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16.Salute one another with a holy kiss It is clear from many parts of Scripture, that a kiss was a usual and common symbol of friendship among the Jews; it was perhaps less used by the Romans, though not unfrequent, only it was not lawful to kiss women, except those only who were relatives. It became however a custom among the ancients for Christians to kiss one another before partaking of the Supper, to testify by that sign their friendship; and then they bestowed their alms, that they might in reality and by the effect confirm what they had represented by the kiss: all this appears evident from one of the homilies of [Chrysostom ] (478) Hence has arisen that practice among the Papists at this day, of kissing the paten, and of bestowing an offering: the former of which is nothing but superstition without any benefit, the other serves no other purpose but to satisfy the avariciousness of the priests, if indeed it can be satisfied.
Paul however seems not here positively to have enjoined a ceremony, but only exhorts them to cherish brotherly love; and he distinguishes it from the profane friendships of the world, which, for the most part, are either disguised or attained by vices, or retained by wicked arts, and never tend to any good. By sending salutations from the Churches, (479) he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.
(478) It appears from [Justin Martyr ] and [Tertullian ], that the early Christians kissed one another always after prayers, or at the end of the service. They did so, says [Grotius ], to “ that they were all equal; for the Persians and the orientals kissed the mouth of those only of the same rank, and gave their hands to be kissed by their inferiors.” It was evidently a custom among the Jews. See 2Sa_20:9; Luk_7:45; Mat_26:49. This “ kiss” is mentioned in 1Co_16:20; 2Co_13:12; 1Th_5:26. It is called the kiss of love, or charity, by Peter, 1Pe_5:14. It was one of those things which arose from peculiar habits, and is not be considered as binding on all nations, any more than the washing of feet. The Apostle’ object seems to have been, not to enjoin a rite, but to regulate a practice, already existing, and to preserve it from abuse: it was to be a holy kiss. — Ed.
(479) [Griesbach ] approves of τάσαι “” after Churches: then it would be “ the Churches;” that is, of Greece, says [Grotius ], but of Corinth, says [Wolfius ], even those which assembled at different private houses: and this is a more likely supposition, than that Paul, according to [Origen ] and others, took it as granted that all the Churches which he had founded wished well to the Church of Rome. That they wished well to it there can be no doubt; but it is not probable that Paul acted on such a supposition. — Ed.