Colossians 4:18

Translation
King James Version
The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
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KJV (with Strong's)
The salutation G783 by the hand G5495 of me G1699 Paul G3972. Remember G3421 my G3450 bonds G1199. Grace G5485 be with G3326 you G5216. Amen G281. Written G1125 from G575 Rome G4516 to G4314 Colossians G2858 by G1223 Tychicus G5190 and G2532 Onesimus G3682.
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Complete Jewish Bible
This greeting I, Sha’ul, write with my own hand.

Remember my imprisonment!

Grace be with you!
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Berean Standard Bible
This greeting is in my own hand—Paul. Remember my chains. Grace be with you.
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American Standard Version
The salutation of me Paul with mine own hand. Remember my bonds. Grace be with you.
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World English Bible Messianic
The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.
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Geneva Bible (1599)
The salutation by the hand of me Paul. Remember my bands. Grace be with you, Amen. Written from Rome to the Colossians, and sent by Tychicus, and Onesimus.
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Young's Literal Translation
The salutation by the hand of me, Paul; remember my bonds; the grace is with you. Amen.
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See also
Hebrews 13:31 Timothy 6:211 Corinthians 16:212 Timothy 4:22Hebrews 13:252 Timothy 1:8Titus 3:15
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In the KJVVerse 29,561 of 31,102

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SUMMARY

Colossians 4:18 serves as the deeply personal and authentic conclusion to Paul's epistle, a handwritten postscript that validates the letter's content and conveys the apostle's final, heartfelt sentiments. In this concise benediction, Paul directly addresses the Colossian believers, reminding them of his imprisonment for the sake of the Gospel while simultaneously invoking the foundational truth of God's unmerited grace upon their lives, culminating in a solemn affirmation of truth and sincerity.

CONTEXT

  • Literary Context: Colossians 4:18 marks the definitive close of Paul's letter, immediately following a series of personal greetings and commendations (Colossians 4:7-17). Paul had just introduced Tychicus and Onesimus, the bearers of the letter, and conveyed greetings from various companions, including Aristarchus, Mark, Justus, Epaphrus, Luke, and Demas. This final verse, often understood as a personal autograph, distinguishes itself from the preceding dictated portion, adding a layer of authenticity and intimacy. It functions as a final, direct address from Paul himself, emphasizing his personal connection and pastoral concern for the Colossian church after having addressed significant theological and practical issues throughout the epistle.
  • Historical & Cultural Context: Paul's letter to the Colossians is one of his "Prison Epistles," written while he was under house arrest in Rome, likely between A.D. 60-62. The mention of "my bonds" directly refers to this imprisonment. In the ancient world, it was common practice for authors to dictate letters to a scribe (amanuensis) and then add a personal, handwritten postscript to authenticate the document, prevent forgery, and inject a personal touch. This was especially crucial for an apostle whose authority was sometimes challenged. The Colossian church itself was located in Phrygia, a region known for its syncretistic religious tendencies, which likely contributed to the "Colossian heresy" Paul addresses, involving elements of Gnosticism, Jewish legalism, and asceticism. Paul's final benediction of grace would have been a potent reminder against any works-based or human-centered spiritual systems.
  • Key Themes: This concluding verse powerfully encapsulates several overarching themes found throughout the Epistle to the Colossians and Paul's broader theology. The theme of authenticity and authority is underscored by Paul's handwritten salutation, reinforcing the genuine apostolic message he has delivered, particularly in light of the false teachings he countered. The reference to "my bonds" highlights the theme of suffering for the Gospel, a consistent motif in Paul's ministry (e.g., 2 Corinthians 11:23-28). It reminds the believers that the proclamation of Christ often involves hardship, yet it is a suffering that ultimately serves God's purposes. Most profoundly, the benediction "Grace [be] with you" reiterates the central theme of God's unmerited favor and divine enablement, which is the sole basis for salvation, sanctification, and Christian living. This grace, as expounded throughout the letter (e.g., Colossians 1:6), is the antidote to any human-devised religious system and the foundation of their new life in Christ. The concluding "Amen" signifies a solemn affirmation of all that has been written and prayed for.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Salutation (Greek, aspasmós', G783): This noun refers to a greeting, whether in person or by letter. In the context of ancient letter writing, it specifically denotes the closing, often handwritten, portion of a letter that served to authenticate the document and convey the author's personal regard. Paul's use here emphasizes his direct, personal involvement in the final words of the epistle.
  • Bonds (Greek, desmón', G1199): This word literally means a band, shackle, or chain, referring to the physical restraints of a prisoner. Figuratively, it can also denote an impediment or disability. Here, it vividly portrays Paul's literal imprisonment, underscoring the physical reality of his suffering for the sake of the Gospel and his commitment to Christ despite his confinement.
  • Grace (Greek, cháris', G5485): This term is central to Pauline theology. It signifies graciousness, favor, or kindness, particularly God's unmerited favor and divine influence upon the heart, which is then reflected in a transformed life. It encompasses God's benevolence, His gift of salvation, and His empowering presence that enables believers to live righteously. Its inclusion as a final benediction highlights its foundational importance for the Colossians' faith and life.
  • Amen (Hebrew, amḗn', G281): Derived from a Hebrew word meaning "firm" or "trustworthy." As an adverb, it means "surely" or "truly," and as an interjection, "so be it." In this context, it functions as a solemn affirmation of the truth and sincerity of the preceding words, particularly the prayer for grace, signifying a heartfelt endorsement and desire for its fulfillment.

Verse Breakdown

  • "The salutation by the hand of me Paul.": This opening phrase explicitly states that Paul himself penned these words, distinguishing them from the rest of the letter, which was likely dictated to an amanuensis. This personal signature served as an authenticating mark, a common practice in ancient letter writing to verify authorship and prevent forgery. It establishes a direct, intimate connection between the apostle and the Colossian recipients.
  • "Remember my bonds.": This is a poignant and direct plea from Paul. "Bonds" refers to his literal chains and imprisonment, endured for the sake of the Gospel. By asking them to "remember," Paul is not seeking pity, but rather calling for empathy, solidarity, and perhaps prayer for his suffering and continued ministry. It serves as a powerful reminder of the cost of discipleship and the reality of his commitment to Christ even in adversity.
  • "Grace [be] with you.": This is a characteristic Pauline benediction, a profound theological statement and prayer. "Grace" (Greek: charis) signifies God's unmerited favor, His divine enablement, and His empowering presence. It is a prayer that God's undeserved kindness and spiritual blessing would continue to be the sustaining power in the lives of the Colossian believers, guiding their faith, empowering their obedience, and strengthening them against false teachings.
  • "Amen.": The concluding "Amen" functions as a solemn affirmation, meaning "so be it" or "truly." It expresses Paul's fervent desire and conviction that the grace he has invoked upon them will indeed be theirs. It seals the entire letter with a declaration of truth and sincerity, underscoring the weight and earnestness of his final prayer and message.

Literary Devices

Colossians 4:18 employs several literary devices to convey its profound message. Authentication is paramount, as Paul's direct mention of his "hand" serves as a literal signature, verifying the letter's apostolic origin and personal nature. The phrase "Remember my bonds" utilizes pathos, appealing to the emotions and empathy of the readers by highlighting Paul's suffering and vulnerability. This also functions as synecdoche, where "bonds" (the part) stands for his entire state of imprisonment and suffering for Christ (the whole). The repeated use of "Grace [be] with you" across Paul's epistles, culminating in this "Amen," provides a sense of liturgical rhythm and theological emphasis, grounding the letter's conclusion in the unchanging truth of God's unmerited favor. The entire verse functions as a powerful summary statement, distilling the essence of Paul's pastoral heart and theological conviction into a concise, memorable farewell.

THEOLOGICAL AND THEMATIC CONNECTIONS

Colossians 4:18, though brief, is rich with theological significance, encapsulating core Pauline themes. It underscores the profound link between apostolic suffering and the advancement of the Gospel, demonstrating that Paul's imprisonment was not a hindrance but a testament to his unwavering commitment to Christ. His plea to "remember my bonds" implicitly connects the Colossians to the broader narrative of Christian perseverance and the solidarity of believers across trials. Most importantly, the benediction of "grace" serves as a final, potent reminder that the Christian life, from its inception to its endurance, is entirely dependent on God's unmerited favor, not human effort or ritual. This grace is the divine power that enables believers to stand firm against false teachings and to live lives worthy of their calling in Christ, forming the bedrock of their identity and hope.

REFLECTION AND APPLICATION

Colossians 4:18, a concise yet profound farewell, offers timeless lessons for contemporary believers. Paul's act of personally signing the letter reminds us of the value of authenticity and genuine connection in our interactions, especially within the Christian community. In an age of digital communication, the personal touch, the handwritten note, or the direct, heartfelt word can carry immense weight and foster deeper relationships. His plea to "remember my bonds" is a powerful call to empathy and intercession. It challenges us to look beyond our own immediate concerns and to actively remember, pray for, and support those who are suffering for the sake of the Gospel, whether they are persecuted Christians globally, missionaries facing hardship, or pastors enduring spiritual battles. This remembrance should move us to tangible acts of solidarity and prayer, recognizing that we are all part of one body. Finally, the benediction of "grace" serves as a perpetual anchor for our souls. It reminds us that our standing with God, our ability to overcome sin, and our capacity to serve Him are never based on our own merit or strength, but solely on His abundant, unmerited favor. We are called to live in constant reliance on this divine grace, allowing it to empower every aspect of our lives, from our daily struggles to our grandest aspirations for God's kingdom.

Questions for Reflection

  • How does Paul's personal authentication of the letter challenge me to be more authentic and intentional in my own communications, particularly in matters of faith?
  • In what practical ways can I "remember the bonds" of those who suffer for the Gospel today, both locally and globally?
  • How does a daily reliance on God's "grace" impact my approach to personal holiness, service, and endurance in trials?
  • What does the concluding "Amen" signify about my own conviction and trust in God's promises and His work in my life?

FAQ

Why did Paul add a personal salutation at the end of his letters?

Answer: Paul's personal salutation, such as in Colossians 4:18, served multiple crucial purposes in the ancient world. Primarily, it was a method of authentication. Most of Paul's letters were dictated to an amanuensis (scribe), but a handwritten postscript verified the letter's genuineness and prevented forgery in an era where false letters were a concern. Secondly, it added a personal touch and intimacy, signifying Paul's direct engagement and affection for the recipients. It transformed the formal dictated letter into a more personal communication, reinforcing his pastoral care and apostolic authority. This practice is also seen in other epistles like 2 Thessalonians 3:17 and 1 Corinthians 16:21.

What does Paul mean by "Remember my bonds"?

Answer: When Paul asks the Colossians to "Remember my bonds" in Colossians 4:18, he is referring to his literal imprisonment and chains. At the time of writing Colossians, Paul was under house arrest in Rome (see Acts 28:16-31). This phrase is not a plea for pity, but rather a call for empathy, solidarity, and prayer. It reminds the Colossians of the reality of his suffering for the sake of the Gospel and implicitly asks them to stand with him in spirit, perhaps by praying for his release, his endurance, or the continued advancement of the Gospel despite his confinement. It also serves as a poignant reminder that following Christ can involve hardship and sacrifice, a theme consistent with Paul's ministry (e.g., Philippians 1:12-14).

CHRIST-CENTERED FULFILLMENT

Colossians 4:18, though a personal farewell, profoundly resonates with Christ-centered themes. Paul's "bonds" are not merely personal suffering but are intrinsically linked to his identity as an "ambassador in chains" for Christ (Ephesians 6:20). His suffering is a participation in the sufferings of Christ (Philippians 3:10), a testimony to the power of the resurrected Lord, and a means by which the Gospel continues to advance (Philippians 1:12-14). The ultimate fulfillment of Paul's plea to "remember my bonds" is found in remembering the ultimate "bonds" and suffering of Christ Himself, who was bound, scourged, and crucified for the sins of the world (Isaiah 53:5). His suffering was not for His own sake, but for the redemption of humanity, establishing the very grace that Paul invokes. The "grace" Paul prays for is the unmerited favor of God, made available solely through the atoning work of Jesus Christ on the cross (Romans 3:24). Christ is the embodiment of God's grace, the one through whom all spiritual blessings flow (Ephesians 1:3-7). Thus, Paul's final benediction is not just a wish but a declaration of the ongoing, empowering presence of God, mediated through the finished work of Jesus Christ, enabling believers to live in the freedom and power of His resurrection. The "Amen" affirms the certainty of God's promises in Christ, who is the "Amen, the faithful and true witness" (Revelation 3:14).

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Commentary on Colossians 4 verses 7–18

In the close of this epistle the apostle does several of his friends the honour to leave their names upon record, with some testimony of his respect, which will be spoken of wherever the gospel comes, and last to the end of the world.

I. Concerning Tychicus, Col 4:7. By him this epistle was sent; and he does not give them an account in writing of his present state, because Tychicus would do it by word of mouth more fully and particularly. He knew they would be glad to hear how it fared with him. The churches cannot but be concerned for good ministers and desirous to know their state. He gives him this character, A beloved brother and faithful minister. Paul, though a great apostle, owns a faithful minister for a brother and a beloved brother. Faithfulness in any one is truly lovely, and renders him worthy our affection and esteem. And a fellow-servant in the Lord. Ministers are servants to Christ, and fellow-servants to one another. They have one Lord, though they have different stations and capacities of service. Observe, It adds much to the beauty and strength of the gospel ministry when ministers are thus loving and condescending one to another, and by all just means support and advance one another's reputation. Paul sent him not only to tell them of his affairs, but to bring him an account of theirs: Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts, Col 4:8. He was willing to hear from them as they could be to hear from him, and thought himself as much obliged to sympathize with them as he thought them obliged to sympathize with him. It is a great comfort, under the troubles and difficulties of life, to have the mutual concern of fellow-christians.

II. Concerning Onesimus (Col 4:9): With Onesimus, a faithful and beloved brother, who is one of you. He was sent back from Rome along with Tychicus. This was he whom Paul had begotten in his bonds, Plm 1:10. He had been servant to Philemon, and was a member, if not a minister, of their church. He was converted at Rome, whither he had fled from his master's service; and was now sent back, it is probable, with the epistle to Philemon, to introduce him again into his master's family. Observe, Though he was a poor servant, and had been a bad man, yet, being now a convert, Paul calls him a faithful and beloved brother. The meanest circumstance of life, and greatest wickedness of former life, make no difference in the spiritual relation among sincere Christians: they partake of the same privileges, and are entitles to the same regards. The righteousness of God by faith of Jesus Christ is unto all and upon all those that believe; for there is no difference (Rom 3:22): and there is neither Jew nor Greek, neither bond nor free, for you are all one in Christ Jesus, Gal 3:28. Perhaps this was some time after he was converted and sent back to Philemon, and by this time he had entered into the ministry, because Paul calls him a brother.

III. Aristarchus, a fellow-prisoner. Those who join in services and sufferings should be thereby engaged to one another in holy love. Paul had a particular affection for his fellow-servants and his fellow-prisoners.

IV. Marcus, sister's son to Barnabas. This is supposed to be the same who wrote the gospel which bears his name. If he come unto you receive him. Paul had a quarrel with Barnabas upon the account of this Mark, who was his nephew, and thought not good to take him with them, because he departed from them from Pamphylia, and went not with them to the work, Act 15:38. He would not take Mark with him, but took Silas, because Mark had deserted them; and yet Paul is not only reconciled to him himself, but recommends him to the respect of the churches, and gives a great example of a truly Christian forgiving spirit. If men have been guilty of a fault, it must not be always remembered against them. We must forget as well as forgive. If a man be overtaken in a fault, you who are spiritual restore such a one in the spirit of meekness, Gal 6:1.

V. Here is one who is called Jesus, which is the Greek name for the Hebrew Joshua. If Jesus had given them rest, then would he not afterwards have spoken of another day, Heb 4:8. Who is called Justus. It is probable that he changed his name for that of Justus, in honour to the name of the Redeemer. Or else Jesus was his Jewish name, for he was of the circumcision; and Justus his Roman or Latin name. These are my fellow-labourers unto the kingdom of God, who have been a comfort unto me. Observe, What comfort the apostle had in the communion of saints and ministers! One is his fellow-servant, another his fellow-prisoner, and all his fellow-workers, who were working out their own salvation and endeavouring to promote the salvation of others. Good ministers take great comfort in those who are their fellow-workers unto the kingdom of God. Their friendship and converse together are a great refreshment under the sufferings and difficulties in their way.

VI. Epaphras (Col 4:12), the same with Epaphroditus. He is one of you, one of your church; he salutes you, or sends his service to you, and his best affections and wishes. Always labouring fervently for you in prayers. Epaphras had learned of Paul to be much in prayer for his friends. Observe, 1. In what manner he prayed for them. He laboured in prayer, laboured fervently, and always laboured fervently for them. Those who would succeed in prayer must take pains in prayer; and we must be earnest in prayer, not only for ourselves, but for others also. It is the effectual fervent prayer which is the prevailing prayer, and availeth much (Jam 5:16), and Elias prayed earnestly that it might not rain, Col 4:17. 2. What is the matter of this prayer: That you may stand perfect and complete in all the will of God. Observe, To stand perfect and complete in the will of God is what we should earnestly desire both for ourselves and others. We must stand complete in all the will of God; in the will of his precepts by a universal obedience, and in the will of his providence by a cheerful submission to it: and we stand perfect and complete in both by constancy and perseverance unto the end. The apostle was witness for Epaphras that he had a great zeal for them: "I bear him record; I can testify for him that he has a great concern for you, and that all he does for you proceeds from a warm desire for your good." And his zeal extended to all about them: to those who are in Laodicea and Hierapolis. He had a great concern for the Christian interest in the neighbouring places, as well as among them.

VII. Luke is another here mentioned, whom he calls the beloved physician. This is he who wrote the Gospel and Acts, and was Paul's companion. Observe, He was both a physician and an evangelist. Christ himself both taught and healed, and was the great physician as well as prophet of the church. He was the beloved physician; one who recommended himself more than ordinary to the affections of his friends. Skill in physic is a useful accomplishment in a minister and may be improved to more extensive usefulness and greater esteem among Christians.

VIII. Demas. Whether this was written before the second epistle to Timothy or after is not certain. There we read (Ti2 4:10), Demas hath forsaken me, having loved this present world. Some have thought that this epistle was written after; and then it is an evidence that, though Demas forsook Paul, yet he did not forsake Christ; or he forsook him but for a time, and recovered himself again, and Paul forgave him and owned him as a brother. But others think more probably that this epistle was written before the other; this in anno 62, that in 66, and then it is an evidence how considerable a man Demas was, who yet afterwards revolted. Many who have made a great figure in profession, and gained a great name among Christians, have yet shamefully apostatized: They went forth from us, because they were not of us, Jo1 2:19.

IX. The brethren in Laodicea are here mentioned, as living in the neighbourhood of Colosse: and Paul sends salutations to them, and orders that this epistle should be read in the church of the Laodiceans (Col 4:16), that a copy of it should be sent thither, to be read publicly in their congregation. And some think Paul sent another epistle at this time to Laodicea, and ordered them to send for that from Laodicea, and read it in their church: And that you likewise read the epistle from Laodicea. If so, that epistle is now lost, and did not belong to the canon; for all the epistles which the apostles ever wrote were not preserved, any more than the words and actions of our blessed Lord. There are many other things which Jesus did, which if they should be written every one, I suppose the world itself could not contain the books which would be written, Joh 21:25. But some think it was the epistle to the Ephesians, which is still extant.

X. Nymphas is mentioned (Col 4:15) as one who lived at Colosse, and had a church in his house; that is, either a religious family, where the several parts of worship were daily performed; or some part of the congregation met there, when they had no public places of worship allowed, and they were forced to assemble in private houses for fear of their enemies. The disciples were assembled for fear of the Jews (Joh 20:19), and the apostle preached in his own lodging and hired house, Act 28:23, Act 28:30. In the former sense it showed his exemplary piety; in the latter his zeal and public spirit.

XI. Concerning Archippus, who was one of their ministers at Colosse. They are bidden to admonish him to mind his work as a minister, to take heed to it, and to fulfil it - to be diligent and careful of all the parts of it, and to persevere in it unto the end. They must attend to the main design of their ministry, without troubling themselves or the people with things foreign to it, or of less moment. Observe, (1.) The ministry we have received is a great honour; for it is received in the Lord, and is by his appointment and command. (2.) Those who have received it must fulfil it, or do the full duty of it. Those betray their trust, and will have a sad account at last, who do this work of the Lord negligently. (3.) The people may put their ministers in mind of their duty, and excite them to it: Say to Archippus, Take heed to the ministry, though no doubt with decency and respect, not from pride and conceit.

XII. Concerning himself (Col 4:18): The salutation of me Paul. Remember my bonds. He had a scribe to write all the rest of the epistle, but these words he wrote with his own hand: Remember my bonds. He does not say, "Remember I am a prisoner, and send me supply;" but, "Remember I am in bonds as the apostle of the Gentiles, and let this confirm your faith in the gospel of Christ:" it adds weight to this exhortation: I therefore, the prisoner of the Lord, beseech you to walk worthy, Eph 4:1. "Grace be with you. The favour of God, and all good, the blessed fruits and effects of it, be with you, and be your portion."

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–18. Public domain.
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Ignatius of AntiochAD 108
Epistle of Pseudo-Ignatius to the Antiochians
Philo and Agathopus the deacons salute you. I salute the company of virgins, and the order of widows; of whom may I have joy! I salute the people of the Lord, from the least unto the greatest. I have sent you this letter through Euphanius the reader, a man honoured of God, and very faithful, happening to meet with him at Rhegium, just as he was going on board ship. Remember my bonds that I may be made perfect in Christ. Fare ye well in the flesh, the soul, and the spirit, while ye think of things perfect, and turn yourselves away from the workers of iniquity, who corrupt the word of truth, and are strengthened inwardly by the grace of our Lord Jesus Christ.
Ignatius of AntiochAD 108
Epistle of Pseudo-Ignatius to the Antiochians
Ye have been the disciples of Paul and Peter; do not lose what was committed to your trust. Keep in remembrance Euodias, your deservedly-blessed pastor, into whose hands the government over you was first entrusted by the apostles. Let us not bring disgrace upon our Father. Let us prove ourselves His true-born children, and not bastards. Ye know after what manner I have acted among you. The things which, when present, I spoke to you, these same, when absent, I now write to you. "If any man love not the Lord Jesus Christ, let him be Anathema." Be ye followers of me. My soul be for yours, when I attain to Jesus. Remember my bonds.
John ChrysostomAD 407
Homily on Colossians 12
"The salutation of me, Paul, with mine own hand." This is a proof of their sincerity and affection; that they both looked at his handwriting, and that with emotion. "Remember my bonds." Wonderful! How great the consolation! For this is enough to cheer them on to all things, and make them bear themselves more nobly in their trials; but he made them not only the braver, but also the more nearly interested. "Grace be with you. Amen."

"Remember my bonds. Grace be with you. Amen." He hath released their terror. For although their teacher be in bonds, yet "grace" releaseth him. This too is of grace, the granting him to be put in bonds. For hear Luke saying, The Apostles returned "from the presence of the council, rejoicing that, they were counted worthy to suffer dishonor for the Name." (Acts v. 41.) For both to suffer shame, and to be put in bonds, is indeed to be "counted worthy." For, if he that hath one whom he loveth, deemeth it gain to suffer aught for his sake, much rather then is it so to suffer for the sake of Christ.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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