-9
Paul intended to come to Achaia and Macedonia to collect funds from the gentile churches for the needy saints in Judea, 1 Corinthians 16:5. Around the year 57 to 58 AD, after three years in Ephesus, Paul travelled north to Troas and awaits the arrival of Titus, 2 Corinthians 2:12-13.
Not finding Titus, Paul travelled across the Aegean Sea and then to Philippi. It is very likely that Paul finds Titus here and then pens the second epistle to the Corinthian brethren, 2 Corinthians 7:5-8, in 58 AD, only two years after the first letter, 2 Corinthians 9:2.
Heading southward through Macedonia, Paul eventually comes to Corinth and remains for three months, Acts 20:13. It is most probable that Paul pined the letter to the Romans at this time, Romans 15:25 / Romans 16:1.
It seems as if Paul is not sure as to whether he would be accompanying the representatives of the gentile churches to Judea or not at the writing of this letter in Ephesus, 1 Corinthians 16:6-7. His itinerary becomes clearer once arriving in Corinth in 58 to 59 AD.
Constable, in his commentary, says the following.
‘Paul did spend the winter in Corinth, but it was the winter after the one when he expected to be there, the winter of 57-58 rather than 56-57, Acts 20:2-3 / Romans 16:1 / Romans 16:23. He sensed the need to spend a good long visit in Corinth, and in view of the problems in the church that he mentioned in this letter we can understand why.’
According to his writing to the Romans, he knew then that he would be travelling back to Judea before seeing the Roman brethren, Romans 15:22-29. Each church may have had its own representative to carry the collected relief back to Judea and Paul accompanied them on the trip, Acts 20:4.
This verse gives us the current location of Paul as he writes 1 Corinthians and helps with dating the epistle. Paul had come to Ephesus on his third tour of preaching around 55 AD, 1 Corinthians 16:8 / Acts 19:1-41.
The Passover feast, 1 Corinthians 16:8, occurred on the 14th day of the first month, Leviticus 23:5. Between the Passover and Pentecost, 50 days after Passover, was the Feast of unleavened bread, Leviticus 23:6.
The mention of Pentecost does not infer that Paul was keeping the Mosaic feast but rather it was used as a benchmark of time. The statement reveals how near Paul was to visit the brethren in Corinth and was sure to be encouraging to some.
A great door of opportunity to preach the Gospel was Paul’s good hindrance from coming to the Corinthians sooner, 1 Corinthians 16:9 / 2 Corinthians 2:12 / Colossians 4:3. A multitude of Asian brethren were obeying the gospel and Paul wanted to remain as long as necessary, Acts 19:10 / Acts 19:26.
While Paul was preaching he ran into troubles, adversaries, 1 Corinthians 16:9. Paul’s encounter with Demetrius over his preaching against idolatry is one such case of adversaries he dealt with while in Ephesus, Acts 19:23-41.
There were times, while in Ephesus, that Paul feared for his life due to the intense persecution of adversaries, 2 Corinthians 1:8. It may be that Paul refers to his being thrown to the wild beast in Ephesus as Roman civil punishment, 1 Corinthians 15:32.
“When Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am. No one, then, should treat him with contempt. Send him on his way in peace so that he may return to me. I am expecting him along with the brothers.” 1 Corinthians 16:10-11
Paul had sent Timothy ahead of him to Corinth, 1 Corinthians 16:10 / 1 Corinthians 4:17. Erastus accompanied Timothy on this trip, Acts 19:22. At some point, Titus had been sent to Corinth as well and brought back a report to Paul which prompted the second epistle to the Corinthians, 2 Corinthians 7:5-16.
At the introduction of 2 Corinthians 1:1, Timothy is apparently now with Paul in Macedonia, possibly Philippi. From these clues, it seems likely that Timothy never made it to Corinth but Titus did.
Paul commands that ‘if’ Timothy makes it that he ‘be with you without fear’ and secondly no one is to ‘despise’ him, 1 Corinthians 16:10. The word ‘despise’, in Greek is ‘exoutheneo’, and it means to treat with contempt and scorn, disregard.
Why would Paul write such a command in relationship to Timothy? Paul’s writing to Timothy may give us a clue. Later, Paul would tell Timothy to ‘let no man despise thy youth’, 1 Timothy 4:12. As we take our minds back to the beginnings of this epistle and the reason for its writing one may easily determine why Paul wrote this statement about Timothy.
First, Timothy was obviously very young. Such youth would be the reason for some not to give a serious ear to him.
Secondly, the Corinthian brethren were guilty of many things and had false teachers among them. Paul knew that these brethren had the capacity to abuse the young man and thereby gives his commendation, 1 Corinthians 16:11. Those of conviction would need to stand with this young man and not leave him to fight any doctrinal battles alone, 1 Timothy 4:12.
“Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity.” 1 Corinthians 16:12
The phrase, ‘unwilling to go’ indicates that the Corinthians had made it known to Paul that they would like to have Apollos come back to Corinth to visit them, 1 Corinthians 8:1.
Apollos had earlier been in Ephesus around 54 AD, Acts 18:24-19:1. Apollos may have been the one who hand-delivered the letters from the Corinthians to Paul as mentioned in 1 Corinthians 1:11 / 1 Corinthians 7:1.
It is likely that Paul intended for Apollos and ‘the brothers’ to hand-deliver the first epistle to the Corinthians, however, Apollos was not willed to do so at that time, 1 Corinthians 16:12.
Who ‘the brothers’ were that delivered the first epistle to the Corinthians is unknown. It is possible that ‘the brothers’ included Stephanas, Fortunatus, and Achaicus, 1 Corinthians 16:17-18, as well as Titus, 2 Corinthians 7:7-15.
When Paul received and read the Corinthian letters, Paul would have urged Apollos to return to Corinth, however, he had further work to do elsewhere.
Final Exhortations And Salutations
“Be on your guard; stand firm in the faith; be courageous; be strong. Do everything in love.” 1 Corinthians 16:13-14
The word ‘guard’, 1 Corinthians 16:13, in Greek is ‘gregoreuo’, and it means to be awake, vigilant. The Corinthians, as well as all Christians, should be aware of their surroundings, 1 Corinthians 15:34.
False teachers, factions, and false practices were making inroads into the body of Christ and thereby Paul tells them to ‘watch’, 1 Thessalonians 5:6. Christians today need to open their eyes to church problems rather than putting them out of sight and out of mind.
Secondly, Paul admonishes them to ‘stand fast in the faith,’ 1 Corinthians 16:13. The words ‘stand fast’, in Greek is ‘steko’, and it means to make a stand, set.
The exact word is found in 2 Thessalonians 2:15. Rather than retreating in time of conflict, Paul admonishes the brethren to take a stand in the faith, Gospel truths, Colossians 2:5.
Thirdly, Paul admonishes the brethren to ‘be courageous’, 1 Corinthians 16:13. This English phrase is represented by one word in Greek, ‘andrizomai’. ‘Andrizomai’ is to make a man of, to come to manhood, behave like a man. This is the only use of the Greek word in the New Testament.
Following the context of watching for enemies of truth, standing fast against them, and now the Christian is to take such a stand in a courageous manly way. The workers of error are not weak but persistent, boisterous, and at times they are in the majority.
To stand against error takes a spirit of manliness, i.e., strength, conviction, resilience, and a willing spirit to defend the truth with courage knowing that God is with you.
Fourthly, Paul encourages the Corinthians to be ‘strong,’ 1 Corinthians 16:13. Let fears of the workers of Satan flee the Christian. Each Christian is to be filled with strength for the battle at hand. The picture is almost complete.
The Christian is to be armed to the teeth with the Gospel message being driven forward by hope of eternal salvation. Ephesians 6:10-19, is a perfect commentary of 1 Corinthians 16:13. The victory belongs to those who put their trust in the Lord, 1 Corinthians 15:57-58 / 1 John 4:4 / 1 John 5:4.
Love completes our picture of Christian duty and responsibility in the face of sin in the church, 1 Corinthians 16:14. The aforementioned battle of faction and disunity in the church can only be battled correctly if love is the motivation.
Just as Paul demanded love to be the motivation behind spiritual gifts, even so he now explains that love must be the motive for every act of defending the truth.
We are to care for the physical and spiritual wellbeing of brethren because we love their souls and for no other reason, 1 John 3:16 / 1 John 4:10-17.
Now we find that even in the battle against the ungodly influences of faction, disunity, and sin in general the Christian’s every move is to be motivated by love. If there be any other motivations such as envy, strife, or jealousy it is not the work nor battle of the Lord’s.
“You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord’s people. I urge you, brothers and sisters, to submit to such people and to everyone who joins in the work and labours at it. I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. For they refreshed my spirit and yours also. Such men deserve recognition.” 1 Corinthians 16:15-18
Constable, in his commentary, says the following.
‘The Corinthians had a special problem with submission to authority, as we have seen. Many in the church wanted to do their own thing. 1 Corinthians 16:16-18 would have encouraged them to appreciate some less flashy servants of the Lord.’
Stephanas was mentioned in 1 Corinthians 1:16, as having been baptised by Paul. Stephanas and his house were the ‘first converts of Achaia,’ 1 Corinthians 16:15. The KJV uses the word ‘firstfruits,’
Just as Jesus is the firstfruits of all mankind who will be resurrected to die no more, 1 Corinthians 15:20, even so Stephanas and his house were the first to obey the Gospel in this area, i.e., Achaia.
Stephanas and his house had ‘devoted themselves to minister unto the saints,’ 1 Corinthians 16:15. The word ‘devoted’, in Greek is ‘tasso’, and it means to draw up in order of battle, to be appointed to a service.
This self-appointment of devotion indicates the willingness and zeal on the part of Stephanas and his house to pursue souls in the great battle with Satan by preaching the Gospel. Stephanas’ work would be ‘unto the saints’, i.e., edifying and building them up to withstand Satan and his tools of worldliness.
Those who so devote themselves to preaching the Gospel are to be ‘submitted’ to, 1 Corinthians 16:16, just as the wife is subject to the husband, Ephesians 5:22, all are subject to civil government, Romans 13:1, the servant is to the master, Titus 2:9, and all Christians to each other, Ephesians 5:21.
Such submission is in the area of helping the work and the worker in any way that is needed that the Gospel message may be delivered to the lost, saints edified and that effective warfare may be waged against false teachers and their sympathizers.
Apparently, as Paul is in Ephesus Stephanas, Fortunatus and Achaicus come to Paul bringing him news of Corinth, 1 Corinthians 16:17.
It appears that these three men, along with Titus and possibly Apollos, comprise ‘the brethren’ Paul speaks of in 1 Corinthians 16:12, i.e., those who brought the two letters from Corinth to Paul, one from the house of Chloe, 1 Corinthians 1:11, and the letter mentioned in 1 Corinthians 7:1.
The ‘refreshment’, 1 Corinthians 16:18, that Paul received from these three could not have been in the activities of the church as a whole since there were many active errors.
There are, as I see it, three things that may have refreshed Paul’s soul in relation to the Corinthians.
First, Paul was refreshed by simply hearing from the brethren he so loved even though there were troubles.
Secondly, not all the Corinthian brethren were caught up in all these troubles. Many would have been doing all they could do to unite the brethren in truth.
Thirdly, Paul may have been refreshed by the fact that the Corinthians were obviously concerned about their spiritual direction. Such concern was poured out in the two letters Paul received and thereby there was hope for all.
“The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. All the brothers and sisters here send you greetings. Greet one another with a holy kiss.” 1 Corinthians 16:19-20
Note that Paul was not repulsed by the Corinthians even though many were in sin. He was confident that their love of God, His truths, and promises of eternity would outweigh their love of this world. Here is a passage that helps us understand the relationship between churches in the New Testament, 1 Corinthians 16:19.
Churches were locally organized and autonomous, however, they had fellowship and communicated together in truth. The word ‘churches’ of Asia, 1 Corinthians 16:19, is a plural noun, i.e., more than one church, seven churches of Asia revealed in the book of Revelation, Revelation 2-3.
Paul had established an active relationship with a multitude of churches in Asia, Acts 19:26. If these churches were to ‘salute’ the church in Corinth there must have been communication between each other, i.e., a knowledge of each other. The word ‘salute’, KJV, is the Greek word ‘aspazomai’, and it means to welcome kindly bid welcome, greet.
New Testament churches were not isolationist but rather they communicated with each other in truth. Here is fellowship defined in the realm of the erring.
Other churches were allowed by Paul to ‘greet’ or ‘salute’ the brethren in Corinth even though they were guilty of a multitude of sins. No such greeting may be extended toward those who continue in said sins, 2 John 9-11.
Apparently, the fornicator of 1 Corinthians 5, was in a different situation than the brethren as a whole at Corinth. Though brethren were defrauding one another in the civil courts, 1 Corinthians 6:7, lacking love, 1 Corinthians 12:13, teaching false doctrines on the resurrection, 1 Corinthians 15:12, and a multitude of other sins they were apparently viewed in a different light than the un-repenting fornicator of 1 Corinthians 5.
If this is not so, how could Paul extend a ‘salutation’, 1 Corinthians 16:21, along with ‘all the brethren’, 1 Corinthians 16:20, to an un-repenting church? What was different from the sin of 1 Corinthians 5, and the others mentioned in this book?
The difference must have been in their accepting the sinner as a whole congregation with tolerance rather than exposing his sins, 1 Corinthians 5:2.
Secondly, it may be said that 1 Corinthians 5, would apply to every sinner mentioned in 1 Corinthians if there were no repentance. I would conclude then that the fifth chapter serves as a benchmark chapter against all those who would persist in their sins without repentance and prayer for forgiveness. They must not be ignored due to the fact that their souls are in jeopardy.
Paul would not contradict the teachings of another apostle in this area, 2 John 9-11. The two are clearly saying the same thing. Patience and longsuffering, i.e., the teaching of truth, must be applied to the erring before one is delivered unto Satan for the destruction of the flesh, 1 Corinthians 5:5. We must conclude then that Paul was sending salutations to the brethren as a whole.
They had transgressed in many areas, however, with proper teaching and attitude toward truth, they would exercise the discipline against the fornicator of 1 Corinthians 5, and root out all the other errors mentioned in this epistle if the need arises.
Included in those who saluted the Corinthian brethren were Aquila and Priscilla of Ephesus, 1 Corinthians 16:19. Paul first met these two faithful Christians in Corinth, Acts 18:1-2 / Acts 18:18-21 / Romans 16:5.
The Holy Kiss
How many times is the Holy Kiss mentioned in the scriptures? Besides this reference in 1 Corinthians 16:20, we find it also mentioned in, Romans 16:16, and 2 Corinthians 13:12. In these verses, the same words are used.
We also have it mentioned as a holy kiss in 1 Thessalonians 5:26, and described as a kiss of love in 1 Peter 5:14. And so, it is mentioned five times. But, what is it that these verses teach?
1. We must remember that throughout Bible times this was the customary, familiar mode of greeting.
We find it as early as Genesis 27:27, when Isaac greeted Jacob. It was the manner in which family members greeted each other when they were either meeting or parting.
And we have an example of the degree of importance they attached to observing this custom, when we see how deeply offended they must have felt when he complained bitterly that Jacob and his family had slipped away secretly, without allowing him to bid his daughters and grand-daughters farewell, Genesis 31:28.
2. Outside of the family relationship, it was the way in which men greeted men and women greeted women. In 1 Samuel 10:1, the prophet Samuel kissed the young king Saul. 1 Samuel 20:41, when David had to flee from King Saul, he and Jonathan kissed in parting.
This incident is sometimes used by homosexuals to justify their unnatural behaviour, but they use it because they are in grave ignorance of the familiar, long-established social customs of that time.
David kissed the aged Barzillal, who had helped him when he was a fugitive, being hunted by Absalom, 2 Samuel 19:39. This incident is also sometimes used by homosexuals to support their perversion, but they make such a claim because they are ignorant of the ancient Eastern social custom of that time. Ruth 1:9, records that Ruth kissed her two daughters-in-law farewell, after the deaths of her two sons.
3. But this ancient, familiar custom could hold hidden dangers, as we see in the account of the treachery of Joab, David’s uncle, 2 Samuel 20:9.
Joab regarded Amasa as a rival for the then post of commander of David’s army, and so, when the two met, Joab extended his right hand, apparently in friendship, and, according to ancient custom, he took hold of Amasa’s beard, as though he was about to kiss him. But, with his left hand, he thrust a sword into Amasa. The deception worked because Joab was left-handed, and Amasa was caught out by his treachery.
4. The kiss was also a familiar mode of greeting in New Testament times. Consider the following.
The father’s greeting of the returning Prodigal, Luke 15:20. The kiss with which Judas betrayed Jesus, Matthew 26:48-49. The shame of the appalling action of Judas is revealed in the reproachful response of Jesus Himself, Luke 22:48.
After the establishment of the Church, the kiss was still used when friends were parting. When Paul met with the Elders of the Ephesian church who had come to meet him, knowing that this was to be their last meeting with him they ‘fell on his neck and kissed him’, Acts 20:37.
5. Furthermore this was the expected mode of greeting in the days of Jesus. It was the traditional act of courtesy and welcome which expressed respect. Jesus rebuked Simon, the Pharisee for failing to offer Him the kiss of welcome when he accepted the invitation to visit Simon’s house, Luke 7:44-45. It must have been a particularly ungracious invitation!
6. In those days it was not the custom to shake hands in greeting or parting. It would have been better for Amasa if they had! Instead, the use of the kiss followed rules which had been set by custom. Family members and Friends would kiss on the cheek, or both cheeks, as in certain countries even today, France, Russia, and Italy, e.g.
Young people would kiss the hand of an older person, whilst the older person would kiss the young person/s head or forehead. It is important to notice, that whilst men greeted men, and women greeted women with a kiss, it was not the practice for men and women to greet each other in this way.
Obviously, the kiss as a token of love between men and women was also practised, as is shown in ‘The Song of Songs’, which is an Eastern love song, Song of Songs 1:2 / Song of Songs 8:1, but the kiss of greeting was something quite different and distinct, and free from any romantic associations.
7. The Holy kiss and the church. History records that the early church continued to use this mode of greeting, as Paul’s letter make plain, so we understand that he is not introducing a new revelation, or imposing a new practice on the church.
Justin Martyr, who was born about 100 A.D., and lived during the 2nd Century, when describing the Church’s worship, writing, ‘Prayers being ended, we salute one another with a kiss, and then the bread and wine are brought to the president.’
It is interesting to notice his use of the term ‘president’. He merely describes the brother, usually an elder, who ‘presided’ at the Lord’s Table.
The older congregations in the UK adopted that term and used it when they referred to the brother who ‘presided’ at the Lord’s Table on the Lord’s Day worship. Also worth noting, is that.
1. The kiss was given during the service.
2. It is before the celebration of the Lord’s Supper.
3. It was intended to show that those who met at the Lord’s Table, me in harmony and love.
So, this is what we have seen, so far. The kiss was an eastern mode of greeting of very great antiquity. It is found throughout Old Testament times and in the days of the Lord Jesus Himself.
Christians used it among themselves after the Church was established. In his letters, Paul commended it to the churches as the usual greeting of members of the Family and he stresses the word ‘holy’, although he does not describe the kiss as something that has been expressly commanded by God. That is, he does not describe it as ‘the holy kiss’, in a way that would imply that it was a distinct ceremony or ritual.
My personal view is that if Paul were writing today, he would probably say, ‘Greet each other with a warm handshake!’ Let me stress his use of the word ‘holy’ because it indicates something pure and free from defilement.
There is nothing suggestive, or promiscuous about the kiss of fellowship. It is ‘hagios’, holy, separated from sin and therefore consecrated to God. It is godlike in character.
Another early writer Cyril of Jerusalem, who live about 350 A.D., wrote, ‘Do not think that this kiss is like the kiss given to each other by mutual friends in the marketplace.’
Historically, this mode of greeting continued for several centuries as the last quotation reveals. There is evidence to show that it remained in the Western Church, that is, the church in the western part of the world, until about the 13th Century, and it remains in the Eastern Church up to the present time and is especially widely practised by congregations at so-called ‘Easter-time’ when it is described as ‘the kiss of love’.
Why did it die out as a regular practice, in Western Christianity? There may be several reasons.
1. There is the simple fact that the kiss, as a form of greeting, belongs to the East rather than to the West. Here, as every woman knows, it is more usual to shake hands, and when you examine ‘hand-shaking’ closely, you see that it is a very significant gesture.
There was a long period in our history when men wore side-arms. They carried swords, and the practice of extending the right hand in greeting showed that the hand was empty, it carried no weapon, and this implied a friendly greeting.
Remember that the sword was usually carried on the man’s left side, and was used in his right hand, the hand he extended in greeting. In those days, also, men would embrace each other in greeting and would kiss the hands of ladies.
2. Another plain fact is that the kiss of greeting felt out of use because it was clearly liable to abuse and could degenerate into something dangerous and harmful.
3. The enemies of the Church were always ready to seize on anything that might be construed as immoral or suggestive behaviour. From Roman times, Christians were falsely accused of all kinds of excesses in their worship.
The Lord’s Supper was actually said to be a time when Christians ‘ate human flesh and drank blood’, by people who were not interested in learning what the Lord’s Supper really is!
It is not difficult to see that those who spread such reports were capable of putting the wildest interpretation on the Christian’s kiss of fellowship. It was to disprove and dispel such stories that the kiss was probably discontinued.
4. No doubt, also, the growth of the church, and the size to which congregations grew, would make it difficult to continue the practice. There is no doubt that, although the numbers of Christians grew rapidly, they did not form the very large congregations that are seen in some places today.
So long as the congregation remains within a manageable size, it is not difficult to maintain the intimate sense of ‘family’, but the sad reality is that, here in the West, where size and number are regarded as desirable, it is not unusual to learn of congregations that are so large that the Shepherds do not know their sheep! And the sheep do not know each other!
Growth is fine but we need to ensure that the close bond of family is not lost. I am not arguing either for or against very large congregations. I am merely pointing out that it is possible for a congregation to become so large that it loses its character as a family in which the members know and care for each other.
However, if the practice of greeting with the Holy Kiss has died out, the brotherly love, created by the love of Christ Himself, should never die.
But, even if today we do not ‘greet one another with a holy kiss’, there should be other tokens of brotherhood. I believe that when we meet as a church, we should make an effort to greet as many of our brethren as possible.
I say ‘make an effort’, because in most congregations, when the church meets for worship on the Lord’s Day, there are some members who never make a move to greet their brothers and sisters.
If you wish to greet them, you will find it necessary to go to them, because they will never make the effort to come to you. And it is not unusual for these brethren to complain that they ‘feel neglected’ in the church, or that they feel ‘left out’.
Well, just as it takes two to kiss, it takes two to be friendly. Fellowship is not a one-way street. As congregations, we need to make a greater effort to show ourselves interested in people.
When visitors, and strangers, attend our services, what do we do? Do we sit or stand around speaking to our special friends? Or do we realize that, as members of the Lord’s Body, it is both our responsibility and privilege to extend a welcoming hand to someone who may be finding it both unfamiliar and strange to be in our Service?
I am thankful that there are many friendly people in our congregations, but, if it were to be left to others, visitors may well form a poor opinion of us! Be friendly! Make an effort.
It is not necessary to become involved in a theological discussion, much less an argument with visitors. Just remember that if at some time, someone had not made an effort to speak to you, you probably would not be in the church today.
The way in which brethren greeted each other in the early church was with a literal kiss, Acts 20:36-38. Paul terms it a ‘holy kiss’ because it was distinguished from a kiss one might give as a display of affection toward a mate or one’s own children.
Paul uses the word ‘salute’ KJV, 1 Corinthians 16:10, again and as we noted it means to greet, welcome, or wish well. The context of the chapter indicates that this is not a general act of affection to those of the world but rather a symbol that illustrates one’s standing with God and fellow brothers and sisters in Christ.
The Christian could not possibly greet, welcome into their fellowship, or wish one well who was lost in sin. If God does not receive one how can we, 1 John 1:5-7?
“I, Paul, write this greeting in my own hand. If anyone does not love the Lord, let that person be cursed! Come, Lord! The grace of the Lord Jesus be with you. My love to all of you in Christ Jesus. Amen.” 1 Corinthians 16:21-24
Note that Paul wrote this in his own hand, 1 Corinthians 16:21.
Constable, in his commentary, says the following.
‘Paul customarily dictated his letters, and a secretary wrote them down, Romans 16:22. However, he usually added a word of greeting at the end in his own hand that authenticated his epistles as coming from him, Galatians 6:11 / Colossians 4:18 / 2 Thessalonians 3:17. All of what follows is probably what he added.’
Interestingly Paul does not use the Greek word ‘agape’ for love, but ‘phileo’ here, 1 Corinthians 16:22. The Greek word ‘phileo’ means to love, regard with affection, to treat affectionately or kindly, to welcome a guest.
Barclay, in his commentary, says the following.
‘It is strange to meet with an Aramaic phrase in a Greek letter to a Greek Church. The explanation is that that phrase had become a watchword and a password. It summed up the vital hope of the early Church, and Christians whispered it to each other, identified each other by it, in a language which the heathen could not understand.’
Paul makes a clear statement regarding the one who has no affection toward Jesus Christ. Such a one is cursed to eternal damnation unless he changes.
The ‘holy kiss’ of mutual brotherly affection and fellowship could not be extended to such a one because he or she does not share in that common affection for God.
Paul knows that the Corinthians will experience the grace of God through their obedience, 1 Corinthians 16:23 / Romans 5:1-4. He started by speaking about grace, 1 Corinthians 1:3, and ends by speaking about grace.
The love of Paul was the love of souls no matter where their residence may be, 1 Corinthians 16:24 / 2 Corinthians 11:28.
Summary
Paul gives instructions regarding a collection for the needy saints in Jerusalem, 1 Corinthians 16:1-4.
Secondly, he gives his projected itinerary. Paul’s desire is to apparently supervise the final collection and send this money, with local church representatives, to Jerusalem and then head toward Rome, 1 Corinthians 16:6.
The reading of Romans 15:25-27, which was written approximately one year later than 1 Corinthians, indicates that Paul would have to go back to Jerusalem with the collected funds.
The encouragement is primarily found in 1 Corinthians 16:13-14. This fivefold admonition summarises the position Paul advocates in the faithful Christians at Corinth in light of all the current problems.
These brethren are commanded to ‘guard’ or be attentive to the errors around them and not to be deceived or misled by any, 1 Corinthians 15:33.
Secondly, they are to ‘stand fast’ or take a stand against the error around them rather than being tolerant or even taking part in it, 1 Corinthians 5:1ff.
Thirdly, Paul admonishes the brethren to be manly, i.e., courageous in this stand against error, 1 Corinthians 6:2-3.
Fourthly, the faithful Corinthians are to be ‘strong.’ The faithful Corinthians were to let the sword of God’s word be wielded in strength, 1 Corinthians 4:14-17.
Lastly, Paul commands that all these efforts against error must be conducted with a spirit of ‘love.’ Love takes into consideration the betterment of man’s physical and spiritual wellbeing, 1 John 3:16-17 / 1 John 4:10-17.
When those who are in error see your genuine concern for their soul it may be that they will at least try to study with you about your differences.
Paul concludes the letter with admonitions of fellowship and greetings. One cannot help but note the tender affection that the early saints had for each other as we read this final chapter.
The churches of Jesus Christ in this first-century obviously communicated with each other. They knew of each other’s troubles, 1 Corinthians 16:1-18, and their faithfulness or lack thereof, 1 Corinthians 16:19.
This communication was not a universal organization, yet, a union together in truth. All faithful saints are united in truth and organized locally.
For this, cause Paul could say, ‘ALL the brethren salute (greet) you. Salute one another with a holy kiss’, 1 Corinthians 16:20.