What do you think?
Rate this book
Being Human in God's World: An Old Testament Theology of Humanity
A Biblical Perspective on What It Means to Be HumanThis major work by a widely respected Old Testament scholar and theologian unpacks a biblical perspective on fundamental questions of what it means to be human. J. Gordon McConville explores how a biblical view of humanity provides a foundation for Christian reflection on ethics, economics, politics, and church life and practice. The book shows that the Old Testament's view of humanity as "earthed" and "embodied" plays an essential part in a well-rounded Christian theology and spirituality, and applies the theological concept of the "image of God" to all areas of human existence.
242 pages, Kindle Edition
First published August 16, 2016
12 people are currently reading
62 people want to read
About the author
James Gordon McConville
29 books2 followersJ. Gordon McConville is Professor of Old Testament Theology at the University of Gloucestershire, Cheltenham, England.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 5 of 5 reviews
October 12, 2016
This is less a work of biblical theology than it is a conversation on biblical spirituality. As a conversation it does not come to many definite conclusions, but leaves the reader open to more conversation. The focus is on the nature of man as both the image and representative of God, as a sort of extended reflection on Psalm 8:4, "what is man that you are mindful of him." McConville draws most heavily on Genesis 1-3 and Deuteronomy, then in the final chapter on Psalms. My disappointments with the work were first with his failure to treat of the Sabbath in his discussion of man in time. Second, his failure to take seriously the creation of man as male and female in his discussion regarding gender. Third, with his failure to consider the ordinary and the mundane in his treatment of work and creativity. Finally, with his failure to include the history of Christian reflection in the work, as virtually the entirety of the conversation is with the most recent generation of scholarship. He did include essayists, novelists, and philosophers in the conversation, with a much wider bibliography than might be expected. Overall, however, it is a book to be read thoughtfully, carefully, and repeatedly.
January 1, 2018
Theology, the study of God, is often subdivided into Christology, Soteriology, Pneumatology, Ecclesiology, and Eschatology, as well as Anthropology. In order, that would be the study of God as Incarnate, God Who Saves, God Miraculously Involved, God’s Church, and the study of Last Things, as well as the study of the Human Relationship to God and Others. Being Human in God’s World: An Old Testament Theology of Humanity falls, obviously, into the last category. Researched by J. Gordon McConville, Old Testament Theology Professor at the University of Gloucestershire, Being Human in God’s World: An Old Testament Theology of Humanity builds on the proposition that the Bible invites a “performative” response (pp. 5, 7). Assuming the divine-human relationship is supposed to be transformative (p. 5), McConville defines transcendence as potential for personal change which understanding the resources for that change are external (p. 6).
As one usually discovers, almost all biblical approaches to anthropology begin with Imago dei (“image of God”) and this study is no exception, but McConville considers the concept to be a stimulus for reflection, not simply a staid doctrinal stance (p. 12). Most importantly, McConville suggests humanity as an artisan representation of God (p. 22). “Godlikeness is a commission to accept [God’s vision and intention], with an element of exploration.” (p. 27) Since, the early chapters of Genesis form the foundation for this position, I really enjoyed an observation he made about the transition from Genesis 2 to Genesis 3. There is a “pun” in those verses between Genesis 2:25 where the word for “naked” sounds like the word used for “cunning” used in 3:1 to describe the serpent (“uh-roo-meem” vs. “ah-room”) and McConville writes that it is: “…wide-eyed wonder juxtaposed with one of subtle calculation.” (p. 33).
One cannot “do” theology without considering terminology. Although McConville sees more options in translating the Hebrew for “heart” than the dominant understanding of the organ as a metaphor for “will” or “intention.” Still, he posits, “The metaphor of ‘circumcision of the heart’ expresses the point vividly. The mark of the covenant in the flesh has no force apart from the thoroughgoing engagement of the person.” (p. 56) “The rhetoric operates on this level, also, showing an acute awareness of the human propensity to lapse from best intentions.” (p. 56) In considering the terminology of body organs with relationship to “personhood,” he states: “…persons are understood in their wholeness, ‘being aware of their various motives and being able to bring them all together.’” (p. 67)
The volume is full of insightful observations about the use of language in the Bible. I particularly liked the quotation where he cited, “Metaphor is the poet’s indispensable way of expressing what is on the edge of inexpressibility.” (p. 75) He further identifies typology as the quality “…that enables the human experience that is relayed by the Old Testament to be mediated through the story and life of a particular people, which we may provisionally call ancient Israel.” (pp. 81-82) He also sees the erotic language in Hosea and even Jeremiah as a metaphor for the love of God. (p. 94) From there, he could argue, “The idea of human love as symbolic of the divine in the Song [of Songs] is found not only in traditional Christian allegorical readings of it but also in recent scholarship.” (p. 94, n. 27) As noted earlier in the book, there is an assertion that “Desire” (even for God) is more fundamental to human existence than sex—turning Freud rather upside-down (p. 79). More specifically, “…he [Hosea] both deploys the metaphor of Yahweh as husband and also categorically denies that Yahweh is ‘a man’ (Hosea 11:9b). In this way Hosea preserves the uniqueness and otherness of God yet displays the necessity of anthropomorphism in language about him.” (p. 165)
The concept of humanity needing physical space and “place” expressing one’s life’s context (p. 100) had an interesting consideration. So many people think of the human relation to God as being limiting, but McConville uses spatial metaphors to express the idea that the “…wide horizon of creativity does not diminish the local and particular but intensifies it.” (p. 101) And humanity, as an artisan, is presented as relating to God and the creation: “Human creativity is an exercise of sympathetic intelligence, exploring and revealing the good things already latent in the order of nature.” (p. 173) And, considering creativity versus the Old Testament’s proscription of “graven images,” he quotes a very perceptive sculptor (Barbara Hepworth) who “’decided that it was sin only when the image south to elevate the pretensions of man instead of man praising God and his universe.’” (p. 185)
Perhaps the most insightful summary in the volume is that humanity lives is a constant tension between joy and flourishing (which McConnville also sees as “salvation”) versus tragedy and despair, “…enshrined formally…in the covenantal trope of the blessing and the curse (Deut. 28); in the psalmic dialectic between lamentation and praise; in the overarching narrative of Israel as a perpetual balance between possession and loss, and in the prophetic model of history as conflict between the lust for power and the realization of the rule of God.” (p. 190)
McConnville admits that tension is never resolved in the Old Testament; it takes the New Testament perspective to accomplish that. Being Human in God’s World: An Old Testament Theology of Humanity is relatively easy reading, considering the complex issues it covers and the depth of scholarship underlying each discussion. There is nothing stale in this study and it points to plenty of rich possibilities for further studies.
As one usually discovers, almost all biblical approaches to anthropology begin with Imago dei (“image of God”) and this study is no exception, but McConville considers the concept to be a stimulus for reflection, not simply a staid doctrinal stance (p. 12). Most importantly, McConville suggests humanity as an artisan representation of God (p. 22). “Godlikeness is a commission to accept [God’s vision and intention], with an element of exploration.” (p. 27) Since, the early chapters of Genesis form the foundation for this position, I really enjoyed an observation he made about the transition from Genesis 2 to Genesis 3. There is a “pun” in those verses between Genesis 2:25 where the word for “naked” sounds like the word used for “cunning” used in 3:1 to describe the serpent (“uh-roo-meem” vs. “ah-room”) and McConville writes that it is: “…wide-eyed wonder juxtaposed with one of subtle calculation.” (p. 33).
One cannot “do” theology without considering terminology. Although McConville sees more options in translating the Hebrew for “heart” than the dominant understanding of the organ as a metaphor for “will” or “intention.” Still, he posits, “The metaphor of ‘circumcision of the heart’ expresses the point vividly. The mark of the covenant in the flesh has no force apart from the thoroughgoing engagement of the person.” (p. 56) “The rhetoric operates on this level, also, showing an acute awareness of the human propensity to lapse from best intentions.” (p. 56) In considering the terminology of body organs with relationship to “personhood,” he states: “…persons are understood in their wholeness, ‘being aware of their various motives and being able to bring them all together.’” (p. 67)
The volume is full of insightful observations about the use of language in the Bible. I particularly liked the quotation where he cited, “Metaphor is the poet’s indispensable way of expressing what is on the edge of inexpressibility.” (p. 75) He further identifies typology as the quality “…that enables the human experience that is relayed by the Old Testament to be mediated through the story and life of a particular people, which we may provisionally call ancient Israel.” (pp. 81-82) He also sees the erotic language in Hosea and even Jeremiah as a metaphor for the love of God. (p. 94) From there, he could argue, “The idea of human love as symbolic of the divine in the Song [of Songs] is found not only in traditional Christian allegorical readings of it but also in recent scholarship.” (p. 94, n. 27) As noted earlier in the book, there is an assertion that “Desire” (even for God) is more fundamental to human existence than sex—turning Freud rather upside-down (p. 79). More specifically, “…he [Hosea] both deploys the metaphor of Yahweh as husband and also categorically denies that Yahweh is ‘a man’ (Hosea 11:9b). In this way Hosea preserves the uniqueness and otherness of God yet displays the necessity of anthropomorphism in language about him.” (p. 165)
The concept of humanity needing physical space and “place” expressing one’s life’s context (p. 100) had an interesting consideration. So many people think of the human relation to God as being limiting, but McConville uses spatial metaphors to express the idea that the “…wide horizon of creativity does not diminish the local and particular but intensifies it.” (p. 101) And humanity, as an artisan, is presented as relating to God and the creation: “Human creativity is an exercise of sympathetic intelligence, exploring and revealing the good things already latent in the order of nature.” (p. 173) And, considering creativity versus the Old Testament’s proscription of “graven images,” he quotes a very perceptive sculptor (Barbara Hepworth) who “’decided that it was sin only when the image south to elevate the pretensions of man instead of man praising God and his universe.’” (p. 185)
Perhaps the most insightful summary in the volume is that humanity lives is a constant tension between joy and flourishing (which McConnville also sees as “salvation”) versus tragedy and despair, “…enshrined formally…in the covenantal trope of the blessing and the curse (Deut. 28); in the psalmic dialectic between lamentation and praise; in the overarching narrative of Israel as a perpetual balance between possession and loss, and in the prophetic model of history as conflict between the lust for power and the realization of the rule of God.” (p. 190)
McConnville admits that tension is never resolved in the Old Testament; it takes the New Testament perspective to accomplish that. Being Human in God’s World: An Old Testament Theology of Humanity is relatively easy reading, considering the complex issues it covers and the depth of scholarship underlying each discussion. There is nothing stale in this study and it points to plenty of rich possibilities for further studies.
December 17, 2025
This is easily one of the best books on the Old Testament I have ever read. I came into this volume expecting something like Wolff's classic Anthropology of the Old Testament, which looks at various Hebrew words like nephesh or liev. This is more of a full blown OT Biblical theology, whose style could be described as "canonical". McConville doesn't focus on metaphysics or etymology but instead elucidates the lived and liturgical elements of Israel's story. While I would have appreciated some Hebrew syntax crunching, this book will have a broader appeal and ultimately gets at what the Bible is all about, which is life truly lived. Easily a top 10 book on the Bible for me.
December 2, 2016
An exploration of the condition and nature of humanity as established in the Old Testament.
The author bookends the work with Psalm 8:4 and its implications: what is man that God is mindful of him? He begins with the beginning and what it might mean that man is made in God's image, especially in terms of becoming "like God" by eating of the fruit and the subsequent banishment from the Garden. He then does well to speak of people as situated in a given environment and context; he attempts to make sense of people in a political sense of the Old Testament; the importance of work and creating; he concludes with the nature of humanity in the Psalms with all its messy reality and difficulties.
A profitable meditation on the state of humanity in the Old Testament.
**- galley received as part of early review program
The author bookends the work with Psalm 8:4 and its implications: what is man that God is mindful of him? He begins with the beginning and what it might mean that man is made in God's image, especially in terms of becoming "like God" by eating of the fruit and the subsequent banishment from the Garden. He then does well to speak of people as situated in a given environment and context; he attempts to make sense of people in a political sense of the Old Testament; the importance of work and creating; he concludes with the nature of humanity in the Psalms with all its messy reality and difficulties.
A profitable meditation on the state of humanity in the Old Testament.
**- galley received as part of early review program
January 19, 2017
McConville's book is marked throughout by deep and imaginative exegesis, in service not only to Biblical scholars like himself, but to a wide Christian audience seeking to grow up into the image of God in Christ. The weakness of the book is that its many separate pieces are never satisfyingly woven into a whole.
Displaying 1 - 5 of 5 reviews