John Calvin on Romans 16:16

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 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 “show 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 2 Samuel 20:9; Luke 7:45; Matthew 26:49. This “holy kiss” is mentioned in 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:26. It is called the kiss of love, or charity, by Peter, 1 Peter 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’s 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. 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, Griesbach approves of τάσαι, “all,” after Churches: then it would be “all 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. he was endeavoring, as much as he could, to bind all the members of Christ by the mutual bond of love.

Romans 16:17-20

17. Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

17. Obsecro autem vos fratres, ut observetis eos qui dissidia et offensiones contra doctrinam, quam vos didicistis, excitant; et ut declinetis ab illis.

18. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.

18. Qui enim tales sunt, Christo Domino non serviunt, sed suo ventri; ac per blandiloquentiam et assentationem decipiunt corda simplicium.

19. For your obedience is come abroad unto all men. I am glad therefore on your behalf: but yet I would have you wise unto that which is good, and simple concerning evil.

19. Vestra quidem obedientia ad omnes permanavit: gaudeo igitur de vobis; sed volo vos sapientes esse ad bonum, simplices verb ad malum.

20. And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen.

20. Deus autem pacis conteret brevi Satanam sub pedibus vestris. Gratia Domini nostri Iesu Christi sit vobiscum. Amen.