Juggling my writing commitments poorly...
Of the three main types of ethical theory--duty based, consequence based, and virtue based--we will not be surprised to find that the New Testament is primarily virtue oriented. We are not surprised because, as we have seen, ancient ethics in general was primarily virtue based. It is not that we do not find ethical duties in the New Testament--"Stay away from sexual immorality" (1 Thess. 4:3, CEB), for example. It is not that we do not find interest in consequences--"Strive for the things that bring peace and the things that build each other up" (Rom. 14:19 CEB). It is only that the primary ethical interest is in virtues like faith, hope, and love (e.g., 1 Cor. 13:13).
Accordingly, New Testament ethics tends to focus more on a person's character and motives than on his or her specific actions or the consequences of those actions. To be sure, we find enough commands and prohibitions in the Bible that various currents within Christian tradition have focused from time to time more on duties than character. For example, many Christian circles in the United States today focus heavily on exceptionless ethical absolutes and despise any thought of ethical relativisms. By emphasizing such things, such currents tend more toward a duty-based approach to ethics than a virtue based one.
One interesting twist on a duty oriented Christian framework are those traditions that process the death of Jesus in primarily legal terms. In one scenario, God's justice is understood in such duty-oriented terms that he could not possibly forgive any debt or wrong against him unless someone from the guilty party pays him in full. Accordingly, Jesus must become human because a human must pay God back, and Jesus must suffer the full punishment of every single sin for which he atones.
This line of thinking takes one picture of God in the Bible--that of Judge--and fills in the philosophical picture of atonement (the means by which humanity is reconciled to God) with God as a duty-oriented ethicist. Of course, such systems then flip the basis of God's judgment. Because Jesus has paid the debt in full, believers are no longer judged at all on the basis of their actions. God's legal judgment is based solely on his consideration of Jesus. The basis of God's ethical assessment is still duty based. It is just that Jesus is the one God legally assesses.
A more virtue based approach might focus on God's character as one of love, graciousness, and faithfulness.  It might invoke the Parable of the Prodigal Son as a better illustration of the character of God (Luke 15). In this story, a father forgives his son of his recklessness and the insult of the son asking for his inheritance before his father had even died. There is no legal exchange, no act of atonement. The father simply forgives because of his love for the son.
Indeed, although there is clearly duty language within the New Testament, the primary orientation of Jesus and Paul seems around a person's heart and intentions. In Mark 7:18-23, Jesus says, "'Do you not see that whatever goes into a person from outside cannot defile, since it enters, not the heart but the stomach, and goes out into the sewer?' (Thus he declared all foods clean.) And he said, 'It is what comes out of a person that defiles. For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride, folly. All these evil things come from within, and they defile a person.'" (NRSV).
This is a vice list, the opposite of a virtue list. Jesus is basically saying that either virtue or vice flows out of a person's character. To be clean or unclean is not so much a matter of external actions but a matter of what is inside a person.
Similarly, Paul speaks of the fruit of the Spirit being "love, joy, peace, patience, kindness, generosity, faithfulness, gentleness, and self-control. There is no law against such things (Gal. 5:22-23, NRSV). This is a virtue list, and Paul says it flows naturally from God's Spirit being inside us. When Paul comes close to defining sin, he says that "whatever does not proceed from faith is sin" (Rom. 14:23, NRSV). His sense of what sin is for a believer is thus not primarily a matter of violating a law but of a life that does not reflect the right character.
The New Testament does encapsulate the entirety of human duty into two commands, as we said earlier in the chapter: Love God and love neighbor. These two duties indicate the appropriate motivations of a Christian's character. The heart of a Christian should be one that it oriented around helping and not hurting all others in every way. In terms of God, the heart of a Christian should be one that does everything "for the glory of God" (1 Cor. 10:31).
Here many will try to sneak back in a more duty-oriented framework. Loving God, some might say, involves keeping this list of laws for their own sake. Perhaps so, but some strong cautions are in order. First, loving God never contradicts loving our neighbor or enemy. It is not--"I must love my neighbor unless he is a homosexual, for love of God requires me to hate homosexuals." The love of God does not work this way but reinforces the love of my neighbor and enemy. It hopes for the redemption of my enemy even if my enemy is seeking to harm me.
However, love of God does contradict an inordinate focus on myself. It requires me to shift from myself being the focus of all my actions to God and his desire for the greater good. I cannot excuse selfishness or actions done in private simply because they do not harm my neighbor or enemy. A heart oriented toward God is a heart that is not oriented toward myself.
 Recovering the Scandal of the Cross