Interview for the Faculty Spotlight

In this video, Dr. Yung Suk Kim shares advice on how to evaluate life and the world around us, drawing inspiration from the teachings of Paul (0:04-0:07).

Key takeaways include:

• Test Everything: He emphasizes that we should not simply believe things because someone famous says them (0:10-0:15). Instead, we must actively test our experiences, global events, and political information (0:15-0:30).
• Hold Fast to What is Good: After testing, the essential next step is to hold on to the things found to be good (0:20-0:24).
• Self-Reflection: This practice of critical evaluation should also be applied inward to ourselves, not just to the external world (0:30-0:32).

In this short spotlight, Dr. Yung Suk Kim offers encouragement to students, emphasizing the importance of self-belief and recognizing one's unique potential (0:00-0:41).

Key takeaways:

• Believe in yourself: You are a unique, God-given gift (0:04-0:12).
• Avoid comparison: Do not compare your journey or talents with those of others (0:12-0:15).
• Maximize your gifts: Realize that you possess specific potentials and gifts that you should actively develop (0:15-0:41).

From_Classroom_to_Community__An_Award_That_Took_Him_by_Surprise

In this short interview (0:00 - 0:38), Dr. Yung Suk Kim reflects on receiving the 2024 President's Lifetime Achievement Award from President Joe Biden. 

Key highlights from his reflection: 

• A Humble Surprise: Dr. Kim expresses that the recognition came as a complete surprise to him (0:03 - 0:06). 
• Dedication to Service: He discusses how the award honors voluntary service and individuals who dedicate their time and energy to the community (0:16 - 0:25). 
• Impact as an Educator: As a professor, Dr. Kim emphasizes that his own contributions are rooted in his commitment to making a meaningful impact on his students and the broader community outside the classroom (0:25 - 0:38). 

Dr. Kim is a respected scholar and faculty member at Virginia Union University, known for his extensive academic work and authorship in the field of biblical studies.

At the Intersection of Hermeneutics and Homiletics

 

Looking for a fresh, deeply contextual way to bridge critical biblical scholarship with impactful preaching? I want to invite you to revisit a powerful resource I edited: At the Intersection of Hermeneutics and Homiletics: Transgressive Readings for Transformational Preaching.

What makes this volume truly unique is its intentional, comparative design. We brought together 10 seasoned scholars to focus deeply on just two crucial scriptural passages. Five scholars engage with the Book of Ruth, reading it critically from their diverse contexts to extract vital, preachable points for the public square. Simultaneously, five other scholars examine the story of the Canaanite woman in Matthew 15:21–28, fleshing out critical voices and liberative insights.

By seeing how multiple experts interrogate the exact same texts through distinct hermeneutical lenses, readers gain a masterclass in how transgressive, contextual readings can lead to genuinely transformational preaching. If you are an educator, pastor, or student looking to deepen your engagement with Ruth or Matthew, I highly recommend adding this to your library or syllabus!

Toward Decentering the New Testament

I am incredibly grateful and excited to share that Toward Decentering the New Testament: A Reintroduction, which I co-authored with Dr. Mitzi J. Smith, has officially crossed the 3,000-copy sales milestone! In the world of academic publishing and specialized theological textbooks, this level of reader adoption is a true milestone. When Dr. Smith and I wrote this book, our goal was to challenge traditional, Eurocentric frameworks and offer a liberative, minoritized, and intersectional approach to biblical studies. To see it widely adopted on university and seminary syllabi—and to know it is actively shaping how the next generation of students engages with the text—is deeply fulfilling. A massive thank you to our publisher, Cascade Books, and to every educator, student, and scholar who has read, assigned, and cited our work. Here's to continuing the vital work of decentering!

Special lecture

I had a wonderful time leading the D.Min residency today at the Virginia Union University. Being face-to-face in the classroom always allows me to fully step into a prophetic teaching flow. I deeply value this in-person environment, especially since most of my routine is online. During our time, I also introduced some of my recent books. Scholarship matters deeply to me, and I wanted to model for my students what it means to be a serious scholar—one who aims to help them grow both critically and faithfully.

 

Translation matters: "Erēmos" in Luke 15:4

Jesus tells the parable of the lost sheep in Luke 15:3–7 (cf. Matt. 18:12–14). In Luke 15:4, the shepherd leaves the ninety-nine sheep in the ἔρημος (erēmos) and goes in search of the one that is lost. The NRSVue’s rendering of erēmos as “wilderness” captures the historical and theological weight of the term. In standard lexicography (e.g., BDAG) and Septuagint usage, erēmos denotes an uninhabited, desolate, and exposed territory—the wild region beyond human settlement rather than a managed farm. This sense is reinforced by Matthew’s parallel account, which places the ninety-nine "on the mountains" (epi ta orē, Matt. 18:12), highlighting rugged, treacherous terrain. By contrast, the NIV’s “open country” and the CEB’s “pasture” domesticate the setting, softening the force of the Greek and obscuring the imminent threats—such as predators, thieves, and harsh elements—inherent to the ancient Judean wilderness.

Why, then, do the NIV and CEB choose softer renderings? Translators likely aim to defend the shepherd’s prudence, avoiding the impression that he irresponsibly abandoned his flock to peril. Yet this impulse misunderstands the genre: the parable is not a manual for risk-averse husbandry, but a deliberately startling story designed to highlight the shepherd’s extraordinary, almost scandalously urgent concern for the single lost sheep. Whether the shepherd left the ninety-nine under the care of secondary hired hands or simply trusted them to the wild is left intentionally unstated. The narrative deliberately bypasses practical logistics to force the listener’s focus onto the extreme priority placed on recovering the lost.

Theology Changes

Scriptural theology is not a static monologue, but a dynamic, unfolding conversation across shifting historical contexts. A clear illustration of this evolution appears in the shift from corporate transgenerational retribution to individual moral accountability regarding sin and judgment. Early covenantal formulations—such as the Decalogue in Exodus 20:5 and the divine proclamation in Exodus 34:6–7—affirm that God "punishes the children for the sin of the parents to the third and fourth generation," reflecting an ancient worldview rooted in communal solidarity and ancestral legacy. However, as Israel faced the existential crisis of the Babylonian exile, later prophetic traditions openly challenged this framework. Addressing a disillusioned community that felt punished for their ancestors’ failures, Jeremiah (31:29–30) and Ezekiel (18:20) decisively rejected the proverb of the "sour grapes," declaring instead that "the child will not share the guilt of the parent." By building on legal precedents like Deuteronomy 24:16, these exilic voices reframed divine justice around personal agency and direct responsibility. Recognizing this internal trajectory encourages readers to engage scripture critically—not as a flat, uniform set of proof-texts, but as a living witness to a faith community continuously wrestling with, refining, and rearticulating its understanding of divine justice.

AI created

My daily routine (I do this three times a day)

This is my daily routine. I take my body seriously. It is not merely a physical organism. It is a body that carries me, my soul, my thinking, my health, and my love. No body, no life.

Soma Christou (body of Christ)

I take theology seriously because of its direct implications for our lives today. Specifically, I focus on the concept of the "body of Christ," as a far deeper, more radical meaning of the phrase has been lost. This metaphor directly challenges all forms of imperialism, triumphalism, and oppressive, hegemonic hierarchy. Paul does not merely suggest that the church is an organism akin to a social body; rather, he frames it as a Christ-informed community that adopts an alternative way of living outside the imperial system. I have argued this thesis throughout my books and articles, including my debut book, Christ's Body in Corinth, which directly addresses this ecclesial theology.

God So Loved the World: The Gospel of John and the Care of Creation

In my experience, no effort is ever truly wasted; every idea can be transformed into positive, creative energy. As long as I am able, I will never abandon a project I believe in, provided it remains worth pursuing in some format. While many of my grant applications have been unsuccessful, this does not mean the work lacks value—it simply means the opportunity wasn't the right fit at the time. Consequently, I give these projects new life by publishing them or adapting them for alternative purposes. This particular project on John's Gospel and ecology began years ago as a grant proposal. I have now retitled it, restructured the table of contents, and approached it with a renewed perspective. This reflects my process: a continuous cycle of writing, persisting, and refining.

God So Loved the World: The Gospel of John and the Care of Creation