Salute All the Brethren

In this part of the sermon: Martin reviews the concluding exhortations of 1 Thessalonians as marks of a true church: intense prayerfulness, abounding love, and respect for God's Word. He introduces the…

Martin recounts how younger members of the congregation suggested 'What's in a kiss?' as a sermon title, which he declined but uses to introduce the sermon's theme.

continued intense prayerfulness brethren pray for us developing, growing, and manifested love salute the brethren with a holy kiss and then a constant and basic respect for and exposure to the word of God written I adjure you by the Lord that this epistle be read to all the brethren it is as though someone asked well how can all of this be realized and he said well I don't know and he says the grace of our Lord Jesus Christ be with you and when the grace of God is operative in assembly of God's people a true church then these things will characterize that church prayerfulness abounding love an...

1:31 - 2:56 Read in full sermon

In this part of the sermon: To understand the command, Martin first establishes the cultural background of the kiss in Eastern lands, noting its broader use as a general greeting among equals and inferiors…

To illustrate the intimate connotation of kissing in Western society, Martin challenges listeners to kiss a stranger on Bloomfield Avenue, highlighting the social trouble it would cause.

of human affections legitimate only where those relationships of intimate human affection exist lovers kiss lovers kiss husbands and wives kiss mothers and fathers may kiss and caress their children now whatever other significance the kiss has this is its major and primary connotation in our society if you don't believe me you just go down to Bloomfield Avenue and kiss the first woman that comes along or you ladies kiss the first woman or man that comes along or man you kiss the first man or woman if you don't believe me that the kiss has primarily a significance within a far more intimate cir...

4:23 - 5:51 Read in full sermon

In this part of the sermon: To understand the command, Martin first establishes the cultural background of the kiss in Eastern lands, noting its broader use as a general greeting among equals and inferiors…

Martin quotes from 'Manners and Customs in Bible Lands' to explain the common practice of kissing as a greeting in Eastern homes and the difference between Oriental and Occidental greetings.

lest he be angry and he perish in the way reading from the book that I recommended in the hermeneutics class last year Manners and Customs in Bible Lands the article on the subject of kissers says this guests in holy land homes expect to be kissed as they enter you remember when Jesus was entertained by a Pharisee he condemned him by saying thou gavest me no kiss Luke 7.45 the difference between the oriental and the occidental that is our way of greeting each other is made clear by a man who lived in Palestine for many years and this is what he said here in our culture men shake hands when the...

5:51 - 7:19 Read in full sermon

In this part of the sermon: To understand the command, Martin first establishes the cultural background of the kiss in Eastern lands, noting its broader use as a general greeting among equals and inferiors…

Martin lists numerous Old and New Testament examples of men kissing men (Jacob, Esau, Joseph, Aaron, Moses, David, Jonathan) and the father kissing the prodigal, to show the common usage of kissing as a greeting.

as you go to the scriptures you find many examples of kissing men kissing men Jacob kissed his father Genesis 27.27 Esau kissed Jacob Genesis 33.4 Joseph kissed his brothers Genesis 45.15 the sons of Joseph, Genesis 48.10. Aaron kissed Moses, Exodus 4.27. Moses kissed Jethro. All kinds of kissing going on in the Old Testament. David and Jonathan kissed each other, 1 Samuel 20.41. The father kissed the prodigal, Luke 15. The elders of Miletus kissed Paul. And you remember it says they fell on his neck and kissed him. Another Eastern custom is the placing of the head upon the shoulder and then t...

7:19 - 8:22 Read in full sermon

In this part of the sermon: To understand the command, Martin first establishes the cultural background of the kiss in Eastern lands, noting its broader use as a general greeting among equals and inferiors…

He describes the Eastern custom of placing the head on the shoulder and kissing each cheek, relating it to the elders of Miletus kissing Paul.

as you go to the scriptures you find many examples of kissing men kissing men Jacob kissed his father Genesis 27.27 Esau kissed Jacob Genesis 33.4 Joseph kissed his brothers Genesis 45.15 the sons of Joseph, Genesis 48.10. Aaron kissed Moses, Exodus 4.27. Moses kissed Jethro. All kinds of kissing going on in the Old Testament. David and Jonathan kissed each other, 1 Samuel 20.41. The father kissed the prodigal, Luke 15. The elders of Miletus kissed Paul. And you remember it says they fell on his neck and kissed him. Another Eastern custom is the placing of the head upon the shoulder and then t...

7:19 - 8:22 Read in full sermon

In this part of the sermon: To understand the command, Martin first establishes the cultural background of the kiss in Eastern lands, noting its broader use as a general greeting among equals and inferiors…

Martin compares the biblical kiss of normal greeting to the 'hearty handshake' in contemporary Western society, explaining its social etiquette.

men, between women and men, if the woman is gracious enough to extend her hand first, or if the man is ignorant that that's the proper thing to do. Sticks out his hand first and the woman not to leave him embarrassed. And I trust you ladies never do that. If a man doesn't, in his zeal to show his warm greetings, doesn't wait for you to extend your hand, don't ever leave him hanging his hand there. That's cruel.

8:22 - 8:47 Read in full sermon

Driving home: For the basic concept of holy in the scripture is not that there is something intrinsically pure in the thing itself, but that it is separated unto God and separated unto special usage.

He uses the example of badger skins and other materials of the tabernacle becoming 'holy' not by intrinsic purity but by being set apart for God's special use, to explain the concept of the 'holy kiss'.

There's nothing more embarrassing to a man than to have his hand out and then just said I have to have it with her back because he senses that he's broken custom. Now, here's the setting of the Oriental custom. Now notice the Apostle's command says, Salute all the brethren with a holy kiss. Now, what made it holy? And this is the beauty of the gospel. As the gospel came into that cultural setting, it took things that were common to that culture and separating them unto a special purpose, it made them holy. For the basic concept of holy in the scripture is not that there is something intrinsica...

8:47 - 9:54 Read in full sermon

Driving home: For the basic concept of holy in the scripture is not that there is something intrinsically pure in the thing itself, but that it is separated unto God and separated unto special usage.

Martin quotes Justin Martyr, Tertullian, and Origen to demonstrate that the 'holy kiss' was a common and ordinary part of early Christian worship and fellowship.

but it became the symbol of their deep attachment to one another in the bonds of christ and so the common kiss separated unto the use of god becomes the holy kiss and this apparently became the common practice of the people of god in the church in its early existence for there are no fewer than five references to the holy kiss in the epistles four times it's called the holy kiss romans 16 16 first corinthians 16 20 second corinthians 13 12 and here and then in first peter 5 14 it's called the kiss of love so this is no small thing five commands to greet the brethren with the holy kiss or the k...

10:57 - 12:20 Read in full sermon

Driving home: So when the apostle says to the brethren, greet one another with a holy kiss, he's saying, let the kiss of the lips be but the echo and the expression of the true love of the heart. Don't be involved in Judas kissing in …

The 'Judas kiss' is used as a stark contrast to the 'holy kiss,' illustrating how a symbol of affection can be perverted into a signal of betrayal, emphasizing the need for inward sincerity.

A kiss that is holy because it is a demonstration outwardly of what is real inwardly. I don't want you giving one another a Judas kiss. You remember? When Judas was about to betray our Lord, he came and he kissed him and Jesus asked him, Luke 24, 48, Betrayest thou the Son of Man with a kiss?

15:15 - 15:38 Read in full sermon

The point: Greet one another with a 'holy handshake' as the contemporary equivalent of the holy kiss, making it an honest expression of love in Christ.

Martin gives examples of 'profane handshakes' in the world (prize fighters, football captains) to show that a handshake can be a mere social custom without genuine affection, contrasting it with the 'holy handshake'.

No, with a holy handshake. A holy handshake. Not just a handshake that is a social duty, that's a profane handshake. Even prize fighters who are being paid to knock each other's blocks off before they start the round, they shake hands, they tap gloves.

18:34 - 18:53 Read in full sermon

The point: Cultivate a broad, impartial love for all God's people, especially those in your own assembly, even if they naturally rub you the wrong way.

Martin quotes church historian Neander, who describes how the fraternal kiss among early Christians astonished pagans, demonstrating the powerful witness of their visible love and unity.

And one of the primary marks of the early church which caused amazement amongst the heathen societies was the presence of the holy kiss amongst the brethren. Let me read from an author, Neander, great church historian, who commented, the fraternal kiss with which everyone after being baptized was received into the community of Christians, which the members bestowed on each other just before the celebration of the communion and with which every Christian saluted his brother, though he never saw him before, was not an empty form, but the expression of Christian feelings, a token of the relation ...

20:19 - 21:46 Read in full sermon

The point: Cultivate a broad, impartial love for all God's people, especially those in your own assembly, even if they naturally rub you the wrong way.

He uses the analogy of courtship versus marriage to explain that it's easier to 'love people at a distance' than in intimate, sustained relationships where faults become apparent.

In our context, in the holy handshake. Now let me say, knowing a little something of human nature, it's much easier to quote love people at a distance. Many a couple that have swooned around in a half days in a time of courtship have had fiery eyes of anger for years after the wedding.

22:35 - 22:58 Read in full sermon

The point: Allow the command to love all brethren to drive you to prayer when you struggle to love someone, and then to reconciliation with that brother or sister.

Martin shares an anecdote from his own assembly where one member confessed to another, 'I just don't like you,' illustrating the challenge of cultivating impartial love and the need to address such feelings.

And it's that sense that you must, but you can't, that drives you to the Lord. And then it'll drive you to that brother or sister. I know of an instance just this past week where this happened in our own assembly. Where someone went to someone else and for some reason, I don't know why, but there's something in me that I don't like about you.

24:58 - 25:19 Read in full sermon

The point: Allow the command to love all brethren to drive you to prayer when you struggle to love someone, and then to reconciliation with that brother or sister.

He uses the vivid image of wanting to look 'right through back to his retina' when shaking hands to convey the desire for genuine, transparent love and acceptance.

But you see, the thing that drove that was the recognition, I want to meet that man and look him right back to what I call the retina. I don't want to look him in his forehead when I shake his hand. I don't want to look at the glassy part of his eyeballs. I want to look right through back to his retina.

25:28 - 25:41 Read in full sermon

The point: Keep short accounts with your brethren, addressing issues promptly to ensure your greetings are genuine and not hypocritical.

Martin asks why few marriages remain beautiful after two years, linking it to a lack of willingness to 'work at the grace of cultivating a love that will stand the test of full exposure'.

Why are so few marriages a beautiful thing after two years? Because there are so few people willing to work at the grace of cultivating a love that will stand the test of full exposure.

26:05 - 26:18 Read in full sermon

The point: Keep short accounts with your brethren, addressing issues promptly to ensure your greetings are genuine and not hypocritical.

He shares his practice in marriage counseling, telling couples they don't truly know each other yet, emphasizing that love in marriage requires grace and work after full exposure.

I tell all the couples that I counsel before the Mass, you think you know it, so you don't know the first thing about her, and you don't know the first thing about him.

26:20 - 26:26 Read in full sermon

The point: Keep short accounts with your brethren, addressing issues promptly to ensure your greetings are genuine and not hypocritical.

Martin refers to his membership classes where he warns new members that they will discover the faults of others, reinforcing the need for intentional love and grace within the church.

In the sense that you're taking a step into an unknown relationship, but if you take it in this confidence that even after I know all about him or all about her, if God has led us into this relationship, He can give us grace to make the necessary adjustments if we're willing to roll up our sleeves and work at it. And that's the same thing with the church. I tell that in the membership classes. You've been there when I say, you'll get to know that we've got all kinds of faults because we're all sinners in an imperfect state of sanctification.

26:37 - 27:07 Read in full sermon

The point: If there's an issue, go to your brother, rebuke him in love if he wronged you, and forgive him if he repents, to clear the air before offering a 'holy handshake'.

He coins the term 'Judas handshake' to describe a handshake given with an unholy heart, emphasizing the hypocrisy of outward greeting without inward love.

Down under here, I'm like this. That's not a holy handshake. That's a Judas handshake. Betrayest thou thy brother with a handshake?

28:28 - 28:36 Read in full sermon

Driving home: If my duty is determined by my genes and my environment, then there's no commandment concerning which someone might not legitimately say, I pray they have me excused.

Martin constructs a hypothetical scenario where a reserved Thessalonian believer tries to excuse himself from the 'holy kiss' command due to temperament, then extends this to other commands (submission, fornication) to show the fallacy of excusing duty based on natural inclination.

Suppose someone sitting in the Thessalonian assembly, he was sitting there that morning, the elder read this thing, greet all the brethren with a holy kiss. He said, oh, but wait a minute, I'm just not like that. Some of these guys are very ebullient and outgoing and gregarious, but I'm just not like that. And he goes up to one of the elders and he says, sir, I know at the latter part of Paul's letter it said I'm to greet all the brethren with a holy kiss, but I'm just too reserved.

29:35 - 29:59 Read in full sermon

The point: Make conscious efforts to demonstrate your love to your brethren, regardless of your natural temperament, shyness, or perceived ability.

Martin shares a personal anecdote about tracking down congregants in the pews on Sunday nights to shake their hands, explaining it as his natural way of demonstrating love, even if it's easier for him than others.

It all levels out. Some may find this command no burden. I, for one, find it no problem. I sat here analyzing myself as I was preparing and sat at home in my study.

32:12 - 32:22 Read in full sermon

In this part of the sermon: Believers must make conscious efforts to demonstrate love, regardless of natural temperament or shyness. Martin emphasizes that duty is determined by God's Word and grace, not…

He uses the example of wives needing to hear 'I love you' repeatedly, even if it's been said many times, to illustrate the human need for conscious, tangible confirmations of love.

And once you believe it is, then you're going to make conscious efforts to demonstrate your love to the brethren. You say, well, why should that be necessary? Well, how many times have some of you wives said to your husband, dear, I know you love me, but I'd just love to have you tell me. How many times have you got to tell him?

33:21 - 33:41 Read in full sermon

In this part of the sermon: Believers must make conscious efforts to demonstrate love, regardless of natural temperament or shyness. Martin emphasizes that duty is determined by God's Word and grace, not…

He contrasts a husband who only writes love poems with one who helps with chores, emphasizing that love needs to be backed by actions, not just words.

Or if you had a husband who was all the time telling he loved you, saw you with dishes piled up, a hamper full of clothes, a floor that needs scrubbing, he's sitting around twiddling his thumbs writing love poems,

33:53 - 34:07 Read in full sermon

In this part of the sermon: Believers must make conscious efforts to demonstrate love, regardless of natural temperament or shyness. Martin emphasizes that duty is determined by God's Word and grace, not…

Martin compares the Lord's Supper, with its tangible symbols, to the need for conscious demonstrations of love, as both confirm and express affection.

There's one reason why the Lord's given us His table. The communion. Because we take in our hands these tangible symbols, object lessons of His dying love to us. And in so doing, His love to us is confirmed.

34:30 - 34:47 Read in full sermon