Category: The One Another Commands

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Greet One Another With a Holy Kiss

Summary of my sermon, based on 2 Corinthians 13:12. Preached at Greenhills Christian Fellowship Toronto on November 3, 2025.

How do you view greeting? For many of us, it’s probably not something we think about very much. Among my friends and colleagues—even my manager—it’s not really something we think about. Usually for me, it’s just a simple “what’s up,” because I grew up in Scarborough in the late 90s. That was our thing back then. For the most part here in the West, it’s not something we think of very often.

That’s not the case in other countries. Recently I came across a reel about greetings in Japan where, depending on your status relative to the person you’re greeting, there are various appropriate ways to greet. If you happen to see the president of your company in the morning, the appropriate greeting would be “Ohayougozimashita”—the longest, most polite form of “good morning.” For a manager it might be “Ohayougozaimasu,” for a senpai it’s simply “Ohayou,” and for a friend or colleague it can be as short as “Sus.” In general, the longer the greeting, the more polite and formal; the shorter, the more casual. Japan is much more rigidly structured in that way than the West.

Something else I found on the interwebs: people crashing out on LinkedIn over how you greet someone on the phone. One recruiter from North Carolina posted (in all caps): “I returned the candidate’s call. His first words shocked me.” The candidate had left a very professional message, a high-level profile, but when the recruiter called back (from the same number), he answered, “Hello.” Apparently that mattered a lot. The recruiter couldn’t understand why professionals answer without saying who they are. As you can imagine, the post was met with ridicule. My favorite reply: “It’s obviously unacceptable to answer just ‘hello.’ You have to say, ‘Hello, is it me you’re looking for?’” (Yes, that’s Lionel Richie.)

In all seriousness, while LinkedIn recruiters may be a little overzealous, greetings do matter. They matter enough that the Apostle Paul commanded Christians how to greet one another. This is one of the “one another” commands we’re covering: “Greet one another with a holy kiss.” (2 Corinthians 13:12, ESV) Paul repeats it in Romans 16:16; 1 Corinthians 16:20; 1 Thessalonians 5:26. Peter echoes it with a slight variation: “Greet one another with the kiss of love.” (1 Peter 5:14, ESV)

Depending on your cultural background, that may sound strange. But in Toronto, this might not be so foreign. Think of the Kennedy Kiss & Ride—a staple in Scarborough culture. It captures the idea: not an erotic kiss, but a simple greeting (often a cheek-kiss). In North America, that’s not predominant anymore; in parts of Europe, Latin America, and the Middle East, it still is. In the Philippines there’s the “besso-besso”. But, even within one culture, families vary. On my mom’s side, we greet elders with a kiss on the cheek (I don’t “mano” my Lola; I kiss her as a greeting). On my dad’s side, it’s different. Not better or worse—just different.

The key point: kissing has been, and continues to be, a common greeting in many parts of the world, especially among family and close friends. A biblical example appears in Acts 20 when Paul says farewell to the Ephesian elders: “And when he had said these things, he knelt down and prayed with them all. And there was much weeping on the part of all; they embraced Paul and kissed him, being sorrowful most of all because of the word he had spoken, that they would not see his face again.” (Acts 20:36–38, ESV)

That brings us to the adjective holy. What does a holy kiss mean? One way to understand it is by its opposite: unholy kisses.

The most infamous unholy kiss is Judas’s betrayal: “Now the betrayer had given them a sign, saying, ‘The one I will kiss is the man. Seize him and lead him away under guard.’ And when he came, he went up to him at once and said, ‘Rabbi!’ And he kissed him. And they laid hands on him and seized him.” (Mark 14:44–46, ESV)

Another unholy kiss is a kiss of deception in 2 Samuel 20. After David replaced Joab with Amasa, Joab met Amasa on the road: “And Joab said to Amasa, ‘Is it well with you, my brother?’ And Joab took Amasa by the beard with his right hand to kiss him. But Amasa did not observe the sword that was in Joab’s hand. So Joab struck him… and he died.” (2 Samuel 20:9–10, ESV)

In the church, we may not often face outright betrayal, but we can be tempted to deceive—to greet warmly while harboring jealousy, anger, or bitterness. Paul instructs us otherwise: “Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you.” (Ephesians 4:31–32, ESV)

That is the content of a holy greeting: kindness, tenderheartedness, forgiveness. A beautiful picture of a holy kiss appears in Jesus’ parable of the prodigal son: “But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him.” (Luke 15:20, ESV)

It is a kiss of forgiveness and grace, overshadowing great wrong. I think Paul had this kind of grace in mind when he urged the Corinthians to greet one another with a holy kiss—especially given his painful history with them. He had confronted sexual immorality, greed, idolatry, slander, adultery, and divisions. He wrote a hard letter and made a painful visit. Then he explained:

“For I made up my mind not to make another painful visit to you. For if I cause you pain, who is there to make me glad but the one whom I have pained?… For I wrote to you out of much affliction and anguish of heart and with many tears… to let you know the abundant love that I have for you.” (2 Corinthians 2:1–4, ESV)

So when Paul says “greet one another with a holy kiss,” he means: you are family now. Show closeness and affection in a way that fits the gospel you believe and the salvation you’ve received in Christ.

In closing, I’m not saying we need to start kissing each other as part of our greetings. We’re in Canada; that’s not our common form. But we should practice whatever is culturally appropriate to show we are not mere acquaintances—we are the family of God, brothers and sisters in Christ. Our greetings should be affectionate and reflect our relationship to each other. They should not be unholy or deceitful, hiding things that need to be addressed. They should be genuine and true, holy, and filled with the self-sacrificing grace and love Christ showed us when he died on the cross—a gospel we remember especially when we celebrate the Lord’s Supper.

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Instruct One Another

Summary of my sermon, based on Romans 15:14-16. Preached at Greenhills Christian Fellowship Toronto on September 7, 2025.

It’s been a little over five hundred years since Martin Luther posted his Ninety-five Theses and sparked the Protestant Reformation. We often summarize that movement with the five solas, but there’s a pastoral thread that can be overlooked: the question of language in worship and in our Bibles. For centuries much of Western Christianity heard Scripture read publicly in Latin—even when few understood it. The Reformers pressed forward the conviction of Scripture alone: if the Bible is our final authority for faith and practice, then God’s people must be able to hear and read it in their own tongue. That conviction helps explain why Luther translated the Bible into German and why, over time, churches moved toward the language of the people.

That ties directly to our text: “I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another” (Romans 15:14, ESV). Paul is not only speaking to pastors; he is addressing the church. Because the gospel has taken root, ordinary believers—indwelt by the Spirit—are able to teach and admonish one another. He adds that he writes “very boldly by way of reminder, because of the grace given me by God to be a minister of Christ Jesus to the Gentiles… so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit” (Romans 15:15–16, ESV). Paul’s ministry is by grace, and our mutual ministry is too.

Yesterday I sat in on an Evangelism Explosion preview. One of the guests, Richard, professed faith in Christ—praise God. In another group a man named Greg voiced a familiar objection: a pastor stands at a podium and tells people what to believe. I would answer this way: Christian preaching isn’t someone imposing opinions; it is the Spirit opening the text he inspired. As Paul says, “And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual” (1 Corinthians 2:13, ESV). And the sermon is only one hour a week. There are 167 other hours where the command of Romans 15:14 lives—around dinner tables, in small groups, over coffee, on phone calls—where believers gently, humbly bring God’s Word to one another.

Jesus promised this help for all his disciples: “But the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all that I have said to you” (John 14:26, ESV). If you belong to Christ, the Spirit is your Teacher. You are not left to yourself, and you are not disqualified from speaking God’s truth in love.

With that privilege comes a boundary. We do not teach our hunches or preferences; we teach what God has said. “Trust in the Lord with all your heart, and do not lean on your own understanding. In all your ways acknowledge him, and he will make straight your paths. Be not wise in your own eyes; fear the Lord, and turn away from evil. It will be healing to your flesh and refreshment to your bones” (Proverbs 3:5–8, ESV). Peter presses the same point: “And we have the prophetic word more fully confirmed, to which you will do well to pay attention as to a lamp shining in a dark place… knowing this first of all, that no prophecy of Scripture comes from someone’s own interpretation. For no prophecy was ever produced by the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:19–21, ESV). The Spirit who inspired the Word never contradicts the Word.

And here is the purpose: we teach one another so that our lives might be an acceptable offering to God, sanctified by the Holy Spirit (Romans 15:16). Mutual instruction is priestly service. It keeps pointing us back to the gospel—Christ crucified, buried, and risen; repentance and faith; walking by the Spirit. If you want to grow in this calling, begin here: know the gospel and know your Bible. Read it daily. Read it with someone. Memorize a verse you can share this week. Ask, “How does this passage lead me to Christ?” Then look for one concrete opportunity to encourage, correct, or comfort a brother or sister with the Word.

As we come to the Lord’s Table, we remember that “as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes” (1 Corinthians 11:26, ESV). Church, you are full of goodness, filled with knowledge, and—by the Spirit—able to instruct one another. Let’s walk in that grace together.

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Welcome One Another

Summary of my sermon, based on Romans 15:7-13. Preached at Greenhills Christian Fellowship Toronto on August 3, 2025.

When I arrived at Capernwray, I felt like a fish out of water. Most of the students were from small towns in rural Alberta—white, small-town kids who’d never lived in a city. I was one of only three Asians and definitely the only one from a big city. They nicknamed me “Big City Brown Bear.” Everything about me—from my clothes to my taste in music—set me apart. And yet, despite the differences, I felt completely welcome. Why? Because we all had one thing in common: our faith in Jesus Christ. And when Christ is the center, most differences fade into the background.

That’s how it should be in the church. But the truth is, we often argue about small things—things that shouldn’t divide us. That’s why Paul says in Romans 15:7, “Therefore welcome one another as Christ has welcomed you, for the glory of God.” If it were easy to get along, Paul wouldn’t have had to say this. So what was going on?

To understand, we have to look back to Romans 14. There Paul writes, “As for the one who is weak in faith, welcome him, but not to quarrel over opinions” (v.1). That phrase “welcome him” is the same verb Paul uses in 15:7. The issue in Rome wasn’t false teaching—it was disagreement over things like food. Some believers felt free to eat anything. Others, whom Paul refers to as “weak in faith,” ate only vegetables.

Why the restriction? Some think they were avoiding meat sacrificed to idols, like the situation Paul addressed in 1 Corinthians 8. But in Rome, the issue likely had more to do with Jewish Christians trying to keep kosher. Because they had been cut off from the Jewish community for following Christ, they couldn’t get kosher meat—and so they stuck with vegetables. These believers were already being marginalized by their own people. And now, some Gentile Christians were judging or even despising them for their dietary convictions.

Paul is clear: this should not be. “Who are you to pass judgment on the servant of another?” (Romans 14:4). He reminds both groups that “the kingdom of God is not a matter of eating and drinking but of righteousness and peace and joy in the Holy Spirit” (v.17). In other words, don’t let food or tradition cause division. Focus on what truly matters—life in the Spirit.

What’s remarkable is how gracious Paul is here. In his letter to the Galatians, he’s angry because some were insisting that Gentiles follow the Jewish law to be saved. That, Paul says, is a false gospel. But in Romans, the Jewish Christians weren’t trying to impose their views—they were simply trying to live according to their convictions. And the Gentiles were misjudging them. So Paul urges both groups to stop judging and start welcoming.

Romans 15:7 drives the point home: “Welcome one another as Christ has welcomed you.” Christ didn’t wait until we had perfect theology or the right lifestyle. He welcomed us in grace. And that’s how we’re to welcome others—especially when they see things differently. Paul continues, explaining that Jesus came as the Jewish Messiah to confirm God’s promises, “in order that the Gentiles might glorify God for his mercy” (v.9). Then he quotes four Old Testament passages—one each from the Law, the Prophets, and the Writings—showing that Gentiles were always meant to join the Jews in worshiping God.

So what does this mean for us? It’s easy to divide over minor issues—especially convictions that aren’t essential to the Gospel. Protestants have split into countless denominations, often over secondary matters. Even within churches, we can be tempted to look down on each other for our choices—what we listen to, watch, or how we raise our kids. But we’re called to something better.

We need discernment. Paul isn’t saying ignore sin—there’s still a place for lovingly confronting what’s wrong. But he is saying don’t turn personal convictions into dividing lines. Instead, pursue what leads to peace and mutual upbuilding.

That’s why Paul ends with this prayer: “May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope” (Romans 15:13). Joy, peace, and hope—those are the marks of a church that truly welcomes like Christ.

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Serve One Another

Summary of my sermon, based on Galatians 5:13-15. Preached at Greenhills Christian Fellowship Toronto on July 6, 2025.

When you hear the word “freedom,” what comes to mind? For many people, it’s economic freedom—having enough money to do whatever you want. Whether it’s traveling, taking up hobbies, or just relaxing on a beach, freedom often looks like having no obligations. And while that kind of freedom sounds appealing, it’s often just a dream. In reality, we carve out little moments of freedom—like weekends or holidays—tiny escapes from the things we must do. But this leads to a misunderstanding: that freedom is simply the opposite of obligation. That’s why Galatians 5:13 is so important. Paul writes, “You were called to freedom.” And that very first line pushes against our assumptions. Freedom, according to the Bible, is not something we naturally have. Nor is it something we fight for. It’s something we’re called to—by God.

This brings us to our One Another series. If you’ve been with us since January, you’ll remember that we’ve been working through the “one another” commands of the New Testament—23 in total, though some are repeated. We began with “love one another,” which is repeated more than any other. It’s foundational, the “one command to rule them all.” And it directly connects to today’s command in Galatians 5:13: “through love, serve one another.” Paul goes on in verse 14 to say, “For the whole law is fulfilled in one word: ‘You shall love your neighbor as yourself.’” But that’s not the only “one another” command in this passage. In verse 15, Paul gives a warning: “But if you bite and devour one another, watch out that you are not consumed by one another.”

So what does it mean to be called to freedom? First, it means that freedom doesn’t equal doing whatever we want. Even our most celebrated freedoms—like freedom of speech—have limits. Just try yelling “bomb” on a plane and see how far that freedom goes. Freedom always comes with boundaries. And in Scripture, being “called” to freedom emphasizes that it comes from God. Galatians 1:15–16 tells us that God, by his grace, set Paul apart and called him. In 1 Corinthians 1:24, the message of Christ crucified is foolish to the world, but to those who are called, it is the power and wisdom of God. True freedom is a gift we receive when we are called by God and come to know Christ.

This is why Jesus says in John 8:36, “So if the Son sets you free, you will be free indeed.” And Romans 8:1–2 says that we are free from the law of sin and death. But that doesn’t mean we’re free to sin. In fact, Romans 6:16 warns that if we present ourselves to sin, we become slaves to it. Freedom in Christ isn’t the freedom to do whatever we want—it’s the freedom to obey God. It’s the freedom to live in love and righteousness. That’s why Paul says, “Don’t use your freedom as an opportunity for the flesh.”

Now here’s the warning. Even though we are free from the penalty and power of sin, we still live in a world where the presence of sin is real. That’s why Paul warns us not to bite and devour one another. Because when we do, we’re not acting in freedom—we’re acting like the enemy. 1 Peter 5:8 describes the devil as a roaring lion seeking someone to devour. And when we gossip, manipulate, and turn on each other, we’re reflecting his work—not God’s. That’s why Paul tells us again: use your freedom to serve one another in love.

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Outdo One Another in Showing Honour

Summary of my sermon, based on Romans 12:9-13. Preached at Greenhills Christian Fellowship Toronto on March 2, 2025.

The world has its own way of defining honor—bravery in battle, sacrifices made for others, accomplishments that inspire awe. Just think of Telesforo Trinidad. Most of us had never heard his name, but the US Navy did something extraordinary in his memory. They decided to name a warship after him—one of their most powerful destroyers. Why? Because in 1915, after surviving a deadly boiler explosion aboard the USS San Diego, he ran back—twice—into the fire and smoke to rescue two fellow sailors. And he did this not in the heat of combat but during peacetime. That’s the kind of gallantry that earned him the Medal of Honor, an award given only to those who go above and beyond the call of duty. His story reminds us that true honor often looks like self-sacrifice and courage, even when no one is watching.

That’s the kind of example that easily earns respect. When someone risks their life or achieves something extraordinary, we naturally want to honor them. But in the Kingdom of God, things work differently. As followers of Christ, we’re not just called to recognize those moments of greatness—we’re called to outdo one another in showing honor. That’s not just about giving credit where it’s due. It’s about a radical kind of love that seeks to lift others up whether or not the world thinks they deserve it. Romans 12:10 tells us, “Love one another with brotherly affection. Outdo one another in showing honor.” It’s not a suggestion; it’s a command. It’s how we love genuinely, with the kind of affection that sees each other as family.

Paul doesn’t just say, “Love one another”—he says to do it with brotherly affection. That’s the love you have for your family. You don’t love your kids because they always behave. You love them because they’re yours. In Christ, we’ve been adopted into the same spiritual family. Ephesians 2:19 says we’re no longer strangers but members of the household of God. That means our love for one another should be deep, genuine, and rooted in shared identity. And if we love like that, then honoring each other becomes an extension of that love. It’s not something we tack on—it’s how love expresses itself.

And then there’s that fascinating word: outdo. Paul could’ve said “honor one another,” and left it at that. But he ups the ante. He says we should try to outdo each other in this. In other words, if someone honors you, you try to go even further in honoring them back—not to boast, but because Christ has loved you so deeply that you can’t help but overflow it onto others. It’s not a competition of pride, but a pursuit of humility. It flips the world’s values upside down. Where the world wants to be better than, Scripture calls us to be better at lifting others up.

Of course, it’s easy to show honor to someone who seems worthy of it. Think of the benefits Medal of Honor recipients receive: higher pensions, free education for their kids, even a tradition where they’re saluted by generals. But the real challenge is this: how do we honor someone who doesn’t seem worthy? What if someone hasn’t done anything particularly impressive? Or worse—what if they’ve hurt you or disappointed you?

That’s where Philippians 4:8 comes in. Paul says to focus on whatever is true, honorable, just, pure, lovely, commendable, excellent, and praiseworthy. That means we look for the good in others—even when it’s hard to find. And when someone truly is in the wrong, honoring them might mean lovingly confronting them. James 5:19–20 tells us that turning someone back from sin is a way to save them and cover a multitude of sins. In that moment, your honor isn’t about flattery or praise. It’s about loving them enough to help them return to truth.

Peter doesn’t leave room for exceptions either. “Honor everyone,” he writes in 1 Peter 2:17. Everyone. Not just the people you like. Not just Christians. Not just the ones who seem honorable. And yes, that includes even the emperor—most likely Nero at the time—a man known for his cruelty. That’s how upside down God’s Kingdom is. We show love and respect because God made people in His image, not because they’ve earned it.

Now let’s be honest. That kind of love isn’t natural. When we’re hurt, we want to withhold honor. But the gospel reminds us that we didn’t deserve honor either. We infinitely dishonored God. And yet, Romans 5:8 says that “while we were still sinners, Christ died for us.” He honored us in the most profound way—by laying down His life. If God can show us that kind of mercy, surely we can extend a measure of it to others.

To love like this, to honor like this, requires grace. It means letting go of our pride. It means dying to self. But when we do it, we don’t just reflect kindness—we reflect Jesus. We become ambassadors for Christ, showing the world a different way to live. So let’s outdo one another—not in achievement, not in accolades, but in showing honor.