SEV Biblia, Chapter 1:20
Así, hermano, yo me goce de ti en el Seor; que recrees mi corazn en el Seor.
Clarke's Bible Commentary - Philemon 1:20
Verse 20. Yea, brother] It is even so, that thou art thus indebted to me. Let me have joy of thee, in forgiving Onesimus, and receiving him into thy favour. In the words ege sou onaimhn, which we should translate, let me have PROFIT of thee, there is an evident paronomasia, or play on the name of Onesimus. See on Philemon i. 2, 11.
Refresh my bowels] Gratify the earnest longing of my soul in this. I ask neither thy money nor goods; I ask what will enrich, not impoverish, thee to give.
John Gill's Bible Commentary
Ver. 20. Yea, brother, let me have joy of thee in the Lord , &c.] Through the apostle was his spiritual father, having been the instrument of his conversion, yet he calls him his brother, as being a partaker of the same grace, and a minister of the same Gospel; and intimates to him, that should he grant his request, and receive his servant again, it would give him great joy and pleasure, and that not of a carnal, but of a spiritual kind, even joy in the Lord; he should rejoice in the presence of the Lord, and before him, concerning him; he should rejoice in his faith in the Lord, and love for him, and obedience to him; all which would be discovered in such a conduct: the Syriac version renders it, as an assurance to himself, I shall be refreshed by thee in our Lord ; not doubting but that he would gratify him in the thing he asked of him, which would be a refreshment to him; the Vulgate Latin version renders it, may I enjoy thee in the Lord: meaning not his company and presence, either in this world, or in the world to come; but that he might enjoy or receive the favour from him he had petitioned him for, for the Lord's sake; the Arabic version renders it, as a reason why he should do it, I have been profitable to thee in the Lord; confirming what he had said before, that he owed himself to him; he having been useful to him in bringing him to the knowledge of Christ, and faith in him; and the Ethiopic version refers it to a promise, I will repay in our Lord; in spiritual things in our Lord, if not in things temporal: refresh my bowels in the Lord ; or in Christ; as the Alexandrian copy, the Syriac and Ethiopic versions, read; and by his bowels, he either means Onesimus, as in ( Philemon 1:12) who, in a spiritual sense, came forth out of his bowels; or else himself, his soul, his spirit, his inward parts; and so the Ethiopic version renders it, refresh my soul; and the sense is, that he desired in the Lord, and for his sake, that he would receive Onesimus again, which would give him an inward pleasure, and refresh his spirit; and indeed he intimates, that nothing could be more cheering and reviving to him.
Matthew Henry Commentary
Verses 15-22 - When we speak of the nature of any sin or offence against God, the evi of it is not to be lessened; but in a penitent sinner, as God cover it, so must we. Such changed characters often become a blessing to all among whom they reside. Christianity does not do away our duties to others, but directs to the right doing of them. True penitents will be open in owning their faults, as doubtless Onesimus had been to Paul upon his being awakened and brought to repentance; especially in case of injury done to others. The communion of saints does not destro distinction of property. This passage is an instance of that being imputed to one, which is contracted by another; and of one becomin answerable for another, by a voluntary engagement, that he might be freed from the punishment due to his crimes, according to the doctrin that Christ of his own will bore the punishment of our sins, that we might receive the reward of his righteousness. Philemon was Paul's so in the faith, yet he entreated him as a brother. Onesimus was a poor slave, yet Paul besought for him as if seeking some great thing for himself. Christians should do what may give joy to the hearts of on another. From the world they expect trouble; they should find comfor and joy in one another. When any of our mercies are taken away, ou trust and hope must be in God. We must diligently use the means, and i no other should be at hand, abound in prayer. Yet, though praye prevails, it does not merit the things obtained. And if Christians d not meet on earth, still the grace of the Lord Jesus will be with their spirits, and they will soon meet before the throne to join for ever in admiring the riches of redeeming love. The example of Onesimus ma encourage the vilest sinners to return to God, but it is shamefull prevented, if any are made bold thereby to persist in evil courses. Ar not many taken away in their sins, while others become more hardened Resist not present convictions, lest they return no more.
Greek Textus Receptus
ναι 3483 αδελφε 80 εγω 1473 σου 4675 οναιμην 3685 5636 εν 1722 κυριω 2962 αναπαυσον 373 5657 μου 3450 τα 3588 σπλαγχνα 4698 εν 1722 κυριω 2962
Vincent's NT Word Studies
20. Yea (nai). A confirmatory particle, gathering up the whole previous intercession for Onesimus. So Matt. xi. 26. even so; Rev., yea. Luke xi. 51, verily; Rev., yea. Luke xii. 5, yea.
Let me have joy (onaimhn). Or help. Lit., may I profit. Again a play upon the name Onesimus. The verb is frequently used with reference to filial doties. Ignatius employs it, in one instance, directly after an allusion to another Onesimus (Ephesians, 2.).
Robertson's NT Word Studies
1:20 {Let me have joy of thee} (eg" sou onaimn). Second aorist middle optative of oninmi, old verb, only here in N.T. Optative the regular construction for a wish about the future. "May I get profit from thee in the Lord." {Refresh my heart in Christ} (anapauson mou ta splagcna en Christ"i). See verse #7 for anapauson (first aorist active imperative of anapauw) and splagcna (3 times in this letter, #7,12,20).
