Scholars have proposed various paradigms to analyze Paul’s ethical reasoning and its deep connection to his theological convictions, drawing on diverse approaches such as social-scientific identity theory (e.g., Horrell’s concept of solidarity in Christ), Stoic moral reasoning (e.g., Engberg-Pedersen’s I–X–S model), philosophical ethics (e.g., Zimmermann’s notion of implicit ethics), and “gift” theory (e.g., Barclay). This study, however, focuses on identifying Paul’s key theological frameworks embedded in Romans through which he develops and arranges his ethical instruction (12:1–15:13) and motivates believers to live accordingly (cf. Hay’s threefold framework: new creation, the cross, and the redeemed community; Schnelle’s emphasis on participation and transformation).
I argue that in Romans 12:1–15:13, union with Christ and the imitation of Christ within that union function as two central theological frameworks for Paul’s ethical exhortation. Paul grounds his ethical instruction in the theology of union with Christ (12:1–2; 12:3–5; 13:11–14; 14:8–9; cf. 6:1–14) and encourages ethical living through the imitation of Christ (12:9–13, 14–21; 13:8–10, 13–14; 14:9–10, 15; 15:1–13). In this arrangement, union with Christ serves as the foundation of his ethics, while imitation of Christ functions as the norm for ethical conduct. I acknowledge that these two frameworks are broad theological categories, and I do not intend to reduce their meanings only to ethics. Rather, I will demonstrate exegetically that Paul emphasizes particular aspects of these frameworks in structuring and shaping his ethical exhortation. In regard to union with Christ, Paul foregrounds its corporate dimension (12:4–5) and its extended concept of Christ’s lordship (14:8–9; cf. 13:1). Regarding imitation of Christ, Christ’s character and his self-giving love are highlighted as the standard for believers’ ethical conduct.
To support this thesis, I will present a structural reading of Romans 12:1–15:13 organized around these two theological frameworks. This structure highlights how Paul arranges his ethical instruction in light of both union with Christ and imitation of Christ: 12:1–2 (heading [union and imitation]); 12:3–5 (unity in union); 12:6–8 (gifts in community); 12:9–13 (imitation and love); 12:14–21 (imitation and love); 13:1–7 (lordship and imitation); 13:8–10 (ethical summary on love); 13:11–14 (summary and transition [union and imitation]); 14:1–13 (union and lordship); 14:14–23 (imitation and love); and 15:1–13 (imitation and love). Based on this structure, I will divide the passage into two parts (12:1–13:14 and 14:1–15:13) and offer detailed exegesis of each unit. Finally, I will briefly suggest how these two frameworks can inform interpretations of Paul’s ethics in his other letters.
This examination will demonstrate that Paul’s ethical teaching is organically structured and inseparable from his theology, and that his concept of imitation of Christ operates within and is subordinate to the framework of union with Christ. Additionally, this study will highlight the Christological foundation and goal of Paul’s ethics (Thompson; Furnish; Schrage; cf. Rabens).