LUTHER W. NEW JR.

THEOLOGICAL COLLEGE

DEHRADUN, UTTARAKHAND

A Paper Presentation on:

“Theology and Ethics in Paul”

Submitted to:

Dr. Simon Samuel

In Partial Fulfillment of the requirements of the course

Theology of Pauline Writings

Submitted by:

Mr. Alen Thapa

M.Th I – New Testament

Date: 3rd February 2025

 Table of Contents

Introduction

1. Scholarly Approaches to Pauline Ethics

1.1 Martin Dibelius
1.2 C.H. Dodd
1.3 Rudolph Bultmann
1.4 V.P. Furnish
1.5 Richard B. Hays
1.6 David Horrell
2. The Source of Pauline Ethics
2.1 Jewish Scriptures and Traditions
2.2 Teachings of Jesus
2.3 Greek and Roman traditions
2.4 Eschatology
3. Theological Framework of Pauline Ethics
3.1 Ethics and Eschatology
3.2 Ethics and Pneumatology
3.3 Ethics and Christology
4. Major Ethical Issues in Pauline Writings
4.1 Sexual Conduct
4.2 Marriage and Divorce
4.3 Humility and Servant Leadership
4.4 Other Ethical Issues

Conclusion

Bibliography

1
Introduction

The theology and ethics of Paul have been subjects of extensive scholarly discussion, given their
significance in shaping Christian thought and practice. Throughout the career of Paul, he was
confronted with a number of complex moral and practical problems within Christian
communities such as Jews and gentiles, male and female roles, sex and marriage, rich and poor,
church order and worship,etc. Paul responded to these issues in his letters which can be said as
ethical responses. Such responses or teaching however cannot be isolated from the rest of his
instruction. Doctrines and ethics are intimately related in Paul’s letters. It is commonly observed
that some of the letters exhibit a basically two-fold structure (Romans, Galatians, Colossians,
Ephesians), the first predominantly pertaining to matters of belief (Doctrines/Theology), the
second primarily to Christian conduct (Ethics). This paper attempts to understand the
relationship between theology and ethics in Paul’s writings. In order to do so, the paper explores
how various scholars has approached Pauline ethics. Further, it examines the sources of Pauline
ethics, the theological framework of and also engage in discussion of some major ethical issues
that is found in the letters of Paul.

1. Scholarly Approaches to Pauline Ethics

1.1 Martin Dibelius

According to Dibelius Paul was so driven by an imminent expectation of the Parousia that he
never intended to develop a distinctly Christian basis for ethics in his churches. When the
parousia did not occur as expected, the ethical vacuum was filled by appropriating philosophical
parenesis.1 Thus, for Martin Dibelius the blocks of moral advice that characteristically occur at
the end of Paul’s letters (Romans 12 -15; Galatians 5 – 6) should be understood as parenesis,
general collections of maxims adopted from popular Hellenistic philosophy. 2 There are three
types of parenesis or moral exhortation scattered throughout Paul’s letters: traditional parenesis,
involving general moral themes such as holiness and love (Rom 12:1 – 13:14); situational
parenseis, consisting of advice and exhortation on specific matters of pressing concern (1 cor 5;1

1
Martin Dibelius, From Tradition to Gospel, trans. Bertram Lee Woolf (New York: Charles Scribner’s
Sons, 1934),239.
2
Richard B. Hays, The Moral Vision of the New Testament: Community, Cross, New Creation—A
Contemporary Introduction to New Testament Ethics (San Francisco: Harper San Francisco, 1996), 17.

2
– 11:1); and ecclesiastical parenesis directed to the institutional needs of the church and the
ministry (1 cor 112 – 14: 40).3

1.2 C.H. Dodd

According to C.H Dodd, it is not possible to comprehend the ethical component of Christian
discourse without the ‘religious content’ and vice versa. But he maintained a clear distinction
between the theological part of the Pauline letter and the hortatory part. C.H. Dodd kept Paul’s
theology (kerygma) distinct from his ethics (didache). 4 This division of theology and ethics was
understood in a new way in the work of Rudolph Bultmann.

1.3 Rudolph Bultmann

Rudolf Bultmann provided a crucial impetus to critical discussion of Paul’s ethics and
specifically to the understanding of the relationship between theology and ethics in Paul. David
Horrell points out that Bultmann essay of 1924, ‘Das Problem der Ethik bei Paulus’, sought to
understand the nature of the relationship between the indicative and the imperative in Paul.
Applying an existential interpretation of theology, the indicative leads to imperative. The
indicative gives expression to the new self-understanding of the believer, for the statement “I am
freed from sin” is not a dogmatic one, but an existential one and the imperative reminds him that
he is free from sin, provided that his will is renewed in obedience to the commandment of God.
(Rom 6.1-7; Gal 5.13-25; 1 Cor 6.9-11). 5 Both indicative and imperative express the viewpoint
of faith; they relate to the existence of those who understand themselves to be justified. For such
persons, the imperative indicates the character of their faith as obedience just as the indicative
describes their righteous status as faith perceives it. Thus, for Bultmann, indicative and
imperative are closely intertwined: the indicative calls forth the imperative. 6

3
Brian Rosner, “Paul’s Ethics,” in The Cambridge Companion to St. Paul, ed. James D. G. Dunn
(Cambridge: Cambridge University Press, 2003), 212.
4
C.H. Dodd, Gospel and Law: The Relation of Faith and Ethics in Early Christianity (New York:
Columbia Universoty Press, 1963), 4 -5.
5
David G. Horrell, Solidarity and Difference: A Contemporary Reading of Paul’s Ethics (London:
Routledge, 1999), 11.
6
Horrell, Solidarity and Difference, 13.

3
 1.4 V.P. Furnish

V.P Furnish, in his work on Paul’s ethics and Theology provides a critical and nuanced
understanding of how Paul integrates theology with moral instruction. Furnish identifies Old
Testament, Hellenist Jewish literature and revelation of Christ as the sources of Paul’s ethical
teaching.7 He argues that viewing Paul’s background one sided, whether in favor of his Jewish or
Greek heritage, is bound to result in a one-sided interpretation of his ethic. His ethic can be
brought into sharper focus when it is acknowledged that Paul was a Jew of the Diaspora—of the
Hellenistic world. Thus, Furnish admits that Paul did apply Old Testament moral lessons with a
view towards the edification of his churches. And Paul could look back on the history of Israel,
in the light of Christ, and see moral truths especially in the narratives of Scripture. Furnish also
recognizes that some Hellenistic Jewish literature seems to come close to Paul’s paraenetic style
and ethos. Paul’s ethics must be appreciated in terms of his revelation of Christ and the new
reality following the death and resurrection of the Messiah.8

Furnish, further elaborates that Pauline ethics involves a compound of theological, eschatological
and Christological convictions. For furnish, eschatology is the ‘heuristic key to Pauline
Theology’.9 He emphasizes the "already/not yet" aspect of Paul’s eschatology, where the new
age has started but has not yet fully arrived. Because the new age has not come in its fullness, the
powers of this age stand over against the power of God; Christian ethics is not the actions of a
totally free and independent human, but an act of obedience to a good and powerful God, which
is understood as participation in the death and resurrection of Christ. 10 Intertwined with
eschatology, the theological and Christological element portrays a conviction that humanity is
completely dependent on God’s sovereign power and obedience to him alone; Christ as the prime
model of obedience and service to God (Phil 2: 5 – 11). 11 Furnish concludes that Paul is better
understood from eschatological dimensions and also relational dimension, social orientations
humans have with God and also between one another.

7
V.P. Furnish, Theology and Ethics of Paul (Cambridge: Cambridge University Press, 1968), 33 – 34.
8
Furnish, Theology and Ethics of Paul, 43 – 50.
9
Furnish, Theology and Ethics of Paul, 114.
10
Furnish, Theology and Ethics of Paul, 178 -179.
11
Furnish, Theology and Ethics of Paul, 218.

4
 1.5 Richard B. Hays

Richard B. Hays, in his work, The Moral vision of the New Testament offers a reading of Paul
that seeks to demonstrate how Paul’s ethical teachings are rooted in his theological thought. For
hays, Paul’s ethics has an anchor in his gospel which grounds his whole moral universe. Hays,
explores three recurrent interlocking theological motifs that provide the framework for Paul’s
ethical teaching: eschatology, the cross, and the new community in Christ.12

First, Hays explains that ‘the death and resurrection was an apocalyptic event that signaled the
end of the old age and portended the beginning of the new’. Hays especially understands this in
terms of ‘new creation’ where the eschatological aeon has been inaugurated and is pointing to
the future hope of Christ’s return, while the church engages in a moral and cosmic battle that will
end in the day of the Lord.13

Second, Hays focuses specifically on the cross as the ‘pivot-point of the ages’ as the fulfilment
of the law and the catalyst for the sending of God’s redemption to the world. The cross is the
paradigm for Christian obedience which is confirmed by pistis Christou in Paul’s letters as a
subjective genitive which refers to the ‘faithfulness of Christ’ which enables redemption and
provides a ‘pattern for the life of Christians.14

Third, Hays’s emphasis on the ‘new community in Christ’, involves a recognition that the final
goal of the gospel is the formation of God-centered, Spirit-led communities that ‘prefigure and
embody the reconciliation and healing of the world’. Through the mutual edifying worship of the
churches, the purpose of corporate worship becomes community formation (1 Cor 14:14).15

One of the distinct contribution that Hays makes to the discussion of Paul’s ethics is his socio-
literary ad cognitive approach. He argues that New Testament and Paul do not offer an ethical
guide book, but use a variety of rhetorical and literary devices is an attempt to paint a picture of
life in conformity to Christ and the gospel; or to bring into focus a moral vision that reconstitutes
cognitive and social reality.16

1.6 David Horrell

12
Hays, The Moral Vision of the New Testament, 18 – 19.
13
Hays, The Moral Vision of the New Testament, 21.
14
Hays, The Moral Vision of the New Testament, 31.
15
Hays, The Moral Vision of the New Testament, 35.
16
Hays, The Moral Vision of the New Testament, 462.

5
David Horrell, in Solidarity and Difference: A Contemporary Reading of Paul’s Ethics presents a
nuanced understanding of Paul’s ethical framework, emphasizing its communal nature and basis
in theological convictions. Applying social-scientific theories Horrell proposes that, to read
Paul’s letters as theologically means to build a social construct. He argues that ethical sections
should be understood as community forming documents that give meaning to and shape
symbolic universe.17 Horrell sees the indicative of Paul’s theology and imperative as a
continuously unfolding reel. He recognizes two fold of Paul’s ethics. First, corporate solidarity
which based on participation is Christ’s body leads to unity and has egalitarian impulses. Second,
solidarity in Christ breaks down social divisions which is reflected in Paul’s language of brothers
and sisters and in shared rituals such as baptism and Lord’s supper that emphasize equality. 18
Horrell highlights that Paul’s theology and ethics are deeply connected; community shaped by
beliefs and beliefs reinforced by ethical actions.

2. The Sources of Pauline Ethics

2.1 Jewish Scriptures and Traditions

Furnish points out that all Paul's letters attest his indebtedness to the faith of the Old Testament
and to the traditions of the covenant people .19 Paul himself, writing to the Corinthians (most of
whom were not Jewish: 1 Cor 12.2), describes the Jewish scriptures as ‘written for our
instruction’ (1 Cor 10.11). Quotations from scripture are common in Paul’s letters, and are used
to justify and support points of ethical teaching (Rom 12.19–20; 14.10–12; 1 Cor 5.13; 6.16).
David Horrell points out that Paul’s strong aversion to idolatry and sexual immorality certainly
reflects his Jewish heritage (Rom 1.18–31).20

2.2 Teachings of Jesus

17
David G. Horrell, Solidarity and Difference: A Contemporary Reading of Paul’s Ethics, 2nd ed.
(London: Bloomsbury T&T Clark, 2015), 84.
18
Horrell, Solidarity and Difference, 94.
19
Furnish, Theology and Ethics of Paul, 28.
20
David.G. Horrell, An Introduction to the study of Paul (London: T&T Clark, 2005), 93.

6
Paul’s ethical instruction is shaped by the teaching and example of Jesus Christ. On a few
occasions Paul appeals directly to the authority of the Lord: in the matter of divorce (1 Cor. 7:10-
11), concerning the support of Christian workers (1 Cor. 9:14), concerning conduct of the Lord’s
Supper (1 Cor.11:22ff.), concerning the coming of the Lord (1 Thess. 4:15), and in general (1
Cor. 14:37). In other places, Paul clearly echoes the teachings of Jesus without referring to them:
Rom. 12:14 cf. Mt. 5:44; Rom. 12:17 cf. Mt. 5:39ff. Rom. 13:7 cf. Mt. 22:15-22. 21 More
important, perhaps, is Paul’s emphasis on Jesus as an example, with the pattern of Christ’s self-
giving serving as a paradigm for Christian morality (Rom 15.2–3; Phil 2.3–8; 1 Cor 11.1).
Indeed, Christ’s love (Gal 2.20) serves as a model for the love Paul desires to see among
members of the Christian communities; love for one another is a prominent theme in his
instruction (1 Thess 4.9–10; Gal 5.13–14).22

2.3 Greek and Roman traditions

Scholars suggest that various Greek and Roman traditions of moral instruction have a significant
influence on Paul’s ethics. Paul’s lists of ‘vices and virtues’ (Gal 5.19–23), his emphasis on the
need for self-control and discipline (1 Cor 7.5; 9.25–27), for example, are paralleled in Greco-
Roman writings. Greek influence is seen in Paul’s use of the metaphors of warfare (2 Cor.
10:3ff.; 1 Thess. 5:8) or of athletic competition (1 Cor. 9:25); in the use of the idioms “what is
fitting” (Phlm. 8; Col. 3:18; Eph. 4:5), “what is seemly” (Eph. 5:3), “what is shameful” (Eph.
5:12); and particularly in the virtues listed in Philippians 4:8. The words for “lovely”
(prosphiles), “gracious” (euphemos), “excellence” (arete, which means moral excellence or
virtue), and “praiseworthy” (epainos) are drawn from Hellenistic ethical vocabulary. While Paul
used the language drawn from the vocabulary of Hellenistic popular philosophy, he uses it
differently than contemporary Greek teachers. He is not concerned to portray the ideal of perfect
humanity; he is altogether concerned with the new life in Christ and how it should manifest
itself.23

2.4 Eschatology
21
George Eldon Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, rev. ed., 1993), 558.
22
David.G. Horrell, An Introduction to Paul, 94.
23
Ladd, A Theology of the New Testament, 557.

7
Paul’s ethics are influenced by his sense of the nearness of the end, by his eschatology. One
reason he gives for not marrying, for example, is that ‘the appointed time has grown short’ (1
Cor 7.29). The fact that the day of salvation is drawing nearer is also cited by Paul as a reason for
upright moral behavior (Rom 13: 11 – 13).24

3. Theological Framework of Pauline Ethics

3.1 Ethics and Eschatology

Pauline ethics according to Dunn is directly related to the eschatological event. Ethics portrays
the tension between the present and the future. It is also known as “already-not yet;” in the
process of salvation, which is a significant aspect of Paul’s understanding. 25 Dunn says that even
though believers have already experienced some aspects of salvation, they have not yet fully
realized it (Phil. 1:6).26 The ethical text in Philippians 2:12 suggests how Christian believer
should live out their salvation. According to Gordon D. Fee, in this verse, Paul’s use of
imperative κατεργάζεσθε refers to the need for continuous outworking of their eschatological
salvation within the believing community in Philippi. 27 This should be accomplished with a sense
of reverence and deep respect, which implies acting in obedience to God who will bring
completion of their good work by the Day of Lord (Phil. 1:6; 2:12, 13, 16). Thomas Schreiner
says that there is a need for ongoing guidance and commands for believers, who, despite the
Spirit’s guidance, still face the risk of sin (Rom. 6:12-14). These imperatives are necessary
because believers have not yet achieved perfection (Phil. 3:12-16). 28 Paul emphasizes the
significance of living a righteous and morally upright life as a follower of Christ. Paul’s ethical
instructions hold significance place in the eschatological milieu.

3.2 Ethics and Pneumatology

24
Horrell, An Introduction to Paul, 94.
25
James D. G. Dunn, The Theology of Paul the Apostle (Grand Rapids, MI: Eerdmans, 1998),629.
26
Dunn, The Theology of Paul, 630.
27
Gordon D. Fee, Paul’s Letter to the Philippians (Grand Rapids, Mich.: W.B. Eerdmans, 1995).
28
Thomas R. Schreiner, Paul, Apostle of God’s Glory in Christ: A Pauline Theology (Downers Grove:
InterVarsity Press; Apollos, 2001), 309.

8
Paul underscores the role of the Holy Spirit in his teaching, declaring that human beings are
incapable of obeying God’s commands (Rom. 7:14–20). Believers rely solely on the Holy
Spirit’s power to fulfil God’s requirements (Rom. 8). 29 Schreiner says that Paul, in his letters,
commands only after explaining what God has done in Christ for His people, meaning that the
indicative precedes the imperative.30 In Galatians 5:1 Paul makes an indicative statement, (ἡμᾶς
Χριστὸς ἠλευθέρωσεν) affirming that Christ is the ultimate source of their freedom. Having said
this, Paul then uses the imperative (μὴ πάλιν ζυγῷ δουλείας ἐνέχεσθε) to exhort them to stand
firm in the freedom they received. Moreover, how can believers sustain and enjoy this freedom?
It is only possible by living according to the Spirit. Therefore, in Galatians 5:16 Paul uses the
imperative πνεύματι περιπατεῖτε (Walk by the Spirit). For Paul, the Holy Spirit is the ultimate
source to sustain and enjoy freedom. The term περιπατεῖτε likely alludes to the Old Testament
law known as halakhah, which means “Walking.” According to Craig S. Keener, although this
expression was not common in Greek, Paul’s audience would have known his indented message.
Keener suggests that Paul may be alluding to Ezekiel 36:27, where God’s Spirit enables people
to walk in His righteous ways, despite their prior failures.31

Believers manifest the fruit of the Spirit as a result of the Spirit’s work and involvement in their
lives. They are able to live upright lives because of the Spirit. (Gal. 5:22-23). Believers can
nullify the flesh by walking and being led by the Spirit (Gal: 5:16, 18, 25). 32 This expression also
reflects the correlation between the spirit and new life in Christ. 33 Therefore, the Holy Spirit
plays a central role in believers’ lives. They should abide by the Spirit’s power for ethical living,
acknowledging that submission to God’s instructions is possible through the help of the Spirit.

3.3 Ethics and Christology

29
Schreiner, Paul, Apostle of God’s Glory in Christ, 316.
30
Schreiner, Paul, Apostle of God’s Glory in Christ, 316.
31
Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2nd ed. (IVP Academic,
2014), 537.
32
Schreiner, Paul, Apostle of God’s Glory in Christ, 316.
33
G. M. H. Loubser, ‘Paul’s Ethic of Freedom: No Flash in the Galatians Pan,’ New Testament Society of
Southern Africa 39, no. 2 (2005): 324.

9
In Paul’s understanding of Christ, there are two fundamental ethical implications: firstly, the
concept of the ‘Lordship of Christ,’ and secondly, what it means to live ‘in Christ’ (Col. 3:10). 34
In his letters, Paul envisions Christ as the source and model for Christian behavior (1 Thess. 1:6;
Phil. 1:27–2:13; 1 Cor. 11:1; 2 Cor. 8:9; Rom. 15:1–9a). 35 In Galatians 6:2, Paul urges believers
to bear one another’s burdens and fulfill the ‘law of Christ.’ The phrase τὸν νόμον τοῦ Χριστοῦ
examines two ways of understanding. First, in the context of Galatians, it may allude to the
example and character of Jesus, which are imparted by the Spirit (Gal. 2:20; 5:14). 36 Second, in
the context of Jesus’ teaching, Dunn aptly suggests that it primarily refers to the love command;
bearing others’ burdens demonstrates love for one’s neighbor (Matt. 22:39; Mark 12:31). 37 The
second interpretation is more plausible because the example and character of Jesus can be
summed up in ‘love,’ which he not only taught but also demonstrated on the cross by giving his
life as a ransom for many (Mark 10:45). Paul consistently emphasizes that the love of Christ is
the most essential and foundational virtue in Christian behavior (1 Cor. 13:1–3; Gal. 5:22–23;
Rom. 13:8; Col. 3:14). Paul’s Christological understanding urges believers to represent Christ’s
divine love and humility in their behavior.

4. Major Ethical Issues in Pauline Writings

4.1 Sexual Conduct

The Jewish community identified themselves as individuals who abstained from engaging in
pagan customs like “sex outside marriage, homosexual relations, abortion, infanticide, and the
exposure of unwanted newborns.”38 Paul, within the (Christian) context, further delves into and
expands upon these ethical precepts. In 1 Corinthians 6:15-19, Paul uses the metaphor of the
body, employing the term σῶμα, to symbolize our relationship to Christ's body. In verse 15, he
emphasizes how our bodies are intimately connected to Christ, forming a spiritual union. He

34
Nijay K. Gupta, ‘Ethics’, in Dictionary of Paul and His Letters: A Compendium of Contemporary
Biblical Scholarship, ed. McKnight Scot, Nijay K. Gupta, and Lynn H. Cohick (Downers Grove, Illinois: IVP
Academic, 2023), 662.
35
Richard B. Hays, ‘Christology and Ethics in Galatians: The Law of Christ,’ Catholic Biblical Quarterly,
49, no. 2 (1987): 273.
36
Keener, IVP, 539.
37
Dunn, The Theology of Paul, 655.
38
Michael J Gorman, ed., Apostle of the Crucified Lord: A Theological Introduction to Paul and His
Letters (Wm. B. Eerdmans Publishing, 2016).

10
goes on to make a stark point about the seriousness of our physical actions in the following
verses. Paul underscores such action as incongruous and ethically unacceptable. Furthermore,
Paul introduces the concept of believers' bodies serving as temples of the Holy Spirit in verse 19.
Paul strongly condemns all sexual immorality, deeming them incompatible with God's kingdom
(1 Corin. 6:9-10, Eph. 5:5). Engaging in such behaviours incurs God's wrath (Col 3:5-6; 1 Corin
5:1-13) and aligns with the works of the flesh (Gal 5:19-21). Romans 1 portrays the gospel's
power to save, revealing the “righteousness of God” (v.17). The phrase “righteousness of God”
(δικαιοσύνη γὰρ θεοῦ) has sparked extensive debates, seen as God's gift (genitive of source), or
as His inherent nature of always doing what is right (subjective genetive), or as N.T. Wright puts
“covenant faithfulness.”39 Gospel is the truth Paul talks about, and the result is righteous. To hold
back the truth is to reject it with full knowledge, and the result is “God gave them up to vile
passions” (Rom 1:26-27). Homosexuality and other sexual immorality stand against the very
nature of God. “Paul’s choice of homosexuality as an illustration of human depravity is not
merely random: it serves his rhetorical purposes by providing a vivid image of humanity’s primal
rejection of the sovereignty of God the Creator.”40

4.2 Marriage and Divorce

In the ancient Greco-Roman society, marriage was considered crucial for procreation and acted
as a deterrent against sexual misconduct, especially for those capable of it. However, certain
philosophers and religious figures chose to abstain from marriage to maintain focus on their
spiritual pursuits.41 Interestingly, some even deemed engaging with a prostitute permissible,
viewing it as unrelated to their spiritual dedication and not a hindrance to their commitments. 42 In
1 Corinthians 7, Paul shares his perspective on sex and marriage, leaning towards celibacy and
acknowledging the legitimacy and appropriateness of marriage. He highlights the Corinthians'
misconceptions regarding these matters. It is essential to note that Paul is not opposed to
marriage (as seen in verses 10–16 and 36). His focus is on correcting the Corinthians' distorted
perceptions of the body and sexuality, which underlie their extremes of “libertinism (the body

39
Douglas J Moo, A Theology of Paul and His Letters: The Gift of the New Realm in Christ, ed. Andreas J.
Köstenberger (Zondervan Academic, 2021), 208.
40
Richard Hays, The Moral Vision of the New Testament, 361.
41
Keener, IVP, 473.
42
Keener, IVP, 473.

11
doesn’t matter: do with it whatever you want; 6:12–20) and their asceticism (the body doesn’t
matter: don’t indulge it; Ch. 7).”43

4.3 Humility and Servant Leadership

Paul employs the powerful metaphor of slavery to illustrate a devoted and willing commitment to
God, symbolizing complete and unwavering dedication (Romans 12:11). 44 In 1 Thessalonians,
the act of serving the living and true God (δουλεύειν θεῷ ζῶντι καὶ ἀληθινῷ) holds profound
significance as it signifies a substantial service that stems from deliverance from God's wrath (1
Thessalonians 1:9-10). In Romans 6:19-23, Paul draws a compelling contrast between slavery to
impurity and slavery to righteousness. Serving righteousness leads to holiness, whereas the
former path leads to spiritual death. Paul's choice of describing believers as slaves underscores a
genuine spirit of humility and presents a countercultural concept where true freedom is
discovered in serving God (δουλεύειν). Paul’s δοῦλος ethic is that “believers are not only to
serve God, but also they are to serve others.” 45 In 1 Corinthians 11:1, he encourages believers to
imitate him as he imitates Christ. Paul sets himself as a living example for believers to follow,
striving for conformity to the likeness of Christ. However, it is essential to grasp that this call for
imitation is not superficial but profoundly transformative. Paul's encounter with Christ is a
profound, indwelling presence where he is in Christ and Christ in him. 46 Paul's ethical guidance
underscores the virtues of humble service to both God and humanity, embodying qualities of
humility and steadfast dedication.

4.4. Other Ethical Issues

There are other major ethical issues in the letters of Paul such as Gender (men and Women),
Parents and children, slaves and masters, attitudes to gentiles (racism), Love and non-retaliation,
riches and poverty, strong and weak, attitude to the state, eating and drinking and more. Paul, in
order deal with such issues had ethical responses in his letters.

Conclusion

43
Moo, Theology of Paul and His Letters, 210.
44
Gupta, “Ethics,” 665.
45
Gupta, “Ethics,” 667.
46

12
This paper has thoroughly examined into the integral relationship between theology and ethics as
presented in the writings of Paul. It has examined how various scholars has approached Pauline
ethics and how Paul’s theological foundations has shape ethical imperatives, shedding light on
the vital indicative and imperative framework that underpins his teachings. The study has
explored key sources of Pauline ethics and theological framework influenced by eschatology,
pneumatology and Christology. Paul’s emphasis on critical aspects like sexual conduct,
marriage, servant leadership, and the humility and servant leadership has been dealt which is
profoundly relevant in today’s complex moral landscape, offering enduring guidance to
contemporary believers. Ethics in Pauline letters holds significant relevance for today’s church
and believers, it offers a practical application of faith through the indicative and imperative
framework, emphasizing the inseparable connection between one’s identity in Christ and one's
moral behavior.

Bibliography

13
Dibelius, Martin. From Tradition to Gospel. Translated by Bertram Lee Woolf. New York:
Charles Scribner’s Sons, 1934.

Dodd, C. H. Gospel and Law: The Relation of Faith and Ethics in Early Christianity. New
York: Columbia University Press, 1963.

Dunn, James D. G. The Theology of Paul the Apostle. Grand Rapids, MI: Eerdmans, 1998.

Fee, Gordon D. Paul’s Letter to the Philippians. Grand Rapids, MI: W.B. Eerdmans, 1995.

Furnish, V. P. Theology and Ethics of Paul. Cambridge: Cambridge University Press, 1968.

Gorman, Michael J., ed. Apostle of the Crucified Lord: A Theological Introduction to Paul and
His Letters. Grand Rapids, MI: Wm. B. Eerdmans Publishing, 2016.

Gupta, Nijay K. “Ethics.” In Dictionary of Paul and His Letters: A Compendium of

Contemporary Biblical Scholarship, edited by Scot McKnight, Nijay K. Gupta, and Lynn
H. Cohick, 662–665. Downers Grove, IL: IVP Academic, 2023.

Hays, Richard B. The Moral Vision of the New Testament: Community, Cross, New Creation—
A Contemporary Introduction to New Testament Ethics. San Francisco: Harper San
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Horrell, David. Solidarity and Difference: A Contemporary Reading of Paul’s Ethics. 2nd ed.

London: Bloomsbury T&T Clark, 2015.

Horrell, David. An Introduction to the Study of Paul. London: T&T Clark, 2005.

Keener, Craig S. The IVP Bible Background Commentary: New Testament. 2nd ed. Downers
Grove, IL: IVP Academic, 2014.

Ladd, George Eldon. A Theology of the New Testament. Revised edition. Grand Rapids, MI:
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14
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