Social Power of the Gospel.
I. We see here, first of all, what sort of results St. Paul expected to flow from the reconciling and combining force of the Christian faith. In nothing does Christianity differ more profoundly from some philosophies which seem to have a superficial resemblance to it, than in this: it does not allow a man to think of himself as an isolated unit, while forgetful of other men: it does not allow a class to entrench itself in its privileges or excellences, and to ignore the claims of other classes; it does not allow a race to stiffen itself in its prejudices, and to forget that other races are also members of the human family, and to gifts and endowments that are all their own. It may be asked, Did not St. Paul beg Philemon to give Onesimus his freedom? It must be answered, No, he did not. He hinted at this, perhaps, when he expressed his confidence that Philemon would do more than he was asked to do. But he did not prefer a formal request to this effect; much less did he insist on it. The Apostles addressed themselves to the strictly practical task of lodging the Christian faith and life in the minds and hearts of masters and slaves alike: confident that, in time, the faith would act as a powerful solvent upon such an institution, by creating a new estimate of life.
II. We may note here how entirely for the time being, St. Paul's interest is concentrated on a single soul. He writes as though there were no person in the world to think about except Onesimus, and, relatively to Onesimus, his master Philemon. The world, depend upon it, is not saved by, abstract ideas, however brilliant; it is saved by the courageous individualising efforts of Christian love.
III. Let us note how a Christian should look at the events of life; at the commonplace and trivial events, as well as at those which appear striking and important. Every such event has a purpose, whether we can credit it or no; a purpose to be made plain in the eternal world, in the mysterious state of existence which awaits every one of us, when we have passed the gate of death. To St. Paul the future life was as clear as the shining of the sun is in heaven: and, therefore, he naturally wrote to Philemon, "Perhaps Onesimus was therefore parted from thee for a season, that thou mightest enjoy him for ever." And yet remark that "perhaps." St. Paul will not encourage us in a rash and presumptuous confidence, when we endeavour to interpret in detail God's providence in this life by the light of the next. St. Paul saw, as far as most men, into the purposes of God; yet, when he would interpret God's design in respect of a given human life, he reverently adds "perhaps."
H. P. Liddon, Advent Sermons,vol. ii., p. 98.