Lexical Summary achréstos: Useless, unprofitable Original Word: ἀχρεῖστος Strong's Exhaustive Concordance unprofitable, uselessFrom a (as a negative particle) and chrestos; inefficient, i.e. (by implication) detrimental -- unprofitable. see GREEK a see GREEK chrestos HELPS Word-studies 890 áxrēstos (an adjective, derived from 1 /A "not" and 5532 /xreía, "usefulness") – properly, "not useful," i.e. failing to execute duty and therefore unprofitable (useless); unuseful, lacking utility (used only in Phm 11). Phm 11: "Formerly he was useless (890 /áxrēstos) to you, but now he is indeed useful (2173 /eúxrēstos) to you and to me." [Both terms come from the same root (5532 /xreía, "profitable").] NAS Exhaustive Concordance Word Originfrom alpha (as a neg. prefix) and chréstos Definition useless NASB Translation useless (1). Thayer's Greek Lexicon STRONGS NT 890: ἄχρηστοςἄχρηστος, ἄχρηστον (χρηστός, and this from χράομαι), useless, unprofitable: Philemon 1:11 (here opposed to εὔχρηστος). (In Greek writings from Homer (i. e. Batrach. 70; Theognis) down.) (Synonyms: cf. Tittmann ii. 11f; Trench, § c. 17; Ellicott on Philemon 1:11.) Topical Lexicon Word Family and Semantic Field Strong’s Greek 890 (ἄχρηστος) belongs to a small group of cognates that contrast “usefulness” and “uselessness.” Its antonym, εὔχρηστος (“useful,” Strong’s 2173), appears in 2 Timothy 2:21. The root concept is practical value, fitness for service, or benefit to another. By inspiration, the apostle Paul employs ἄχρηστος in deliberate wordplay to highlight a gospel-centered transformation. Context in Paul’s Letter to Philemon The single New Testament occurrence is in Philemon 1:11. Writing from Roman imprisonment, Paul intercedes for Onesimus, a runaway slave who has come to faith in Christ. Addressing the slave’s owner, Philemon, Paul testifies: “Formerly he was useless to you, but now he has become useful both to you and to me” (Philemon 1:11). The pivot from ἄχρηστος (“useless”) to εὔχρηστος (“useful”) serves several purposes: Theological Themes 1. Redemption reverses worthlessness. Just as sin renders humanity “worthless” (Romans 3:12 uses the cognate verb ἀχρειόω), grace restores purpose. In Christ, the valueless become instruments of blessing. Transformation and Sanctification The journey from spiritual barrenness to fruitfulness parallels other New Testament images: ἄχρηστος therefore marks the starting point of everyone outside Christ, while εὔχρηστος depicts the Spirit-empowered believer. Social and Pastoral Implications Paul’s choice of vocabulary confronts cultural assumptions. In Roman society a runaway slave was legally “useless” and often disposable. The gospel redefines value, binding master and slave in familial affection and shared mission. Church leaders today can draw on Philemon to address modern inequities, urging congregations to see every redeemed person as indispensable to the work of God. Practical Application for Modern Ministry • Discipleship: Mentor new believers toward concrete usefulness—spiritual gifts exercised for the common good (1 Corinthians 12). Related Old Testament Background The Septuagint often describes idol worshipers or corrupt leaders as “worthless” (e.g., Judges 9:4; 1 Samuel 2:12), foreshadowing the New Testament’s diagnosis of sin. Such passages provide a backdrop for Paul’s declaration that the gospel alone transforms “worthless” people into “vessels for honor.” Summary Ἄχρηστος captures humanity’s condition apart from grace—unprofitable, devoid of kingdom value. In a single, Spirit-directed stroke, Paul shows that the same life once labeled “useless” can become “useful” when united to Christ. Philemon 1:11 thus stands as a concise testimony to the power of the gospel to redeem individuals, heal relationships, and mobilize every believer for meaningful service. Forms and Transliterations αχρηστον άχρηστον ἄχρηστον achreston achrēston áchreston áchrēstonLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts |
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