The author bio

Yung Suk Kim (PhD, Vanderbilt University) is Professor of New Testament and Early Christianity at the Samuel DeWitt Proctor School of Theology at Virginia Union University. A prolific scholar whose distinguished contributions have earned various professional awards, he is the author or editor of over twenty-four books and edited volumes. These include significant works such as Justice and the Parables of Jesus: Interpreting the Gospel Stories through Political Philosophy (T&T Clark, 2026), How to Read Paul: A Brief Introduction to His Theology, Writings, and World (Fortress, 2021), Biblical Interpretation: Theory, Process, and Criteria (Pickwick, 2011), and the edited volume At the Intersection of Hermeneutics and Homiletics: Transgressive Readings for Transformational Preaching (Pickwick, 2025).
     Dr. Kim is a leading voice in biblical hermeneutics, known for his interdisciplinary scholarship that integrates historical and literary analysis with insights from psychology and cognitive science. His work consistently advocates for an interpretive approach that centers on human transformation, moral agency, and justice. This unique methodological foundation makes him exceptionally well-positioned to introduce the Critical Mind Framework.

The Root of the Gospel

Many Christians believe the gospel originates solely with Jesus. They often proudly speak of "the gospel of Jesus," implying that Jesus is the gospel. Yet, we must remember that Jesus himself proclaimed "the gospel of God" (Mark 1:14). Paul similarly states in Romans 1:1 that his apostleship is set apart for the gospel of God. In verse 2, he explains that God promised this good news beforehand through his prophets in the holy scriptures. This promise is first seen in Genesis 12, when God called Abraham. Ultimately, the good news begins with God and is received through trust (faith).

Faith begins with the story of Abraham in Genesis 12; it does not begin with Jesus or Paul. At the foundation of the economy of salvation lies the grace of God. God called Abraham out of nowhere. He was nobody when he was called and did not deserve anything. Abraham's part was his faith—acknowledging and accepting God's blessing and call through trust, which was a lifelong commitment. Jesus showed this same kind of faithfulness as the Son of God when he demonstrated God's righteousness to the world (Romans 3:22). He came not to destroy the law or the prophets, but to fulfill them (Matt 5:17). He argued that God loves all; therefore, all people need faith (pistis).

Again, the "good news" begins with God and the story of Abraham (cf, Gal 3). God started a new story and history with him. Thus, the good news of God is paramount. The first thing Jesus proclaimed was the good news of God (Mark 1:14). Similarly, Paul stated that his calling as an apostle was set apart for the good news of God (Romans 1:1). We should not forget about this continuity of the good news.

In Galatians, Paul affirms that the root of the gospel lies in God's promise (Gal 3:1-29). For more about the theme of the "gospel" (euangelion) in Galatians, see my book, Rereading Galatians from the Perspective of Paul's Gospel.

Commentaries on John's Gospel for Working Preacher (Apr 2026)

Commentary on John 13:1-17; 31b-35 (Maundy Thursday)

Commentary on John 18:1—19:42 (Good Friday)

The Intersecting Life

I am excited to have come up with another edited book project. This will be exciting because I have long thought about this kind of book. I will seek formidable, potential scholars for this one. I don't know how many books I am working on right now. I also remember that I am not superhuman. But I do what I can and want to do, no matter how long it takes. We'll see to it then.

The Intersecting Life

Autobiographical Inquiry and Biblical Interpretation

edited by Yung Suk Kim

For decades—and in some sense, still today—the guild of biblical studies has operated under the shadow of a detached, "objective" ideal—one that often silences the interpreter. This volume breaks this silence, arguing that the most profound exegetical insights emerge not from detachment, but from the visceral collision of life and text.

This volume introduces a rigorous framework of autobiographical inquiry and discovery. Each contributor—ranging from established voices to emerging scholars—navigates a specific three-fold movement: the critical discovery of a life-altering personal reality, the rigorous interpretation of biblical texts through that lens, and the resulting transformation of both the reader and the reading. From the depths of trauma and the complexities of identity to the shifting landscapes of global migration, this volume demonstrates that the scholar’s subjective journey is not a bias to be overcome but a hermeneutical catalyst to be embraced. Ultimately, this volume aims to spark pedagogical and guild-wide transformations.

This collection is a vital intervention for anyone seeking a biblical criticism that is as intellectually demanding as it is humanly transformative. It is an essential resource for scholars, educators, and students navigating the "subjective turn" in twenty-first-century hermeneutics. 

Rethinking Jesus

My mind is blown, erupting like a volcano. One idea trails another, and every proposal evokes the next; everything happening in my mind is chemically reacting. This morning, in that space before waking, my mind was at work for two hours. Out of that, I developed this book idea: Rethinking Jesus: The Embodied Mind and the Art of Radical Empathy.

"Justice Amidst Tragedy: Jesus’s Parables in Dialogue with Itaewon and Sewol"

This morning, I revised my essay titled "Justice Amidst Tragedy: Jesus’s Parables in Dialogue with Itaewon and Sewol." This piece demonstrates the contemporary resonance and profound challenges of justice by bridging specific parables with modern crises, specifically examining the Korean tragedies of Itaewon and Sewol. These case studies expose the critical interplay between retributive and restorative justice in the urgent pursuit of accountability, compensation, and restoration.

What is the Good News of God?

The Good News of God

Yung Suk Kim, PhD

The Source and Subject

The source of the good news originates with God’s covenant with Abraham in Genesis 12 and continues through his prophets in the holy scriptures (Romans 1:1). Therefore, it is fundamentally good news from God.

The subject of the good news is God, who is good news. Consequently, to understand the gospel, one must first understand God. Why or how is God good news?

The Relationship Between "the Gospel of God" and "the Gospel of Jesus Christ"

Jesus began to proclaim the "good news of God" after his baptism and John's imprisonment (Mark 1:14). Notably, he did not proclaim a gospel of his own making. This necessitates a clear articulation of the relationship between the "good news of God" and the "good news of Jesus Christ," as introduced in Mark 1:1.

While what Jesus did constitutes the "good news of Jesus Christ"—a phrase that appears frequently in Paul's undisputed letters—the truest sense of any mission statement addressing the gospel must begin with the gospel of God and then relate it to the gospel of Christ.

This is where I find dissatisfaction with many seminaries' mission statements, which often focus solely on the gospel of Christ. While not incorrect, I wish they would fully explicate the concept by connecting it to God's good news, as Paul’s letters outline distinct roles for God and Jesus.

A Threefold Theology/Gospel

The centerpiece of Paul's theology is found in Romans 3:22, where we encounter three distinct subjects:

1.  God's part: demonstrated through God's righteousness.

2.  Christ's part: demonstrated through his faithfulness.

3.  The Christian's part: demonstrated through participation in Christ.

I have explored this idea throughout my publications, such as A Theological Introduction to Paul's Letters: Exploring a Threefold Theology of Paul (Cascade, 2011) and How to Read Paul: A Brief Introduction to Paul's Theology, Writings, and World (Fortress, 2021).

I can summarize Paul's gospel or theology: It is "God centered, Christ exemplified, and Christian imitated." (Yung Suk Kim, How to Read Paul, p. 56).

Faith, Law, and Love

By using this threefold framework, we can better understand difficult theological concepts.

Faith is a response to God's grace through Jesus's faithfulness. God justifies the one who has "the faith of Jesus," rather than merely "faith in Jesus" (Romans 3:26). Paul's fundamental point is that because he died with Christ, he is no longer the ruler of himself (Galatians 2:20). Instead, he says that he will live by the faith of the Son of God, -- not "by faith in the Son of God,"-- who loved him. Christ Jesus's faithful life is the basis of Paul's faith.

Furthermore, faith does not overthrow the law, because faith "works through love" (Galatians 5:6). Since "love fulfills the law" (Romans 13:10), faith, love, and the law go hand in hand. There is no incongruence between them when understood this way.

The Economy of Salvation

Regarding the economy of salvation, Paul begins with the grace of God, which is received through faith. The law was given later by God to guide the life of the covenant community. Faith and the law must be understood through the principle of love: love of God and love of neighbor (according to Jesus), and love of neighbor (according to Paul).

Paul has a clear mind about the distinct functions of God, Jesus, and Christians, as indicated in Galatians 1:6: God called the Galatians in the grace of Jesus. God is the one who calls, but Jesus's grace is essential in making this call effective. Those who are called must remember Christ's work, his faith, and his sacrifice. The church is founded upon him from all these perspectives (1 Corinthians 3:11).

Rethinking Paul

Thrilled to announce significant progress on the book proposal for Rethinking Paul: Critical Conversations for Our World! I'm editing this volume with invited, respected colleagues, and the introduction chapter (which I've just refined!) is now ready. We've received very positive initial feedback from a potential publisher, who has requested these materials, along with our contributors' extended abstracts, to move forward for their full board consideration. This is incredibly encouraging! Our quest to understand Paul is far from over, and I'm confident this book will be a vital, long-lasting contribution to critical discussions.

The book cover is only imaginary.

"Genesis 19: The Trauma of Sodom and the Psychology of Violence"

I am glad that I drafted a sample chapter for my new book project, titled The Fourth Horizon: The Mental World as a Critical Lens for Hermeneutics and Homiletics. The sample chapter title is "Genesis 19: The Trauma of Sodom and the Psychology of Violence." I need a bit of rest now until my mind clears. Then, I will explore other chapters, including some important yet challenging biblical texts, such as the Book of Ruth, "hebel" in Ecclesiastes, Matthew 15:21-28, John 14:6, and Romans 3:21-26.

Updates on my new work

I am grateful to be alive and find myself with an array of books I wish to write. One is currently with the publisher, and two others are under peer review. One book is in progress. I am also progressing with the editing of a new book on Paul. Additionally, I have two more books in mind—one on wisdom traditions and another on ecology in John—for which proposals are almost ready.

Most importantly, I am slowly yet steadily moving toward my ultimate passion projects. These two books on the mind are in excellent shape, and I intend to develop them without haste. One, for general readers, is titled Mind Matters: Christian Mental Strength through Three A's. The other, for academic readers, is The Activated Mind: A Bio-Psycho-Spiritual Framework for Integrated Human Flourishing.

Naturally, fulfilling these ambitions requires certain conditions: I must maintain my physical and mental health, along with my cognitive, emotional, and volitional capabilities. I pray that I may be blessed with the ability to deliver on all these projects. Thank God.