The Origin of the Gospel: God’s Promise to Abraham

Many Christians operate under the assumption that the gospel originates solely with Jesus, often speaking of "the gospel of Jesus" as if it began in the New Testament. However, Scripture reveals a deeper continuity. Jesus himself proclaimed "the gospel of God" (Mark 1:14), a sentiment echoed by Paul, who defined his apostleship as being set apart for this same "gospel of God" (Romans 1:1). Paul explains that this good news was promised beforehand through the prophets, tracing its roots back to God’s call of Abraham in Genesis 12.

Therefore, faith does not begin with Jesus or Paul, but with Abraham. At the foundation of the economy of salvation lies the grace of God. God called Abraham—a "nobody" who did not earn his status—out of obscurity. Abraham’s role was simply to trust, acknowledging and accepting God's blessing through a lifelong commitment of faith. Jesus demonstrated this same faithfulness as the Son of God, revealing God's righteousness to the world (Romans 3:22) and fulfilling the Law and the Prophets rather than destroying them (Matt. 5:17).

Ultimately, the good news belongs to God. It is a single story of history that began with Abraham and finds its fulfillment in Christ (cf. Galatians 3). We must not overlook this vital continuity: the gospel is fundamentally the good news of God. 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 Rereading Galatians from the Perspective of Paul's Gospel.

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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)

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.

Impact of the article "Lex Talionis in Exod 21:22-25: Its Origin and Context"

I asked how my article, "Lex Talionis in Exod 21:22-25: Its Origin and Context," in the Journal of Hebrew Scriptures, is accepted and used in the field. 

Below is the result from Google Gemini Pro 3:

1. Re-evaluating Retributive Justice
Your argument that lex talionis should be understood figuratively rather than literally is a cornerstone in modern discussions about biblical justice.

• Contextual Interpretations: Scholars often cite your work to support the idea that "an eye for an eye" was a principle of proportionality rather than a mandate for physical mutilation.
• Economic Analysis: Researchers use your analysis of the "subsistence economy" of ancient Israel to argue that physical retribution would have been counterproductive, as preserving labor power was essential for community survival.

2. The Debate on the Status of the Fetus
Because Exodus 21:22-25 is a central text in theological and legal debates regarding miscarriage and the status of the fetus, your article is frequently used in:

• Ethics and Public Policy: Your historical-critical approach helps provide a scholarly buffer against modern ideological readings of the text.
• Abortion Debates: While you focus on the original context, your work is often cited in bibliographies of contemporary ethical treatises to establish the "consensus view" of the text's original meaning regarding accidental injury and compensation.

3. Comparative Law and Ancient Near Eastern (ANE) Studies
Your comparison of the Covenant Code with Mesopotamian laws (like the Code of Hammurabi) is a staple for those studying the evolution of legal systems.

• Legal Development: Students of ANE law use your article to understand the "complex process" of how lex talionis adapted to specific social and economic structures over time.
• Socio-Historical Hermeneutics: Your focus on "village life" provides a model for other scholars who want to move beyond abstract theology and into the lived reality of ancient agrarian societies.

4. Integration into General Biblical Commentaries
Beyond specialized papers, your insights have filtered down into:

• Academic Study: Your work is featured in Perspectives on Hebrew Scriptures III, making it a standard part of graduate-level reading lists for Pentateuchal studies.
• Intertextual Studies: Your research is often used to bridge the gap between the Old Testament legal codes and the New Testament's "re-interpretation" of those laws by Jesus in the Sermon on the Mount.

Key Impact Note: Your contribution is particularly valued for its ethical sensitivity—recognizing that a literal application would have been a "form of injustice" to the victim's family and the community at large.

Free Dance is Mediation and Exercise

For me, free dance is meditation and exercise, good for my body and mind. Shake your body and soul! Feel the power of the spirit!

 

The Body of Christ metaphor analysis

Prompt to Claude:
Traditionally, the body of Christ metaphor in 1 Cor 12 has been understood as a metaphor for an organism, with an emphasis on unity. But Yung Suk Kim presents an alternative reading, which takes the body of Christ as a way of living, emphasizing Christ-like faith and living. Can you clarify this? I know he wrote a few books on Paul, especially Christ's Body in Corinth.

Certainly! Yung Suk Kim's alternative reading of the "body of Christ" metaphor in 1 Corinthians 12 represents a significant shift from traditional interpretations. Let's break down the traditional view and Kim's perspective:

Traditional Understanding:

1. Organism metaphor: The church is seen as a single, unified organism.
2. Emphasis on unity: Focus on how different members form one cohesive body.
3. Functional diversity: Different roles within the church are like different body parts.
4. Institutional focus: Often applied to church structure and organization.

Yung Suk Kim's Alternative Reading:

1. "Body of Christ as a way of living":
- Shifts focus from institutional structure to individual and collective behavior.
- Emphasizes the ethical and practical dimensions of Christian life.

2. Christ-like faith and living:
- Interprets the metaphor as a call to embody Christ's teachings and character.
- Focuses on how believers should live and act in the world.

3. Ethical implications:
- Stresses the importance of living out Christ's values in daily life.
- Encourages believers to manifest Christ's love, compassion, and justice in their actions.

4. Community emphasis:
- While still acknowledging community, it focuses on how individuals within the community should behave.
- Suggests that the "body of Christ" is realized through collective Christ-like action.

5. Transformative approach:
- Views the metaphor as a call for personal and social transformation.
- Encourages active engagement with and change of the world around them.

6. Contextual interpretation:
- Considers the historical and cultural context of Corinth and applies it to contemporary situations.
- Seeks to make the metaphor relevant to modern ethical challenges.

Key Differences:
1. Focus: Traditional view focuses on church structure; Kim's view focuses on ethical living.
2. Application: Traditional view is more internal to the church; Kim's view extends to how Christians interact with the broader world.
3. Emphasis: Traditional view emphasizes unity within diversity; Kim emphasizes embodying Christ's character and teachings.

In his book "Christ's Body in Corinth: The Politics of a Metaphor," Kim likely elaborates on how this interpretation relates to the specific context of the Corinthian church and its challenges, as well as how it can be applied to contemporary Christian ethics and community life.

This alternative reading encourages a more active, engaged, and transformative understanding of what it means to be part of the "body of Christ," moving beyond organizational structure to personal and collective ethical responsibility.