NRSVue made big improvements

As a critical interpreter of Paul's letters, I have long argued for the subjective genitive reading of the pistis christou phrases. Finally, the NRSVue (updated edition) reflects this reading. I am convinced that Paul's theology stands on two cornerstones: God's good news and Jesus Christ's faithfulness.  

• Rom 3:22: "faith in Jesus Christ" (NRSV); "faith of Jesus Christ" (NRSVue)
• Rom 3:26: "faith in Jesus" (NRSV); "the faith of Jesus" (NRSVue)
• Gal 2:16: "faith in Jesus Christ" (NRSV); "the faith of Jesus Christ" (NRSVue)
• Gal 2:20: "by faith in the Son of God" (NRSV); "by the faith of the Son of God" (NRSVue)

Three Pauline adjectives, vital for our transformation

κενός (kenos) means "empty," πλήρης (plērēs) means "full", and κοινός (koinos) means "common." Kenosis (the act of emptying) is the first thing we need before God. It is our humility. Then, we will be filled by the Spirit. With this Spirit, we can share a fellowship (koinonia) with others, based on common sense that we are all weak.  

Cascade Contextual Critical Commentary

The final version of the 2 Corinthians commentary is in my hand now. One of my colleagues took pains to read the entire manuscript. I cleaned it up. I feel like I am done with this. Sooner or later, I will submit it to the series editor (Cascade Contextual Critical Commentary).

2 Corinthians (Cascade, 2024 est)

 

Table of Contents

1:1—2:13 (+7:5–16; +13:11–13)  A Letter of Reconciliation  

1:1–2  Salutation

1:3–11  Blessing and Thanksgiving

1:12—2:13  Reflection and Advice

7:5–16  Joy of Ministry

13:11–13 Final Greetings

2:14—7:4  A Letter of Defense of Paul’s Ministry

2:14–17  Thanksgiving

3:1–18   Ministers of the New Covenant

4:1—5:10  Assurance of the Gospel

5:11–21  Ministry of Reconciliation

6:1—7:4  Exhortations 

8:1–24  A Letter of the Collection 

9:1–15  Another Letter of the Collection  

10:1—13:10  A Letter of Tears  

10:1–18  Defense of Paul’s Ministry

11:1–15  False Apostles

11:16–33  The Fool’s Speech 

12:1–13  Weakness and the Power of God

12:14—13:10  Final Appeal 

Mock Interview: Rereading Galatians

Rereading Galatians from the Perspective of Paul's Gospel
A Literary and Theological Commentary
(Cascade, 2019)


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1. Why did you write this commentary on Galatians?

This book is a short literary and theological commentary. I don't repeat lots of the good stuff from the traditional commentaries. I read Galatians from the perspective of Paul's gospel that emphasizes God's gospel, Christ's gospel, and the Christian gospel. I hope readers may understand this letter freshly, seeing the importance of Christ's faithfulness and Christian participation in the gospel.


2. What is the method that you applied to read the letter?

My main method is a literary reading of the letter. I don't follow a typical rhetorical analysis. I explore the theme of the gospel in Galatians: "the origin of the gospel; the clarification of the gospel; the root of the gospel; the advantage of the gospel; the mandate of the gospel." These are five features of the gospel in Galatians.


3. Why do you think Paul wrote this letter to the Galatians?

Some in the church confused the gospel of Christ he proclaimed. They claimed that Jewish elements such as circumcision should be a mandate to become children of God. But Paul argues that the gentiles don't need circumcision because it is a cultural, religious thing that is not essential to the faith. His point is faith is what all people need. This fact has been true ever since Abraham trusted God. Otherwise, Paul does not argue that his gospel is law-free. Rather, the law is fulfilled through Christ who loved his neighbor (see Gal 5:14: “For the whole law is summed up in a single commandment, ‘You shall love your neighbor as yourself’”). Paul does not attach any strings or conditions to his gospel other than faith, which has been working since Abraham.


4. How different is your interpretation from others?

My interpretation is different from the traditional one. I argue that "pistis christou" is Christ's faithfulness. Christ revealed God's love and justice and he was obedient to God. Accordingly, his sacrifice is the result of his faithfulness for God’s love. It is not a vicarious redemptive death that he died instead of sinners. Likewise, Gal 2:16 is interpreted differently: "We are justified not by the works of the law, but through Christ's faithfulness." Here justification requires Christian participation in Christ.


5. What can you talk about "justification by faith"?

Strictly speaking, "justification by faith" is a correct one that is argued by Paul. But the question is by whose faith or what kind of faith. Primarily, the needed faith is Christ's faith, which is the basis for Christian faith. Then the content of faith is not merely to accept Christ's vicarious death but to imitate him.


6. You also read Romans from the same perspective of Paul's gospel. Are there common themes between the two letters?

Although the context of Romans is different from Galatians, Paul's view of the gospel is the same. Likewise, in Romans, we see the importance of the gospel involving three aspects: God's gospel, Christ's gospel, and the Christian gospel. The concept of faith and justification in Romans is congruous with Galatians. There is no conflict about Paul's theology.


7. Can you talk about your book briefly? What is it about?

This book approaches Galatians from a threefold-gospel perspective: God, Jesus, and those who live faithfully. For Paul, the good news is rooted in God’s promises to Abraham and confirmed through the faith of Christ Jesus. Those who share his faithfulness are set right with God and become children of God. All the above is the good news that Paul preaches to the Galatians.

Mustard Seed

The parable of the Mustard Seed is not about ambition or success. It teaches that small should not be ignored. We should note that Jesus uses a mustard seed as a metaphor for the reign of God. It grows to become bushes, serving birds and people who need them. He would have used a cedar tree, a symbol of glory and success, for the reign of God. But he chooses a tiny seed of mustard to show that marginalized persons have the potential to realize.   

John 3:3: born again or born from above?

How can we translate and interpret the Greek adverb anothen (ἄνωθεν) in John 3:3? Technically, it means either "again" or "from above." Does Jesus talk about birth again or birth from above? "From above" is a better translation. It is Nicodemus who understands anothen as "again" and asks: “How can anyone be born after having grown old? Can one enter a second time into the mother’s womb and be born?” (John 3:4).

Then, Jesus answers him again and restates birth from above: "Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit" (John 3:5). "Being born of water and Spirit" may be understood in the context of water baptism when one receives the Spirit from above.

Here, the kingdom of God is the reign of God in which people abide, depending on God or the Spirit to continue to live a new life. Birth from above means spiritual birth, which needs a constant connection with the Spirit.

The spiritual birth (from above) is not complete once and for all. It requires a constant commitment to God, seeking the truth of God. It differs from physical birth that has a birthdate. In this regard, the popular evangelism question "Are you born again?" seems weird and judgmental.

True wisdom?

True wisdom begins with self-realization that we are small and evanescent. Qohelet and Daodejing are full of this idea.

Black Seminary and Experience

Yung Suk Kim

Professor of New Testament and Early Christianity

Samuel DeWitt Proctor School of Theology

Virginia Union University

I am an Asian American scholar with Korean heritage—a Diaspora living in America as a citizen. With my hybrid identity, I enjoy teaching in a predominantly African-American school in the South—Richmond, once the capital of the Confederacy and the current capital of the Commonwealth of Virginia.

As a minority scholar within the minority culture, I often hear the importance of the black seminary and the black experience and ask the following questions: Is the black experience shareable with other cultures and people? Does blackness come from a collective or personal experience? Is it a human condition or a unique hermeneutical lens? African American seminary has an unparalleled role for “black” people and churches. The black seminary provides care to students in a more sustainable culture and community. It can be a safe place for their identity formation or reformation, deeply rooted in African-American heritage, culture, and experience. By being authentic to African American spirit and experience, a black seminary can foster critical spirituality and solidarity with others.

But critical questions remain to be answered down the road. In my view, the biggest challenge would be how the HBCUs set their position in changing contexts. How much can they adapt to fast-moving trends and conditions while keeping their traditions? What model of transformation or success can they establish?  

Redaction criticism (the water baptism of Jesus)

Redaction criticism seeks to answer why the author (the evangelist) changed the source material. To do so, readers must find changed parts. For example, in the baptism of Jesus, Matthew and Luke used Mark as a source and edited it, respectively. The changes or differences in Matthew and Luke reflect their community issues or theological perspectives. In other words, Matthew and Luke are not mere collectors of the source but redactors or theologians who are concerned with their communities.

Why does Matthew explain the need for Jesus' water baptism? What is going on with this community of Matthew? What kind of theology does Matthew advocate?

There are at least two plausible concerns or questions raised by some members of the Matthean community:

1) Why does Jesus need the water baptism by John since his baptism is for the forgiveness of sins?

2) Is Jesus's authority lower than John's since he was baptized by John?

   

Jesus's explanation is simple. His baptism is necessary for fulfilling the righteousness (of God), which is a prevalent theme in Matthew, not to mention the Hebrew Bible. Baptism means a surrender to God, a new start for his public ministry, and his commitment to advocating the justice of God. Otherwise, his baptism is neither about the forgiveness of sins nor about a matter of authority or ranking.   

The long conversational style of the Matthean baptism story is consistent with the didactical style of Matthew’s Gospel, composed of plenty of teaching materials such as the Sermon on the Mount and parables of Jesus.  

When it comes to Luke, why does Luke emphasize people's presence at Jesus's baptism and prayer of Jesus? Indeed, the Gospel of Luke as a whole is imbued with this theme of the down-to-earth ministry perspective along with the importance of prayer. Why did Luke omit baptism details from Mark? It would be hard to know. Perhaps, one plausibility is that in Luke's mind, those details are considered not crucial to the gentile audiences.  

Definition of Research in Humanities

"Research means digging into subjects deep and wide, connecting them with today's world, and thinking together about the future that is yet to unfold. Good or bad, all research projects involve certain levels of ideology. What we need is not so much objectivity as responsibility." (Yung Suk Kim, PhD)