171. Paul's Later Gospel.--During these two years he wrote nothing; it was a time of internal mental activity and silent progress. But, when he began to write again, the results of it were at once discernible. The Epistles written after this imprisonment have a mellower tone and set forth a profounder view of doctrine than his earlier writings. There is no contradiction, indeed, or inconsistency between his earlier and later views: in Ephesians and Colossians he builds on the broad foundations laid in Romans and Galatians. But the superstructure is loftier and more imposing. He dwells less on the work of Christ and more on His person; less on the justification of the sinner and more on the sanctification of the saint.
In the gospel revealed to him in Arabia he had set Christ forth as dominating mundane history, and shown His first coming to be the point toward which the destinies of Jews and Gentiles had been tending. In the gospel revealed to him at Caesarea the point of view is extra-mundane: Christ is represented as the reason for the creation of all things, and as the Lord of angels and of worlds, to whose second coming the vast procession of the universe is moving forward--of whom, and through whom, and to whom are all things.
In the earlier Epistles the initial act of the Christian life--the justification of the soul--is explained with exhaustive elaboration: but in the later Epistles it is on the subsequent relations to Christ of the person who has been already justified that the apostle chiefly dwells. According to his teaching, the whole spectacle of the Christian life is due to a union between Christ and the soul; and for the description of this relationship he has invented a vocabulary of phrases and illustrations: believers are in Christ, and Christ is in them: they have the same relation to Him as the stones of a building to the foundation-stone, as the branches to the tree, as the members to the head, as a wife to her husband. This union is ideal, for the divine mind in eternity made the destiny of Christ and the believer one; it is legal, for their debts and merits are common property; it is vital, for the connection with Christ supplies the power of a holy and progressive life; it is moral, for, in mind and heart, in character and conduct, Christians are constantly becoming more and more identical with Christ.
172. His Ethics.--Another feature of these later Epistles is the balance between their theological and their moral teaching. This is visible even in the external structure of the greatest of them, for they are nearly equally divided into two parts, the first of which is occupied with doctrinal statements and the second with moral exhortations. The ethical teaching of Paul spreads itself over all parts of the Christian life; but it is not distinguished by a systematic arrangement of the various kinds of duties, although the domestic duties are pretty fully treated. Its chief characteristic lies in the motives which it brings to bear upon conduct.
To Paul Christian morality was emphatically a morality of motives. The whole history of Christ, not in the details of His earthly life, but in the great features of his redemptive journey from heaven to earth and from earth back to heaven again, as seen from the extramundane standpoint of these Epistles, is a series of examples to be copied by Christians in their daily conduct. No duty is too small to illustrate one or other of the principles which inspired the divinest acts of Christ. The commonest acts of humility and beneficence are to be imitations of the condescension which brought Him from the position of equality with God to the obedience of the cross; and the ruling motive of the love and kindness practised by Christians to one another is to be the recollection of their common connection with Him.