Philemon 1:11

KJV

Which in time past was to thee unprofitable, but now profitable to thee and to me:

KJV (with Strong's)

Which {G3588} in time past {G4218} was {G890} to thee {G4671} unprofitable {G890}, but {G1161} now {G3570} profitable {G2173} to thee {G4671} and {G2532} to me {G1698}:

Complete Jewish Bible

His name means “useful,” and although he was once useless to you, he has now become most useful — not only to you but also to me;

Berean Standard Bible

Formerly he was useless to you, but now he has become useful both to you and to me.

American Standard Version

who once was unprofitable to thee, but now is profitable to thee and to me:

Commentary

### SUMMARY
Philemon 1:11 stands as the pivotal statement in Paul's personal appeal to Philemon concerning his runaway slave, Onesimus. It encapsulates the profound transformation wrought by the gospel, declaring that Onesimus, once a liability and "unprofitable" to his master, has now become spiritually "profitable" to both Philemon and Paul through his conversion to Christ. This verse not only highlights a dramatic personal change but also subtly redefines the nature of value and relationship within the burgeoning Christian community, transcending societal norms.

### CONTEXT
* **Literary Context:** This verse is the heart of Paul's highly personal and masterfully crafted letter to Philemon, a wealthy Christian in Colossae. The letter opens with Paul, likely imprisoned (as indicated in [Philemon 1:1](/philemon/1-1 "Philemon 1:1 - Paul's Imprisonment")), appealing to Philemon on behalf of Onesimus. Onesimus was Philemon's slave who had run away, possibly having wronged his master in some significant way, as implied by Paul's offer to repay any debt in [Philemon 1:18](/philemon/1-18 "Philemon 1:18 - Paul's Offer to Repay"). During his flight, Onesimus encountered Paul, presumably in Rome, and through Paul's ministry, came to faith in Christ. Paul is now sending Onesimus back to Philemon, not merely as a runaway slave being returned, but as a beloved brother in Christ, a transformation central to the appeal in this verse. Paul's gentle but firm persuasion aims to move Philemon to receive Onesimus not as a former slave, but as an equal in the family of God.
* **Historical & Cultural Context:** The Roman world, including the city of Colossae where Philemon resided, was deeply stratified by social class, with slavery being a pervasive institution. Slaves constituted a significant portion of the population, and their legal status was that of property. While conditions varied widely, a runaway slave was a serious offense, often punishable by severe means, including death. Masters had absolute authority over their slaves. Against this backdrop, Paul's letter is revolutionary. It does not explicitly condemn slavery but radically redefines the relationship between master and slave within the Christian community. By calling Onesimus a "brother" and appealing for his acceptance on spiritual grounds, Paul challenges the prevailing social hierarchy and introduces a new paradigm of equality and love rooted in shared faith. This new reality in Christ transcended societal distinctions, as seen in the broader themes of unity in the early church.
* **Key Themes:** Philemon 1:11 powerfully encapsulates several major theological and narrative themes. Foremost is the **transformative power of the gospel**, demonstrating how faith in Christ can fundamentally alter a person's character, purpose, and value, turning a "useless" individual into a "useful" one. This transformation sets the stage for **reconciliation**, as Paul intercedes to mend a broken relationship between master and slave, urging Philemon to embrace Onesimus as a brother. The verse also underscores the profound theme of **Christian brotherhood and equality in Christ**, where social status (master or slave) is superseded by a shared spiritual identity and mutual respect. This highlights that in Christ, there is [neither Jew nor Gentile, neither slave nor free, nor is there male and female](/galatians/3-28 "Galatians 3:28 - Unity in Christ"), for all are one. Finally, it introduces the concept of **spiritual profitability**, emphasizing that true value and usefulness are found not merely in worldly service or economic contribution, but in one's relationship with God and their contribution to the spiritual community.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **unprofitable (Greek, _áchrēstos'_):** From G890, this word literally means "inefficient" or "detrimental." It is formed from the negative particle 'a' (alpha privative) and 'chrēstos' (useful). Paul uses this term to describe Onesimus's past state as a runaway slave, implying he was not only useless to Philemon but perhaps even a source of loss or harm (as implied by [Philemon 1:18](/philemon/1-18 "Philemon 1:18 - Paul's Offer to Repay")). It highlights the negative impact Onesimus had on Philemon's household and affairs before his conversion.
* **but (Greek, _dé'_):** From G1161, this is a primary particle serving as an adversative or continuative. In this context, it functions strongly as an adversative, signaling a direct and dramatic contrast or opposition between Onesimus's past state and his present condition. It introduces the turning point, emphasizing the radical change that has occurred.
* **profitable (Greek, _eúchrēstos'_):** From G2173, this word means "easily used" or "useful," derived from 'eu' (good, well) and 'chrēstos' (useful). It stands in direct antithesis to 'áchrēstos'. Paul uses this term to describe Onesimus's new state, indicating that he is now genuinely useful and beneficial, not merely in a worldly sense, but primarily in a spiritual and relational capacity, both to Philemon and to Paul himself. This spiritual profitability stems from his newfound faith in Christ.

#### Verse Breakdown
* **"Which in time past was to thee unprofitable":** This clause refers to Onesimus's former status and behavior as Philemon's slave. "In time past" (G4218, _poté_) emphasizes a distinct former period. "Unprofitable" (G890, _áchrēstos_) directly describes his state as a runaway slave, implying he was useless, perhaps even a burden or a source of loss, to Philemon. This phrase acknowledges the legitimate grievance Philemon held against Onesimus, setting the stage for the dramatic contrast that follows. It paints a picture of a broken relationship and a practical loss incurred by the master.
* **"but now profitable to thee and to me":** This clause introduces the radical transformation. The conjunction "but" (G1161, _dé_) signals a sharp contrast, while "now" (G3570, _nyní_) highlights the immediate and present reality of Onesimus's changed state. "Profitable" (G2173, _eúchrēstos_) signifies his new usefulness. This profitability is not merely economic or practical but deeply spiritual and relational. Onesimus is now "profitable" to Philemon as a beloved brother in Christ, a fellow believer, and potentially a willing helper in the gospel. He is also "profitable" to Paul, having served him during his imprisonment and proving to be a valuable companion and minister. This phrase underscores the redemptive power of the gospel, which redefines human value and relationships.

#### Literary Devices
Paul's masterful rhetoric in Philemon 1:11 is enriched by several key literary devices. The most prominent is **Wordplay**, specifically a **pun** on Onesimus's very name. The name "Onesimus" (Ὀνήσιμος) means "useful" or "profitable." Paul deliberately contrasts this inherent meaning with Onesimus's past state as "unprofitable" (Greek: _áchrēstos_) and his transformed present state as "profitable" (Greek: _eúchrēstos_). This clever use of language highlights the irony that the one whose name meant "useful" was once useless, but now, through Christ, truly lives up to his name in the most profound way. This wordplay serves to underscore the radical change that has occurred. Furthermore, the verse employs **Antithesis** and **Contrast**, setting up a stark opposition between "in time past" and "now," and between "unprofitable" and "profitable." This rhetorical technique emphasizes the dramatic nature of Onesimus's conversion and the gospel's power to reverse negative circumstances and transform individuals. The underlying **Irony** of the situation—a runaway slave becoming a beloved brother and a valuable asset—also adds depth to Paul's appeal, making it both compelling and spiritually profound.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Philemon 1:11 is a powerful theological statement on the gospel's transformative power, demonstrating that Christ's redemption is not merely theoretical but profoundly practical, impacting individual lives and social relationships. It illustrates how the grace of God can take a person once deemed worthless or a liability and make them invaluable in the kingdom of God. This transformation transcends societal roles and status, establishing a new spiritual hierarchy where all believers, regardless of their earthly position, are united as brothers and sisters in Christ. The verse thus champions the radical equality and unity that the gospel brings, challenging cultural norms that might otherwise divide people. It underscores that true "profitability" or usefulness is ultimately defined by one's relationship with God and their contribution to the body of Christ, rather than by worldly measures of success or social standing.

* [2 Corinthians 5:17](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ")
* [Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")
* [Colossians 3:11](/colossians/3-11 "Colossians 3:11 - Christ is All in All")

### REFLECTION AND APPLICATION
Philemon 1:11 challenges us to re-evaluate how we perceive and value others, especially those who may have wronged us or whom society deems "unprofitable." It calls us to see beyond past mistakes, social status, or perceived usefulness, and instead, to look with the eyes of Christ, recognizing the inherent dignity and transformative potential in every individual. Just as Onesimus was transformed from a runaway slave into a beloved brother and valuable partner in ministry, so too can the gospel change anyone. This verse encourages us to extend forgiveness, embrace reconciliation, and actively participate in the restoration of broken relationships. It reminds us that our primary identity and worth are found in Christ, and that our true "profitability" is measured by our spiritual contribution and our service within the community of faith. We are called to be agents of grace, seeing the "new creation" in others and fostering environments where all can flourish in their God-given purpose, regardless of their past.

#### Questions for Reflection
* **How do I tend to label or perceive people based on their past actions, social status, or perceived usefulness to me?**
* **In what ways has the gospel transformed someone I know from "unprofitable" to "profitable" in a spiritual sense, and how can I celebrate that transformation?**
* **Are there relationships in my life where I need to extend forgiveness or seek reconciliation, seeing the other person through the lens of Christ's redemptive work?**
* **What does it mean for me to be "profitable" to God and to others in the context of my Christian walk, and how can I grow in that spiritual usefulness?**

### FAQ

**What does "unprofitable" mean in the context of Philemon 1:11?**

Answer: In this verse, "unprofitable" (Greek: _áchrēstos_) refers to Onesimus's state as a runaway slave before his conversion. It literally means "useless," "inefficient," or "detrimental." From Philemon's perspective, Onesimus was unprofitable because he had abandoned his duties, possibly stolen from his master (as hinted in [Philemon 1:18](/philemon/1-18 "Philemon 1:18 - Paul's Offer to Repay")), and was no longer serving him. He represented a loss of property and service. Paul uses this term to acknowledge the past reality of Onesimus's actions and Philemon's legitimate grievance, setting up the sharp contrast with his transformed state.

**How did Onesimus become "profitable" to Philemon and Paul?**

Answer: Onesimus became "profitable" (Greek: _eúchrēstos_, meaning "useful" or "serviceable") through his conversion to Christianity. After encountering Paul, likely during Paul's imprisonment, Onesimus became a believer and began to serve Paul. His profitability was no longer merely in terms of worldly service as a slave, but in a spiritual and relational sense. To Paul, he became a "beloved brother" and a valuable helper in ministry ([Philemon 1:13](/philemon/1-13 "Philemon 1:13 - Onesimus's Service to Paul")). To Philemon, he would now return not just as a slave, but as a fellow "beloved brother" in Christ ([Philemon 1:16](/philemon/1-16 "Philemon 1:16 - Onesimus as a Brother")), capable of spiritual contribution, fellowship, and faithful service motivated by love for Christ. His new spiritual identity transformed his value and purpose.

**Does this verse endorse slavery?**

Answer: No, Philemon 1:11 does not endorse slavery. While the letter to Philemon operates within the societal framework of slavery prevalent in the Roman Empire, Paul's message radically subverts its underlying principles. By urging Philemon to receive Onesimus "not now as a servant, but above a servant, a brother beloved" ([Philemon 1:16](/philemon/1-16 "Philemon 1:16 - Onesimus as a Brother")), Paul introduces a new spiritual reality that transcends and ultimately undermines the master-slave relationship. The gospel, as demonstrated here, establishes a profound equality and brotherhood among believers, making the traditional distinctions of master and slave spiritually irrelevant. While Paul does not issue a direct abolitionist decree, his emphasis on Christian love, mutual respect, and spiritual equality laid the ethical groundwork that would eventually lead to the dismantling of such oppressive systems. The letter transforms the relationship from one of ownership to one of familial love in Christ.

### CHRIST-CENTERED FULFILLMENT
Philemon 1:11, with its dramatic portrayal of Onesimus's transformation, points profoundly to the work of Christ. Onesimus, once "unprofitable" and lost due to his sin (running away, perhaps theft), mirrors humanity's condition before Christ: alienated from God and spiritually useless. However, through encountering Paul and embracing the gospel, Onesimus becomes "profitable," reflecting the new creation that occurs when one is [in Christ, old things are passed away; behold, all things are become new](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ"). This transformation is a direct result of Christ's redemptive work, which delivers us from the domain of darkness and [transfers us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins](/colossians/1-13-14 "Colossians 1:13-14 - Redemption through Christ"). Furthermore, Paul's intercession for Onesimus, pleading for his acceptance and even offering to take on his debt, beautifully foreshadows Christ's ultimate role as our great High Priest and Intercessor. Just as Paul advocated for Onesimus, Christ continually intercedes for us before the Father, making us acceptable and "profitable" in God's sight, despite our past unprofitability. Through Christ, we are reconciled to God and to one another, becoming valuable members of His body, no longer defined by our past failures but by the glorious new life we have in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Timothy 4:11

Only Luke is with me. Take Mark, and bring him with thee: for he is profitable to me for the ministry.

Job 30:1

¶ But now [they that are] younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock.

Job 30:2

Yea, whereto [might] the strength of their hands [profit] me, in whom old age was perished?

1 Peter 2:10

Which in time past [were] not a people, but [are] now the people of God: which had not obtained mercy, but now have obtained mercy.

Luke 15:32

It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

Matthew 25:30

And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

Luke 17:10

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.