Exegetical and Hermeneutical Commentary of Philemon 1:11
Which in time past was to thee unprofitable, but now profitable to thee and to me:
11. in time past ] In the Greek, simply, once.
unprofitable ] A gentle “play” on “ Helpful’s ” name; an allusion, and no more (for no more was needed), to his delinquencies. To Onesimus himself Paul had no doubt spoken, with urgent faithfulness, of his sin against his master. What the sin had been we can only guess, beyond the evident fact that he had run away. Phm 1:18-19, suggest that he had robbed Philemon before his flight, though the language does not imply more than petty crime of that kind.
Perhaps Philemon would recall the “unprofitable bondservant” of the Lord’s parable, a parable recorded for us by “the beloved physician” now at Paul’s side (Luk 17:10).
and to me ] “An after-thought According to common Greek usage the first person would naturally precede the second” (Lightfoot). The words are a loving testimony to Onesimus’ devotion.
Fuente: The Cambridge Bible for Schools and Colleges
Which in time past was to thee unprofitable – Either because he was indolent; because he had wronged him (compare the notes at Phm 1:18), or because he had run away from him. It is possible that there may be an allusion here to the meaning of the name Onesimus, which denotes profitable (from oninemi, future oneso, to be useful, to be profitable, to help), and that Paul means to say that he had hitherto not well answered to the meaning of his own name, but that now he would be found to do so.
But now profitable to thee – The Greek here is euchreston, but the meaning is about the same as that of the word Onesimus. It denotes very useful. In 2Ti 2:21, it is rendered meet for use; in 2Ti 4:11, and here, profitable. It does not elsewhere occur in the New Testament.
And to me – Paul had doubtless found him useful to him as Christian brother in his bonds, and it is easy to conceive that, in his circumstances, he would greatly desire to retain him with him.
Fuente: Albert Barnes’ Notes on the Bible
Phm 1:11
Now profitable to thee and to me
A new leaf turned over
The apostle has had but short experience of his convert, but he is quite sure that he is a Christian; and, that being the case, he is as sure that all the bad, black past is buried, and that the new leaf now turned over will be covered with fair writing, not in the least like the blots that were on the former page, and have now been dissolved from off it by the touch of Christs blood.
It is a typical instance of the miracles which the gospel wrought as everyday events in its transforming career. Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond. Every duty will be done better by a man if he have the love and grace of Jesus Christ in his heart. New motives are brought into play, new powers are given, new standards of duty are set up. The small tasks become great, and the unwelcome sweet, and the difficult easy, when done for and by Christ. (A. Maclaren, D. D.)
Self-profitableness
St. Paul does not commend Onesimus for being profitable to himself, but to him and Philemon. He that is not good for himself is good for nobody: there our goodness must begin, but it must not stay there; do good to all, so be profitable to all. (W. Jones, D. D.)
The hurtful made profitable by conversion
Philemon might object, I have found him hurtful; why, then, should I receive into my house as a member of my family that servant which will cause more harm than bring profit? I have had experience of the damage that he hath done me; what homage he will do me I know not. To this the apostle maketh a double answer–first, by granting, then by correcting that which he hath granted, and both ways by comparing the time past with the time present–the time before he embraced religion with the time of his conversion; as if he should say: True it is, and I grant he was once unprofitable to thee, for while he was unfaithful to God he could do no faithful service unto thee; but why dost thou urge the time of his ignorance? And why dost thou consider so much what he bath been? For now he has become a new man; he has tasted of the true religion; he hath learned to know God, to know himself, to know thee, and to know me–to know God, his merciful Creator; to know himself, a wretched sinner; to know thee, his loving master; to know me, his spiritual father; whereas in former times he was ignorant of all these. As he regarded not to know God, so he could not regard thy good, but now thou shalt receive a new Onesimus, a new servant, a new man, the same in substance, but renewed in quality, and altered from the crown of the head to the sole of the foot. He was not before so profitable, but now thou shalt find him as profitable unto thee as I have found him both diligent and dutiful unto me in my bonds and imprisonment. (W. Attersoll.)
Altered by conversion
Before he was Onesimus in name, now he is so indeed; before he held the title, now he hath the truth; before thou sawest the shadow, now thou shalt see the substance; thou hast had experience of his unprofitableness, now shalt thou have the benefit of the profit that he bringeth with him; being made a new creature in Christ Jesus. We learn from hence that Christian faith or religion of a man unprofitable maketh him profitable, and of one unfit maketh him fit to every good work. The conversion of men to the true faith worketh the greatest change and alteration that can be, and maketh them good, profitable, and helpful unto others that have been before unjust, injurious, cruel, and hurtful. (W. Attersoll.)
Conversion of heart produces alteration in the life
Where is a right conversion of the heart there is also a true alteration of the life, and where there is an embracing of the true Christian religion there is a change of our conversation.
I. The reasons of this doctrine are evident, and shine as clearly as the sun at noonday.
1. If we consider our natural estate and condition, what we were before our conversion, we shall easily be brought to acknowledge both where and what and whence the change is; for naturally we hate the truth and the professors of the truth.
2. When men are truly converted they will make conscience of hurting; they will abstain from wrongs and injuries; they will be ready to do good to others, to profit others, to walk in all the duties of their callings, and to keep a good conscience toward God and man.
3. True conversion worketh in us the love of God and men, and so maketh us fruitful in all good works; it suffereth us not to be barren and unfruitful, and it subdueth the rage and corruption of our sinful nature.
II. Now let us come to the consideration of the uses, and to the application of the doctrine to ourselves.
1. We see hereby that they are greatly deceived that think true godliness to be unprofitable, and no gain at all to return to the practiser of it. Great is the benefit of true religion, and much is the profit of our conversion. When once we are truly converted we have gotten Christ; He has become ours; we have Him dwelling in us–Him, I say, in whom dwelleth the fulness of the Godhead bodily, who is the Head of the Church, whom to know is eternal life. By Him our bondage is turned into freedom, our beggary into riches, our thraldom into liberty, our death into life. Who is it, then, can be so simple or ignorant to affirm that profession to be without gain and profit that bringeth Christ Jesus with it, in whom all treasures are hid and had?
2. Seeing Christian religion, planted in the heart of a man, maketh him good and helpful to others, who before was unjust and unprofitable, let everyone prove his effectual calling and true conversion by earnest seeking after the good of others, and by a careful abstaining from hurting, troubling, and wronging of others. It is to be chosen as a better thing to suffer than to offer wrong, to receive than to require, to take than to give.
3. Seeing it is the turning of us to God that turneth us to the good of men, it serveth as a notable direction unto us, to teach us that whosoever desireth that such as belong unto him should be profitable and faithful unto him, let him labour to plant godliness in their hearts and to sow the seeds of eternal life in their minds. (W. Attersoll.)
Religion makes us profitable
To render us profitable is the design of religion, and it is easy to see that it must be the effect of it. Religion is social and diffusive. According to our Saviours language the possessors of Divine grace are the salt of the earth to keep it from corruption. They are the lights of the world to keep it from darkness; and this light is not to be concealed under a bushel, but to be fixed on a candlestick, that it may give light to all that are in the house. The blessings they enjoy they are to communicate. Divine grace never leaves us as it finds, us. It produces a change the most wonderful and glorious and beneficial. Divine grace destroys those vices by which we are injurious to others. For the best charity I can exercise towards my fellow creatures, says a good man, is to leave off sinning myself. Every company and neighbourhood is the better for us: we are as a dew from the Lord. And thus the promise is fulfilled in every child of Abraham by faith: I will bless thee, and thou shalt be blessing. Finally, we remark that our being useful does not depend upon our abilities and station. See Onesimus, a slave, profitable even to such men as Philemon and Paul–profitable to thee and me. It is with the community as it is with the body (1Co 12:14-21). Thus we behold, in the world and in the Church, difference of rank, of office, of talents; but there is a connection between the whole, and a dependence arising from it. And from this none are exempted; even the king is served by the labour of the field. Every man, whatever be his condition and circumstances, is of some importance in society, and we should labour to impress our minds with this reflection, especially in three cases. Let us remember it when we are in danger of pride and disdain with regard to any of our fellow creatures. Perhaps he is more necessary to you than you are to him. Let us remember it when discouraged from exertion. He that is not faithful in little has no reason to believe that he would be faithful in much. We should also remember it when we are tempted to do good in unlawful ways. What I mean is this: some suppose that they can only be useful in such a particular station or office, and hence they are ready to leave their present condition to rush into it. But, says the apostle, Let every man abide in the calling in which he is called of God. Things are so constituted that if any man wishes to do good he may do it in the circumstances in which he is placed; he has some influence. Let us conclude with two reflections. First, if religion renders people, in all situations, valuable and useful, how deserving is it of encouragement! Let, therefore, all unite to promote it. Secondly, if religion be profitable to others, it is much more so to ourselves. It sanctifies all our mercies. It sweetens all our trials. It teaches us in whatever state we are therewith to be content. (W. Jay.)
Manhood raised
Being supplied with religious principle and animated with ennobling motives, his life will be pervaded by a new and improved spirit. The man was raised. His service will rise with him. Paul had found it so. (A. H. Drysdale, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Was to thee unprofitable] Alluding to the meaning of Onesimus’s name, as has been already noted; though the apostle uses a different Greek word to express the same idea.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Which in time past was to thee unprofitable; he useth a soft word, for it appears, Phm 1:18, he had
wronged him, taking away some of his goods, and running away with them, without Philemons knowledge, which made him doubly criminal.
But now profitable to thee and to me; but now , profitable, one that may be profitable to thee, having learned Christ, and to me, who have used him in my service, and whose conversion will add to my crown.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Which… was … unprofitable belying his name Onesimus, which means profitable. Not onlywas he unprofitable, but positively injurious, having wrongedhis master. Paul uses a mild expression.
nowprofitable Without godliness a man has no station. Profitablein spiritual, as well as in temporalthings.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Which in time past was to thee unprofitable,…. Yea, injurious and hurtful; one that was an eye servant, that loitered away his time, and set an ill example to fellow servants; and not only so, but embezzled his master’s goods, and robbed him, and run away from him. So every man, in his state of unregeneracy, is an unprofitable man, Ro 3:12 unprofitable to God, to men, and to themselves; their sins will not profit them, though they may promise them liberty and pleasure; nor will their riches, should they lose their own souls: nor their own righteousness, in the business of justification and salvation; nor even an outward profession of religion: yea, they are not only said to be unprofitable, but are represented as good for nothing; hence they are compared to dishonourable and unserviceable vessels; to briers and thorns, and the earth which brings them; to the salt that has lost its savour, and is fit neither for the land, nor for the dunghill; to rotten figs, to chaff, and dross of metals: yea, they are hurtful and injurious to themselves, on whom they bring ruin and destruction; to others, to wicked men, whom they more and more corrupt, and harden in sin; and to good men, whom they grieve; and also to the interest and glory of God, whose laws they transgress, and against whom they sin, affront his justice, and provoke the eyes of his glory.
But now profitable to thee and to me; that is, he was now likely to be so, to be profitable to Philemon, as a servant, and to the apostle as a ministering brother. Some think there is in this an allusion to his name Onesimus, which signifies “profitable”; before he did not answer to his name, but now he was a true Onesimus, really a profitable person; grace, of an unprofitable man, makes a profitable one. Such an one is profitable to himself; his godliness is gain unto him, it having both the promise of this life, and of that which is to come; and he is profitable to others, if he has gifts qualifying him for the public work of the ministry, as Onesimus seems to have had; then he is made and becomes very useful to many for conviction, conversion, comfort, and edification; and if only a private believer, he is often profitable to others, by relating the work of God upon his soul; he is serviceable to the interest of Christ, for the support of the ministry, and supply of the poor; he is useful by his good examples, and prayers, in the neighbourhood, town, city, or nation, in which he dwells. This argument from profit, the apostle knew would be an engaging one.
Fuente: John Gill’s Exposition of the Entire Bible
Onesimus (). A common name among slaves and made like Chresimus, Chrestus. The word is from (profit) and that from , to profit, to help.
Who was aforetime unprofitable to thee ( ). “The once to thee useless one.” Play (pun) on the meaning of the name Onesimus (, useful) as once “useless” (, verbal adjective, privative and , to use).
But now is profitable to thee and to me ( ). “But now to thee and to me useful.” Still further play on the name Onesimus by (verbal adjective from and , to use). Ethical dative here (, ).
Fuente: Robertson’s Word Pictures in the New Testament
Unprofitable [] . A play on the word Onesimus profitable. Compare unprofitable [] servant, Mt 25:30. These plays upon proper names are common both in Greek and Roman literature. Thus Aeschylus on the name of Helen of Troy, the play or pun turning on the root eJl, hel, destroy : Helene, helenaus, helandras, heleptolis : Helen, ship – destroyer, man – destroyer, city – destroyer (” Agamemnon, “671). Or, as Robert Browning :” Helen, ship ‘s – hell, man’s – hell, city’s – hell. “So on Prometheus (forethought) :” Falsely do the gods call thee Prometheus, for thou thyself hast need of prometheus, i e., of forethought “(” Prometheus Bound,” 85, 86). Or Sophocles on Ajax. Aias [] cries ai, ai! and says, “Who would have thought that my name would thus be the appropriate expression for my woes?” (” Ajax, “430). In the New Testament, a familiar example is Mt 16:18;” thou art Petros, and on this petra will I build my church. “See on Epaenetus, 2Co 8:18. 21 2 Now profitable.” Christianity knows nothing of hopeless cases. It professes its ability to take the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which will turn it into a diamond “(Maclaren,” Philemon, “in” Expositor’s Bible “).
And to me. The words are ingeniously thrown in as an afterthought. Compare Phi 2:27; Rom 16:13; 1Co 16:18. A strong appeal to Philem. lies in the fact that Paul is to reap benefit from Onesimus in his new attitude as a christian brother.
Fuente: Vincent’s Word Studies in the New Testament
1) “Which in time past was to thee unprofitable” (ton pote soi achreston) “The one formerly useless to thee.” It appears that as slave-property of Philemon, Onesimus had been a bad investment 1Pe 2:10; Eph 2:12.
2) “But now profitable to thee and to me” (nuni de) “but now and hereafter, continually” (kai soi kai emoi euchreston) “both to you and to me he is a useful one.” The gospel of Jesus Christ can take the unprofitable, the worthless, the slave to sin, and transform, quicken him into a new creature, useful for the Master’s service; Luk 15:11-32; Joh 4:7-39. The once worthless Samaritan woman won many to Christ after her conversion. Blessed thought!
Fuente: Garner-Howes Baptist Commentary
11. who once was unprofitable to thee, but now is profitable to thee and to me:
a.
Paul makes no attempt to cover up or deny the wrongs that Onesimus had done. He did not assume, as may do today, that a person must not be criticized for responding violently in a bad environment. If Philemon were living in the twentieth century, some people would blame him for anything that Onesimus did that was wrong. Paul admits that Onesimus had been unprofitable, and that is probably a euphemism of major proportions!
b.
Paul, however, emphasizes the transformation in Onesimus. Too many people are unwilling to forget a mans past, and to recognize that in Christ we become new creatures. Once a thief, always a thief is not necessarily true. Once a thief takes Christ by belief, hes not a thief. Thus unprofitable Onesimus was now profitable both to Paul and to Philemon. The only problem now was this: Would Philemon give him the chance to prove it? Runaway slaves were frequently tortured or slain upon recapture.
Fuente: College Press Bible Study Textbook Series
(11) In time past . . . unprofitable, but now profitable.The name Onesimus means useful, or profitable, though derived from a different root from the words here used. It is hardly possible not to see in this passage a play on words, though (curiously enough) this is not noticed by the old Greek commentators. St. Paul seems to say, He belied his name in days past; he will more than deserve it now.
To thee and to me.St. Paul says to thee, for he was sending back Onesimus. He adds to me, in affectionate notice of his kindly ministrations already rendered to his spiritual father.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Unprofitable A play upon the name Onesimus, which signifies profitable.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Who once was unprofitable to you, but is now profitable to you and to me,’
And he points out that although Onesimus was once unprofitable to Philemon, he is now, because he is a brother in Christ, profitable both to Philemon and to Paul, bringing them joy and satisfaction, and serving faithfully in everything he did. We are not told in what way he ‘was unprofitable’. It could have been as just a lazy worker and a belligerent slave. But it may well have been because, when he absconded, he took money or possessions with him which were not his own. In fact he would probably have had little alternative. He would have needed something to live on while he made his way to Rome.
It is quite clear in what way Onesimus was useful to Paul. But in what way was he useful to Philemon? Possibly Paul is thinking in terms of the fact that Onesimus is supplying to Paul the service that Philemon would gladly have offered had he been able. Philemon is to see him as acting as his substitute. But it also, of course, includes what Paul sees as a certainty, that Onesimus will now be found to be useful once he arrives ‘home’. For the glory of the Gospel is that it makes the useless useful.
‘Once he was useless (achrestos) but now he is useful (euchrestos).’ These two words are frequently contrasted in moral literature in the ancient world. They typically refer to a person’s character rather than to the quality of his work. Indeed Onesimus’ own name carries the significance of ‘beneficial, useful’.
Fuente: Commentary Series on the Bible by Peter Pett
Phm 1:11. To thee unprofitable, but now profitable, &c. The word Onesimus is generallyknown to signifyprofitable, and Onesiphorus is much of the same import: they were names which might perhaps have been given to slaves by way of good omen, expressing expectation that they would bring advantage to their masters; and it is very evident that St. Paul refers to the etymology of the word.
Fuente: Commentary on the Holy Bible by Thomas Coke
Phm 1:11 . Ingenious allusion to the literal signification of the name (current also among the Greeks) , useful . The objection of Estius, that Paul expresses himself in words derived from another stem (not from ), presupposes a mechanical procedure, with which Paul is least of all to be charged. We may add that, while there were not such forms as and , doubtless he might, had he wished to retain the stem of the name, have employed and (Suidas), or (Pindar), or (Plutarch, Lucian). An allusion, however, at the same time to the name of Christian , as sometimes in the Fathers is brought into relation with , is arbitrarily assumed by Cornelius a Lapide, Koch, and others, and the more so, as the expressions have already their occasion in the name Onesimus , and, moreover, by means of and an individually definite reference.
] unserviceable , only here in the N.T. (comp. however, , Mat 25:30 ; Luk 17:10 ). Plato, Lys . p. 204 B: , 3Ma 3:29 ; Sir 37:19 . A definition, wherein the uselessness of Onesimus in his service consisted (the usual view from the time of Chrysostom: that he had robbed his master) does not appear more precisely than in the hint Phm 1:18 f.
] Comp. 2Ti 2:21 ; 2Ti 4:11 ; Plato, Pol . iii. p. 411 B: . The usefulness , which now belongs to Onesimus, is based simply on his conversion which had taken place, Phm 1:10 , and consequently consists for Philemon in the fact, that his slave now will render his service in a far other way than before, namely, in a distinctively Christian frame of mind and activity (consequently without eye-service and man-pleasing, . . ., as it is expressed at Col 3:2-9 ff.), and for Paul himself in the fact that, because the conversion of Onesimus is his work (Phm 1:10 ), in that transformation of the previously useless slave there has accrued to the apostle, as the latter’s spiritual father, gain and recompense of his labour (Phi 1:22 ), the joy and honour of not having striven in vain (Phi 2:16 ). Thus the benefits , which Philemon and Paul have respectively to enjoy from Onesimus as now constituted , are brought into contact and union. Comp. Theodore of Mopsuestia: , . What a weighty and persuasive appeal was urged in the ingenious (comp. Rom 16:13 ; 1Co 16:18 ) is at once felt.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 Which in time past was to thee unprofitable, but now profitable to thee and to me:
Ver. 11. But now profitable ] So is every true convert; there is little cause that men should boast they are no changelings, since whosoever is in Christ is a new creature. Sir Anthony Kingstone came to Mr Hooper the martyr a little before his death, and said, I thank God that ever I knew you; for God did appoint you to call me, being a lost child. For by your good instructions, whereas I was before both an adulterer and fornicator, God hath brought me to forsake and detest the same. Savoy, for the narrow passages infested with thieves, was once called Malvoy, or ill-way; till a worthy adventurer cleared the coasts, and then it was called Savoy or Salvoy, the safe way. Such a change there is in every good soul.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] Here there certainly appears to be a play on the name ‘quondam parum suo nomini respondens, nunc in diversum mutatus.’ Erasm. (No play on (as Koch, al.) must be thought of, as too far-fetched, and because the datives and fix the adjectives to their ordinary meanings.) He had been in having run away, and apparently ( Phm 1:18 ) defrauded his master as well. Meyer quotes from Plato, Lys. p. 204 B: . : and from ib. Rep. p. 411 B: . On account of the , must not be limited to the sense of outward profit, but extended to a spiritual meaning as well profitable to me, as the fruit of my ministry, to thee as a servant, and also as a Christian brother ( Phm 1:16 ).
Fuente: Henry Alford’s Greek Testament
unprofitable = not useful. Greek. achrestos. Only here. Figure of speech Meiosis. App-6.
profitable. Greek. euchrestos. See 2Ti 2:21.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] Here there certainly appears to be a play on the name-quondam parum suo nomini respondens,-nunc in diversum mutatus. Erasm. (No play on (as Koch, al.) must be thought of, as too far-fetched, and because the datives and fix the adjectives to their ordinary meanings.) He had been in having run away, and apparently (Phm 1:18) defrauded his master as well. Meyer quotes from Plato, Lys. p. 204 B: . : and from ib. Rep. p. 411 B: . On account of the , must not be limited to the sense of outward profit, but extended to a spiritual meaning as well-profitable to me, as the fruit of my ministry,-to thee as a servant, and also as a Christian brother (Phm 1:16).
Fuente: The Greek Testament
Phm 1:11. , unprofitable) A Litotes [see Append.] for he was guilty of injury. In like manner there is a mild expression in the use of the word, was separated [departed], Phm 1:15; likewise Phm 1:18, but if-he oweth.- , to thee and me) He courteously puts Philemon before himself. He treats of himself, Phm 1:13-14; of him, Phm 1:15-16. Chiasmus [see Append.]-, truly profitable) The allusion is to the name of Onesimus; so , Phm 1:20. Not even does a servant do his duty without godliness. With godliness any man is profitable.-, I have sent back) Onesimus even before he had attained true profitableness, had however thought well of Paul, and fled to him on the occasion of his own crime.
Fuente: Gnomon of the New Testament
Philemon 1:11
who once was unprofitable to thee, but now is profitable to thee and to me:-Onesimus was a slave belonging to Philemon. He had run away from him, and while in that rebellious spirit was unprofitable to him. But he had gone to Rome, met Paul, who taught him the gospel, and since his conversion to Christ would render service. that would be profitable both to Paul and Philemon. He had already been helpful to Paul after his conversion. Now he returns to Colosse to serve his master with the fidelity of a Christian. This will render his service profitable.
Fuente: Old and New Testaments Restoration Commentary
unprofitable: Job 30:1, Job 30:2, Mat 25:30, Luk 17:10, Rom 3:12, 1Pe 2:10
profitable: Luk 15:24, Luk 15:32, 2Ti 4:11
Reciprocal: Gen 49:8 – thy hand Jer 13:7 – it was Luk 6:42 – cast Tit 3:8 – good
Fuente: The Treasury of Scripture Knowledge
Phm 1:11. Servants are commanded to obey their masters (Eph 6:5; Col 3:22). The teaching Paul gave Onesimus, therefore, would include his duty to his master. That would explain why he would be now profitable to Philemon, and also to Paul because of being in fellowship with him.
Fuente: Combined Bible Commentary
Phm 1:11. Which in time past was to thee unprofitable. Alluding not only to the loss which Philemon had suffered by his slave absconding, but also to the bad service which a disaffected slave, ready to run away as soon as an opportunity offered, would have rendered to his master for a long time before. The word for unprofitable is only a synonym of that which would be derived from Onesimus, so that this verse is rather an allusion to the meaning of the name, than a play upon words, though of the latter, in respect of names, the Jews were very fond. See on Phm 1:20.
but now profitable to thee and to me. The returning runaway would come back in the spirit which St. Paul inculcates elsewhere, teaching that Christian slaves should count their own masters worthy of all honour (1Ti 6:1). The world, even the Christian world, was not advanced far enough to see that slavery was utterly repugnant to the spirit of Christianity. St. Paul to the Corinthians (1Co 7:21) only exhorts to contentment under the slaves condition, and he does not meditate that Philemon should do more for Onesimus than treat him with the kindness of a brother in the faith. Men were a long while in learning the lesson against slavery, even good men finding no wrong in it, provided slaves were well cared for. So to Philemon Onesimus is to be profitable in a temporal sense; the profit to St. Paul was that which elsewhere (Rom 1:13) he calls fruit, the result of his missionary labours, which he considered the crown, and glory, and joy of his life.
Fuente: A Popular Commentary on the New Testament
11. Who at one time was unprofitable to thee, but now profitable both to thee and to me, whom I have sent back to thee, him, that is my own heart. See the intense fatherly kindness, and the deep parental love and Christian affection in the Pauline references to Onesimus.