The Parables of Jesus (playlist on my YouTube channel)

Explore my YouTube playlist featuring 27 Parables of Jesus—short, clear explanations with practical takeaways. Watch here.

Vocational Manifesto

As a seasoned senior scholar and teacher, known for linking the world of the Bible to contemporary struggles for justice and community, I am deeply committed to advancing human welfare.

[YouTube] A Critical Look into South Korea's Shifting Faith and Enduring Politics

Yoon’s declaration of martial law failed. This episode examines the history and work of protest movements in Korea as well as the mixed legacy of Christianity, shaped in part by its right‑wing ideology.

 

12.3 내란의 밤에 난 한국에 출장중이었다. 작년 12월3일 연세대에서 강연하고 피곤하여 일찍 잠들었는데 새벽에 깨어보니 급한 메시지가 미국 가족, 친구에게서 왔다. 괜찮냐고? 뉴스를 확인해본 결과 나는 초현실에 사는 것 같은 충격에 휩싸였다. 다행히도 12월4일 잡힌 이화여대 강의도 예정대로 진행되었다. 시민들의 차분한 대응과 야당의 단호한 의지와 행동으로 점차 안정을 찾아가고 있었다. 그리고 내란수괴 탄핵되는 날 국회앞에서 탄핵시위에 동참하면서 탄핵 가결 소식을 접하고 소리치고 춤추었다. 아직도 그 때의 기억은 나의 79학번 시절의 독재철폐 민주투쟁으로 연결되면서 트라우마이다. 그때의 이야기와 극우화된 기독교 문제, 한국의 민주화 정치에 대해 간단히 이야기해보았다. 영상의 사진은 내가 직접 여의도 행사에서 찍은 것이다. 이 비디오는 영어권을 위한 것이라 영어이다. 영어전문은 여기에 있다.

On the night of December 3rd, during the internal rebellion (self-coup), I was on a business trip in Korea. Last year, on December 3rd, after giving a lecture at Yonsei University, I was tired and went to bed early. When I woke up in the morning, I had urgent messages from family and friends in the US asking if I was okay. After checking the news, I was in shock as if I was living in a surreal world. Fortunately, my scheduled lecture at Ewha Womans University on December 4th proceeded as planned. Thanks to the calm response of the citizens and the firm will and actions of the opposition party, stability was gradually returning. And on the day the leader of the rebellion was impeached, I joined the impeachment protest in front of the National Assembly, heard the news of the impeachment's passage, and shouted and danced. That memory still connects to my democratic struggles against dictatorship during my 1979 university days, and it remains a trauma. I briefly discussed that story, the problem of the right-wing, Christian nationalist politics, and Korea's social movements. The photos in the video were taken by me directly at an event in Yoido. This video is intended for English speakers, so it is in English. The full English text is here.

Podcast episode: A Critical Look into South Korea's Shifting Faith and Enduring Politics

Yoon’s declaration of martial law failed. This episode examines the history and work of protest movements in Korea as well as the mixed legacy of Christianity, shaped in part by its right‑wing ideology. Transcripts

Christmas Cactus 2025, Richmond, VIRGINIA

  

A new book project (edited volume)

Rethinking Paul: Critical Conversations for Our World

Edited by Yung Suk Kim

"Mind"

 

Mental Strength

 

A Critical Look into South Korea's Shifting Faith and Enduring Politics

 

PDF | YouTube Video with Texts | Podcast

I am Yung Suk Kim, Professor of New Testament and Early Christianity at Samuel DeWitt Proctor School of Theology in Virginia Union University.

To begin with, let me discuss the evolving landscape of Christianity in South Korea, a phenomenon deeply entwined with the nation's politics and social movements. I witnessed autocracy firsthand and protested as a college student in the 1970s. Decades have passed since then. Korea has since regained democracy amid significant challenges and, in the interim, transformed into an advanced economy, bringing K-pop and K-drama to the global stage. Much has transpired, rendering it, in many ways, a different country.  

While Christianity in Korea once enjoyed widespread popularity, its influence is now waning. It has largely lost its broad appeal, yet it often retains its rigid conservatism, largely aligning with right-wing ideologies. Of course, the situation is not monolithic. 

The podcast episode by "American Unexceptionalism" was engaging, informative, and thought-provoking. I listened with great interest and agree with Helen Kim and Ray Kim’s analysis of Christian nationalism in both the U.S. and South Korea.

I'd add that Korea is no longer the Christian “superpower” it was in the 1960s-80s. As of 2024 surveys, Protestants comprise about 17% of the population, Buddhists 16%, and Catholics 6%, while over 51% identify as non-religious. Among those under 29, only about 10% identify as Christian, indicating diminishing influence on younger people. I expect Korea will become largely secular, like much of Europe.

A significant bloc within Korean Protestantism aligns with Christian nationalist politics, supporting right-wing, anti-communist positions and Trumpism. This group comprises roughly 20% of the population, large enough to be politically consequential. While there are also liberal and dissenting Christians, they do not constitute a majority. Despite this, they are doing their best to improve Korean society and ensure social justice.

The host of the podcast questioned what sustained Korean democracy after Yoon's martial law. The answer isn’t simple, but two factors stand out. First, many in the 20–30s generation learned from their parents and schools about Korean pro-democracy struggles, including the Gwangju Democracy Movement, which claimed hundreds of lives under the military regime. Those memories informed broad civic mobilization, leading both older and younger citizens to take to the streets, drawing on lessons from history.

Indeed, I was in Seoul when Yoon declared martial law, out of the blue, on December 3, 2024. I was there for academic travels, lecturing, and other engagements. The experience left me devastated and plunged me into trauma. My anger was so profound that I even attended a large protest in front of the National Assembly when Yoon was impeached.

Second, within religious circles, a crucial driver has been the Group of Catholic Priests for Justice. Their longstanding advocacy gives Catholics a public image of their commitment to social justice and democratic integrity. By contrast, many conservative Protestant leaders are viewed as narrow, power-seeking, and corrupt—perceptions that have damaged their moral authority.

On a related historical note, Catholicism was present in Korea before the arrival of Protestant missionaries. Early American missionaries, including Methodists and Presbyterians, sowed the seeds of Christian conservatism, which laid the groundwork for much of the current mainline Christianity in Korea.

There’s much more to discuss on this topic. I also have a short article on Christianity in South Korea in the Cambridge Dictionary of Christianity, edited by Daniel Patte.

Subscribe to my YouTube channel for biblical studies.  

Leaves fall like birds

On November 9, 2025, I observed leaves falling like birds in flight through the window of my study room, surrounded by feelings of awe and mystery, fascinated by their sudden dance in the wind, a simple yet rarely noticed act of nature.

 

The Question of "Origin"

 

Consider the beautiful anthurium and Christmas cactus. Where do they truly originate? The answers are diverse: they might be from a store, a thoughtful gift, their native habitats, or their evolutionary history.

Similarly, when we consider human origins, no single answer suffices. We can explore them through family ties, cultural and community identity, ethnic memory, psychological development, existential or religious narratives, and scientific accounts. It is crucial to keep asking the question from all these angles. No single framework fully encompasses the truth; instead, each perspective corrects and profoundly enriches the others.

Mystery of Pebbles

I gaze upon these exquisite pebbles and wonder, "What tales could you tell?" Their origins, shrouded in mystery, stretch back an astounding one to two billion years. Sculpted and resculpted by glaciers over countless millennia, each pebble stands as a unique masterpiece. They boast a diverse array of sizes, colors, shapes, and textures—no two alike in their natural splendor.

I marvel at the artistry of nature, pondering what force could craft such magnificent beauty. Even more awe-inspiring is the tactile connection I share with these ancient fragments. As I cradle them in my palm, feeling their smooth contours and varied surfaces, I'm struck by a profound sense of connection to Earth's vast geological history.

In this moment, I become a fleeting link in an incomprehensibly long chain of time, bridging the present to a distant past that shaped these enduring stone treasures.

Endorsements of the book "Justice and the Parables of Jesus"

• Pre-order
• Back cover with endorsements

ENDORSEMENTS

"In Justice and the Parables of Jesus, Yung Suk Kim offers a bold and refreshing reorientation of how we read the teachings of Jesus. Moving beyond traditional theological and historical interpretations, Kim invites readers to engage the parables through the lens of political philosophy—where questions of liberty, rights, and above all, justice, come to the fore. By examining the parables within the political realities of first-century Palestine and through ten dimensions of justice—distributive, procedural, restorative, global, and more—Kim bridges ancient text and modern context with remarkable clarity and moral urgency. His work challenges readers not merely to decode Jesus’s stories, but to discern their ethical implications for our own fractured world. This book is a vital contribution to contemporary biblical scholarship and to the ongoing dialogue between theology and social ethics. For pastors, students, and scholars who believe that faith must wrestle with the demands of justice, Justice and the Parables of Jesus is essential reading—insightful, provocative, and deeply relevant for our times."

—Demetrius K. Williams, Professor of Comparative Literature and Religious Studies, University of Wisconsin—Milwaukee

"Drawing on the interpretive traditions of Howard Thurman, Walter Wink, and Elisabeth Schüssler Fiorenza, Professor Kim offers a socio-political reading of Jesus’s parables as incisive critiques of systemic injustice within the Roman imperial order. Integrating political philosophy and biblical exegesis, this work illuminates how these narratives expose the moral structure of hierarchical societies—ancient and modern—inviting readers to reconsider the ethical and political dimensions of parable discourse."

—Emerson Powery, Dean for the School of Arts, Culture & Society at Messiah University

"Recent studies of Jesus's parables have made clear the importance of situating them within the political and economic realities of his time. In this innovative book, Yung Suk Kim takes things further by approaching them with questions and insights from political theology in mind. Kim also brings ancient thinkers and sources like Confucius and Laozi into the conversation. The result is a volume that creates a conversation between the New Testament and pressing concerns of our own time." 

—James F. McGrath, Clarence L. Goodwin Chair in New Testament Language & Literature, Butler University

“This book goes beyond the general claim that Jesus was a prophet of God’s justice—articulated, among other ways, in his narrative parables—to explore the diverse ways that this justice unfolds in human affairs.”
—Chris Marshall, Emeritus Professor of Restorative Practice at Victoria University of Wellington, New Zealand

Faith and Paul

By Yung Suk Kim

10 Essential Things to Know about Paul's View of Faith (PDF):

• God is the Bible’s supreme faithful character; God’s faithfulness grounds God’s righteousness, the good news, and God’s love.
• God called Abraham from nothing by grace. Abraham’s response was trust in the Lord—an ongoing, lived faith marked by struggles and perseverance, not merely intellectual assent.
• The intended order is grace → faith → law: grace precedes faith, and faith precedes the law.
• The righteous person lives by faithfulness (Hab 2:4). 
• Jesus manifests God’s righteousness through faith (Rom 3:22).
• God justifies those who share in the faith of Jesus (Rom 3:26).
• Faith and the law are not opposed: the law is holy. Faith “completes” the law when the law is observed through the vision of faith; conversely, the law helps shape faithful living (e.g., love of God and neighbor).
• Faith and works are not separate (James 2:26); what matters is “faith working through love” (Gal 5:6).
• Paul’s threefold emphasis—God’s righteousness, Christ’s faithfulness, and human faith—is summed in Rom 3:22: God’s righteousness is revealed through Christ’s faithfulness and received by all who have faith.
• Above all, the primary function of faith is righteous living before God and others.

Books in Progress

  

Three Important Things to Know about Paul

The following is a rough transcription of my speaking.

Tonight, I'm going to talk about three important things concerning Paul and his letters.

The first is regarding Jesus and Paul—in other words, how Paul relates to Jesus. What are their teachings about God? Number two: perspectives on Paul. Who is the real Paul? Some people think of Paul in a certain way, and others think differently, so which is correct? We’ll discuss the old and new perspectives on Paul. Lastly, the third thing is the centerpiece of Paul's gospel. In other words, what is the central point of his gospel proclamation?

I'll briefly explain each of these one by one.

First, Jesus and Paul were both Jewish thinkers, and their thoughts and theology are rooted in God, the good news of God. The central point here is that God is the good news. God is good and righteous. Everything good you think about originates with God. God is the source of good news; God is the good news. This is a fundamental point made by both Jesus and Paul. For example, if you read Mark 1:14, after John was arrested, Jesus began to proclaim the good news of God, saying, "The time is fulfilled, and the kingdom of God has come near; repent and believe in the good news." This is what Jesus proclaimed first, after he was baptized and after John was arrested: the good news of God. He did not proclaim his own good news. Jesus did not proclaim that he was the good news.

Paul also writes in his letter to the Romans (Romans 1:1), "Paul, a slave of Jesus Christ, called to be an apostle, set apart for the gospel of God." He also says he was set apart for the gospel of God. His apostleship, his mission, is set apart to proclaim the goodness of God, which God promised beforehand through the prophets, through the Holy Scriptures. Paul then talks about the work of Jesus, the Son of God, who exemplified, manifested, and proclaimed the goodness of God through his life, death, ministry, preaching, and good deeds.

Second, let's talk about perspectives on Paul. There are two main perspectives. The first is the old perspective on Paul, which reigned for almost 2,000 years of Christian history. Many Christians and churches have thought that Paul's view of Judaism and the Law is bad and negative. In other words, they thought Paul thought Judaism was wrong, that the Law was wrong, and that people couldn't be saved or justified through Judaism or the Law. They believed that the new religion, Christianity, offered a new way of salvation by faith, not by keeping the Law. The Law was imperfect and not a means of salvation, so Christianity provided a new way. According to the old perspective on Paul, Paul believed that Judaism and the Law were not the way to salvation; only faith was. Not by Judaism, but by Christianity; not by the Law, but through faith in Jesus. Through faith in Jesus, the Law became obsolete, and through faith in Jesus, you are saved.

However, there is a new perspective on Paul, which believes that Judaism itself is not wrong. Judaism is also a religion of grace. The Law is not inherently wrong. Paul says the Law is holy and its commandments are perfect and good. In Romans, when he says, "Do we overthrow the law by this faith?" he answers, "By no means! On the contrary, we uphold the law." According to the new perspective on Paul, Paul's view of Judaism and the Law is not negative. The Law is not wrong, and Judaism is not wrong. The only thing Paul points out in his letters is the Jewish reaction to the Messiah, Jesus. They didn't believe in Jesus; they did not accept Jesus as the Messiah. Also, they absolutized the Law. Paul's fundamental point is that faith comes before the Law.

Lastly, I'm going to talk about the centerpiece of Paul's gospel—his threefold gospel. In other words, Paul's fundamental claim in his gospel is made in Romans 3:22. I would call this the threefold gospel. I find a threefold theology of Paul in this verse, with three parts: first, God's part—the righteousness of God, which means God is righteous. That is the fundamental claim and praise from the Old Testament. The second part is Christ's part—through the faith of Jesus Christ, Jesus Christ manifested the righteousness of God. Jesus showed the world who God was and how righteous God was. This is Christ's exemplified part, not merely your faith in Jesus, but Christ's own faith. The last part is for all who believe. The righteousness of God coming through Jesus Christ's faithfulness is effective for all who believe, for all who participate in this three-part relationship. This is the centerpiece of Paul's gospel, teaching, and theology. There are three parts; they have a threefold relationship.

Yung Suk Kim's Signature Scholarship

 

The foundation of my scholarship rests on at least ten distinct arguments, some of which are unique. I have articulated these ideas in books and articles, presented them publicly, and integrated them into my teaching. PDF

Three Layers of Biblical Interpretation A Transformative Reading of the Bible Jesus’s Initial Preaching (Mark 1:14-15) Focused on Today Mindfulness and Luke’s Gospel The Lord’s Prayer and the Mind A New Study of the “I Am” Sayings of Jesus in John’s Gospel Justice and the Parables of Jesus Threefold Theology/Gospel of Paul A New Interpretation of the Soma Christou as Christic Body A New Interpretation of Hilasterion (kaporeth) as Reconciliation

Pebbles

Pebbles linked — each unique, together as one.

Christian Mental Exercise

This morning, I was scanning the news and noticed an article about “mental exercise” and its benefits. That made me think of a book titled Christian Mental Exercise: Toward Mental Resilience and Flourishing. It would be a slender volume—fewer than 100 pages—and I already have some ideas.

Seeing the Small

-Yung Suk Kim

In modern science, a central question is how to understand the behavior of atoms — the subject of quantum mechanics. In the humanities, the parallel question is how to understand who we are as human beings. The ancient sage Laozi gestures toward this insight with sayings such as “seeing the small is clarity” (見小曰明) and “knowing oneself is clarity” (自知者明). These suggest that true wisdom begins with recognizing one’s smallness. Smallness can be beautiful and powerful; without this awareness, people risk becoming inhuman and harming others.

Teaching Philosophy

I am serious about my primary vocation, which is teaching.

https://drkimys.blogspot.com/p/manifesto.html

Change and life

 

What remains constant is that all things change. However, even though things change, it doesn't mean they disappear forever. For example, vapor seems to disappear, but it's not truly gone; it transforms into air, taking on a different form. We live one life and change every day – it's a natural process. While we will eventually be gone, that doesn't mean our lives are meaningless or that we are nothing. Perhaps the ugliest form of inhumanity is denying our fleeting nature and clinging to the idea of immortality. Instead, see the beauty and meaning of life around you and within you. View change through the lens of gratitude and purpose.

Brainstorming

I believe in the power of brainstorming. I ponder the research topics I’m working on—while sleeping, in bed, on walks, and throughout the day. I’ve refined a critical-mind-informed framework for interpreting scripture and its impact on homiletics. Today, I coined new vocabulary for this work and identified potential analytical dimensions in the texts.

Intelligence

Einstein observes that the true sign of intelligence is not knowledge but imagination. What is remarkable about this view? What is lacking? At stake is the very definition of knowledge and its relationship to imagination. Furthermore, what kind of imagination are we talking about?

Points to Consider:

What's Remarkable: Einstein's emphasis on imagination is remarkable because it challenges the traditional view of intelligence as primarily based on accumulated knowledge and rote learning. It suggests that the ability to think creatively and generate new ideas is more important than simply knowing facts.

What's Lacking: One could argue that pure imagination without a foundation of knowledge can be unproductive or even delusional. A balance between knowledge and imagination is likely ideal. Also, the quote doesn't address other aspects of intelligence, such as critical thinking, problem-solving skills, or emotional intelligence. The application of imagination is also a key consideration. Is it simply daydreaming, or is it being used to solve problems and create new things?

Joy of Living (Joie de vivre)

Eccl 1:14

I have an issue with the translation of the Hebrew word "hebel" in Ecclesiastes 1:14. It does not necessarily mean “vanity” or “meaningless.” The word emphasizes something that quickly vanishes like vapor or breath — it is fleeting. But “fleeting” need not be identical to “vanity” or “meaningless.” Ecclesiastes emphasizes the importance of living on earth; a short life does not imply that life is meaningless or vain. Life is precious because it is short.

My new translation of Eccl 1:14: "I saw all things done under the sun, and see, all is fleeting and a chasing after wind" (translation by Yung Suk Kim).

Chasing after wind means the impossibility of getting hold of it. It does not necessarily mean it is meaningless. The point is like a Latin phrase: carpe diem (seize the moment).

See my old post about this topic.

Joy of Teaching

Sometimes teaching is stressful, but there’s deep joy when students awaken and realize they are capable. Here’s a comment from one student I want to share.

A new book project: Critical Mind in Interpretation and Preaching

I am developing and brainstorming about a new book titled Critical Mind in Interpretation and Preaching: Toward a Hermeneutic of Understanding.

The core questions are as follows:

1. What is understanding?

2. What involves the critical mind?

3. How does it relate to interpretation?

4. How does it relate to preaching?

Resurrecting Jesus

Resurrecting Jesus: The Renewal of New Testament Theology offers a significant contribution to the field, as recognized by scholars. Its insights are relevant to a wider audience and invite you to discover what makes this book the hallmark of my Jesus scholarship. 

Public Speaking Ideas (lectures, seminars, speeches) for next few years

Time flies. I have ideas to engage the public. I welcome opportunities to speak on these topics. Please let me know if you’re interested. 

1. Justice and the Parables of Jesus

This is the title of my forthcoming book. I want to engage the public—churches, schools, and other groups—in this timely topic. Justice is complex, and I propose retelling Jesus’ parables with an intentional focus on justice.

Sample Syllabus (seminary and Bible Study)
Excerpts
The backbone of this book

2. The Lord’s Prayer and the Mind

A tentative title for another book I’m developing. I’ve made significant progress. This project offers a fresh analysis of the Lord’s Prayer grounded in an integrated view of the whole person.

3. Mindfulness and Luke’s Gospel

Also part of my ongoing book project. I aim to highlight the power of Luke’s Gospel through the lens of mindfulness. All we have is now. Joie de vivre.

 

Ancient Echoes: Contemporary Reflections on the Dao De Jing

This book offers critical reflections on the Dao De Jing. A renowned biblical scholar approaches this ancient work from contemporary life perspectives, bringing it into dialogue with biblical wisdom. It is an attempt to read a classic text through the lens of modern concerns and cross-cultural, comparative-literary study.

The Dao De Jing is a book of wisdom that presents the path of life and is quite paradoxical, with a strong sense of criticism of power and authority. The linguistic symbols and rhetoric are challenging to the point of creating the illusion of seeing the world upside down, and they play a role in dismantling existing frameworks. In this sense of deconstruction, I am reminded of the modern deconstructionist philosopher Jacques Derrida. In a similar context to Laozi, Derrida sharply criticized literature produced in the socio-economic culture of political power and capitalism, absolute power and uniformity, imperialistic contradictions and various discriminations, and inequality in modern society, dreaming of a more just society. The world that Laozi dreams of is just like that. That is, in a contradictory human society, how should everyone, society, and nation live according to "natural order"? What is that path? The answer presented by Laozi is the path of nature. Then what is the path of nature? It is to become like water and dust. Desire, but do not desire according to your own will. All thoughts, attitudes, and actions that live according to these principles of life are the De, which means "virtue," mentioned in the Dao De Jing. Dao and Virtue are inseparable. It is like saying that a tree is known for its fruit. It is like the principle that a good seed falls to the ground, dies, and bears good fruit. Living according to the path of nature, living like water and dust, is knowing oneself, and such a person is a wise person. Such a person is also one who overcomes himself, and one who maintains gentleness like water.

Justice and the Parables of Jesus

The cover design for my new book has emerged. I discuss theories of justice and the implications of Jesus’s parables for matters of justice, connecting them to contemporary issues—from affirmative action and climate justice to events in the United States and Korea. This book offers a broad, in-depth exploration of justice in Jesus’s time and our world. Excerpts are available online.

I made a sample syllabus for introductory classes on the parables of Jesus. It can work with seminary and advanced Bible Study classes.

Pre-order

Prayer

Yung Suk Kim

"Prayer isn't about forcing my wishes to come true. Fervent prayer without reflection becomes a blind illusion. Prayer is a time of retreat to speak with the Divine, to find hope and confidence for living. It should be thoughtful, heartfelt, and intentional."

Evergreen Presbyterian Church in Chicago

I am honored to have been invited to speak at the 30th anniversary celebration of the Evergreen Presbyterian Church, where I served during my seminary education in Chicago. My presentation title is How to Pray: Based on the Lord’s Prayer. Thanks to Rev. Yunchun Han.

Critical Thinking

"Critical thinking means placing oneself within, outside, and beyond a situation. It does not remain fixed in a single mental mode but encompasses perception, emotion, and experience." --Dr. Yung Suk Kim

Critical thinking involves positioning oneself within, outside, and beyond a situation, continually shifting perspectives to see the full complexity of an issue. It does not remain fixed in a single mental mode but dynamically integrates perception, emotion, and experience, allowing for nuanced understanding and adaptive reasoning. By engaging sensory information, acknowledging emotional responses, and drawing on past encounters, critical thinkers evaluate assumptions, recognize biases, and generate more informed, creative solutions. This fluid interplay of viewpoints fosters intellectual flexibility and deeper insight, enabling individuals to respond thoughtfully to novel and challenging circumstances.

The Gospel of Matthew in the Work of Liberation: Strategies of Resistance and Models of Care

Within the above issue, Currents in Theology and Mission Vol. 52 No. 4 (2025), I have two essays:

1) Yung Suk Kim, "The Light Yoke: A Paradox of Yoke, Rest, and Self-Love (Matthew 11:28-30)"

"This essay explores the concept of true rest, which goes beyond mere leisure or self-care. It is not simply found in moments of prayer or belief in Jesus; rather, true rest emerges from our intentional engagement with divine grace, self-reflection, and meditation on our inner lives. It is essential to recognize the role of self-agency in this process. We each carry our burdens, and while we may seek divine assistance, it is ultimately up to us to actively participate in our healing and growth. Embracing a “good yoke” means accepting a framework that imbues our lives with value, dignity, and meaning. When we do so, we discover this yoke becomes a source of kindness, utility, and comfort—transforming our struggles into manageable challenges. When we align ourselves with this supportive yoke, our burdens feel lighter, and we open ourselves to deeper mental well-being and inner peace." (LINK)

2) Yung Suk Kim, "'Getting in Front of the Text' for Liberation and Social Transformation"

"Biblical texts do not mean, but we mean with them. Given the nature of contextual interpretation, we need to know who we are as readers, what we read in the text, and how we read it. How do we understand God in the Bible? Whose God do we read? Essentially, the reader must decide. We, the readers, must engage with various texts responsibly and take a stand. Liberation movement or social transformation must address all kinds of marginalization, locally and globally, economically and socially, religiously and politically, personally and communally, psychologically and spiritually. Readers of texts must recognize multilayered, intersectionality-woven marginality, stand in front of the text, and witness the power of the gospel for all people." (LINK)

"Getting in Front of the Text for Liberation and Social Transformation"

"Biblical texts do not mean, but we mean with them. Given the nature of contextual interpretation, we need to know who we are as readers, what we read in the text, and how we read it. How do we understand God in the Bible? Whose God do we read? Essentially, the reader must decide. We, the readers, must engage with various texts responsibly and take a stand. Liberation movement or social transformation must address all kinds of marginalization, locally and globally, economically and socially, religiously and politically, personally and communally, psychologically and spiritually. Readers of texts must recognize multilayered, intersectionality-woven marginality, stand in front of the text, and witness the power of the gospel for all people" (the link).

Excerpts of a new book: Justice and the Parables of Jesus (Yung Suk Kim)

This book examines the parables of Jesus through the framework of political philosophy, focusing on the ethical question of justice: "What is the right thing to do?" It contextualizes the narratives within the socio-political landscape of first-century Palestine, highlighting how they articulate a radical vision of divine sovereignty that confronts the dominant values and juridical structures of the Roman Empire. The text offers a nuanced analysis of the multifaceted themes of justice embedded in these parables, aiming to elucidate their moral and theological complexity. Organized thematically, each chapter engages with specific parables, accompanied by analytical discussion questions designed to foster critical engagement and scholarly dialogue. Ultimately, the volume aspires to contribute to contemporary discourses on justice by providing a comprehensive interpretive framework rooted in biblical parables, serving academic audiences and informed readers interested in the ethical and political implications of Jesus’s teachings.

Nature is always right

Nature is always right because it embodies a quiet, unassuming wisdom: it does not complain or demand, yet it persistently adapts and endures. Trees bend with storms and shed leaves without regret, rivers carve new paths when obstacles arise, and seasons shift with punctual humility, teaching resilience through constant, patient renewal. Its cycles forgive disruption—fire clears to fertilize, decay feeds new growth—showing that change is not failure but a necessary part of thriving. In this steady acceptance and readiness to transform, nature models how strength can be gentle, how persistence can be peaceful, and how the truest solutions often come from embracing change rather than resisting it.

 

40-Day Mindful Journey

I practiced mindfulness intentionally, reflecting on a single conceptual word daily for 40 days. I recommend others try the same in their own way.

“Ethnicity and Race: Union with the Body of Christ”

I was reading the first-page proofs of my chapter, “Ethnicity and Race: Union with the Body of Christ,” in the new volume New Testament Ethics: Revisiting the Moral Vision of the New Testament (Eerdmans, 2026). The chapter sets out my interpretation of Paul’s theology and ethics regarding race and ethnicity, and I’m pleased with how it turned out.

Citation: Yung Suk Kim, "Ethnicity and Race: Union with the Body of Christ," in New Testament Ethics: Revising the Moral Vision of the New Testament, edited by Cherryl Hunt, Nicholas J. Moore, and Timothy J. Murray, 241-255 (Grand Rapids: Eerdmans, 2026).

 

Vol. 52 No. 4 (2025): The Gospel of Matthew in the Work of Liberation

In the current issue of Currents in Theology and Mission, which just came out warm, there are two articles of mine: 

1) "The Light Yoke: A Paradox of Yoke, Rest, and Self-Love (Matthew 11:28-30)"; 

2) “'Getting in Front of the Text'” for Liberation and Social Transformation."

Vol. 52 No. 4 (2025): The Gospel of Matthew in the Work of Liberation (link)

COMPARATIVE LITERATURE

Water as a Metaphor

Yung Suk Kim, PhD

I AM INTERESTED IN CROSSCULTURAL WISDOM IF ANY.

1. Confucius (Analects): Water as a metaphor for dynamism 

-知者樂水 (zhī zhě lè shuǐ): "The wise enjoy water."

-知者動 (zhī zhě dòng): "The wise moves."

2. Laozi (Dao De Jing): Water as a metaphor for something smooth, weak, or flexible 

-上善若水 (shǎng shàn ruò shuǐ): "The best thing is to be like water."

-守柔曰強 (shǒu róu yuē qiáng): "Keeping softness is strength."

3. Jesus (John's Gospel): Water as the source of life

-"I am the living water" (John 4:14)

information about my life and work

ChatGPT helps find some basic information about a person in the public domain. I asked about myself to see how accurate it is. It’s impressive overall. I paste the results here.

Here’s a summary of the life, work, and significance of Yung Suk Kim, a Korean-American biblical scholar, along with some of the main themes he engages with. PDF version.

⸻
Life & Background
• Yung Suk Kim was born in Daegu, South Korea. 
• Education:
• B.A. from Kyungpook National University (1985) in South Korea. 
• M.Div. from McCormick Theological Seminary (1999) in the U.S. 
• Ph.D. in New Testament Studies from Vanderbilt University (2006) 
• His current position: Professor of New Testament & Early Christianity at the Samuel DeWitt Proctor School of Theology, Virginia Union University (VUU). 
• Beyond academia: He has traveled in Latin America during an earlier business career, which shaped his awareness of cultural diversity and solidarity. 
• Recognition: He has received awards from VUU (e.g. Scott & Stringfellow Outstanding Professor) and a presidential citation. 
⸻
Major Works & Contributions
Yung Suk Kim has published extensively. His work tends to bring together traditional biblical scholarship with concerns for transformation, justice, pluralism, and context. Here are some of his key works and what they aim to do.
• Christ’s Body in Corinth: The Politics of a Metaphor (2008) — explores how Paul’s metaphor of Christ’s body in Corinth is not just theological metaphor, but has political, social implications. 
• A Theological Introduction to Paul’s Letters: Exploring a Threefold Theology of Paul (2011) — looks at Paul from multiple theological angles, integrating different thematic dimensions. 
• Biblical Interpretation: Theory, Process and Criteria (2013) — reflects on how we read biblical texts, what methods, assumptions, and criteria should guide interpretation. 
• A Transformative Reading of the Bible: Explorations of Holistic Human Transformation (2013) — emphasizes how biblical texts can be read in ways that lead to transformation, both personal and societal. 
• Truth, Testimony, and Transformation: A New Reading of the “I Am” Sayings of Jesus in the Fourth Gospel (2014) — focuses on important sayings of Jesus in John and their meaning for witness, identity, transformation. 
• Toward Decentering the New Testament (2018, co-authored with Mitzi J. Smith) — a project to shift some of the dominant axes of New Testament scholarship to include marginalized voices, different interpretative lenses, decentering certain assumptions. 
• How to Read Paul: A Brief Introduction to his Theology, Writings, and World (2021) — more accessible, aimed at students, to open up Paul’s letters and theology in their historical, literary, ethical dimensions. 
• Monotheism, Biblical Traditions, and Race Relations (2022) — engages with how biblical monotheism and its traditions intersect with issues of race relations. 
• Most recently (2024) he published How to Read the Gospels, which introduces readers to the Gospels not only historically or literarily, but with attention to how different interpretive methods (e.g. feminist, ecological, disability, etc.) can illuminate them. 
He also edited volumes, for instance 1-2 Corinthians: Texts & Contexts (2013) and Reading Minjung Theology in the Twenty-First Century (2013) among others. 
⸻
Key Themes & Methodological Interests
From his published work and public statements, several recurring themes stand out:
1. Contextuality & Cultural Diversity
Kim believes that reading biblical texts must take into account cultural, historical, social contexts. The reader’s own identity (race, culture, social location) matters. 
2. Transformation
Not just understanding for its own sake, but how texts can help transform individuals and communities—ethical, social, personal transformation. 
3. Pluralism & Decentering
He works to challenge dominant interpretive frameworks, to include marginalized perspectives (race, geography, cultural difference), and to decenter assumptions in New Testament scholarship. 
4. Ethics & the Other
He is interested in what it means to live with others, to attend to difference, and how theology and biblical interpretation might foster solidarity and ethical responsibility. He draws on thinkers like Emmanuel Levinas, Paul Ricoeur, etc. 
5. Reading methods & hermeneutics
He emphasizes not simply what the texts are, but how we read them: theories, criteria, literary, historical, rhetorical, political approaches. 
6. Engagement with social issues
Ideas of race relations, power, empire, ethnicity are all part of how he approaches biblical texts—not as remote ancient documents, but as works that still have purchase for issues today. 
⸻
Significance & Impact
• Kim has contributed to making New Testament studies more accessible and socially relevant. His books like How to Read Paul and How to Read the Gospels aim to reach students and non‐specialists. 
• He adds strong voices to the movement to diversify theological scholarship—bringing in voices and methods that critique power, privilege, racial dynamics in how the Bible has been used and interpreted.
• At VUU, he is not only a scholar but a mentor and teacher; the recognition he’s received there shows his impact in academic community and in students’ lives. 

Justice and the Parables of Jesus / Interpreting the Gospel Stories through Political Philosophy

New book: a thematic, contextual study of Jesus’s parables through the lens of political philosophy. Combining historical analysis, theological insight, and discussion questions, it offers a rigorous framework for contemporary conversations about justice—ideal for scholars, clergy, and informed readers. [book link]

Excerpts from my new book forthcoming: Justice and the Parables of Jesus / Interpreting the Gospel Stories through Political Philosophy (T&T Clark, 2026)

The backbone of this new book

From a political-philosophical perspective, Jesus’s parables function less as abstract doctrinal statements and more as performative critiques and prescriptions for social ordering: they diagnose concrete injustices, invert prevailing hierarchies, and model practices—mercy, redistribution, hospitality, and accountability—that reconfigure communal relations. Drawing on juridical, economic, and familial imagery, the parables expose how power, status, and property norms produce exclusion and inequity, while articulating an alternative ethic that privileges the vulnerable and reframes obligations among neighbors, rulers, and institutions. Though not programmatic blueprints for legislation, they operate as normative interventions that reshape moral imagination and civic dispositions, enacting a "politics of justice" grounded in everyday practices and relational responsibilities.

Jesus’s parables as a radical politics of justice: stories that expose injustice, redistribute mercy, and reshape everyday relationships and responsibilities.

Driving range practice (Richmond, Virginia)

September 8, 2025 

Shorts Clip

How to treat text