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.

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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 

trailer (How to Read Paul)

I produced this promotional trailer for my book, How to Read Paul, prior to its release in 2021. Even today, the content feels remarkably fresh. Moving forward, I am looking to enhance my skills in producing high-quality trailers for my upcoming books. Get the book from the press.

Life Moves So Quickly

Thirty years ago, I was working as a branch manager for a Korean company (LG) in Miami, Florida. I eventually left that career to embark on a new journey, pursuing theological studies in Chicago. My entire family accompanied me, sacrificing much along the way—something I still look back on with a sense of regret. Upon earning my M.Div., I transitioned into a doctoral program in Nashville. I successfully completed my PhD in five years and secured my first position in this second career at my current school in Richmond, Virginia. I have now lived here for over 21 years. It has been a thrill to teach such wonderful students and shape them for critical, faithful ministry. Alongside teaching, I have published numerous scholarly works. In the end, my children grew up, married, and blessed me with grandchildren. Life moves so quickly. Someday, I will leave this institution for retirement. What a remarkable life!

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