Answering the question “Who am I?” depends on answering the question “What is man?” since there are aspects of each individual that are consequences of being part of the human race. The Bible, and particularly the Old Testament, supplies the essential data necessary for understanding human nature. I want simply to sketch an overview of the biblical revelation about who and what man is, and by application “who I am.”

The Origin of Man⤒🔗

Man is a creature, directly and especially created by God. Significantly, there are elements of man’s creation which identify him with the rest of creation. God created man on the sixth day along with all the other land creatures (Gen. 1:24-31) — providing all the same sources for food (Gen. 1:29-30; Ps. 136:28), issuing all the same instructions to reproduce (Gen. 1:22, 28), designating all as living beings with the breath of life (Gen. 1:20, 24; 2:7; 6:17; 7:15, 22) until they return to the dust from which they came (Gen. 3:10; Ps. 104:29; Job 34:14, 15; Eccl. 3:20). Man is just one small part of God’s vast and multifaceted creation. That alone should generate amazement that God should set His mind on man (Ps. 8).

Yet, there are elements of man’s creation that make him distinct from everything else that God made. God displayed special determination and self-interest in man’s creation (“Let us make man” — Gen. 1:26) in contrast to the impersonal, although irresistible creative commands for everything else (“Let there be”). All the other creatures were living entities immediately, but man required the special breath of God before becoming a living being (Gen. 2:7). Most significant is that God created man in His own image (Gen. 1:26). Consequently, man enjoyed a unique dignity with a special rank and role in the created order (Ps. 8:4-6). Cosmic dominion over the earth (Ps. 115:16; includ­ing control of earth’s potentialities, Gen. 4:21, 22; 9:20) and animals (Gen. 2:19-20; Prov. 12:10) was man’s mandate. Being in God’s image placed unmatched value on man’s life (Gen. 9:6) made it possible for man to make ethical choices (Gen. 2:16, 17), and became the basis of fellowship with God (Gen. 2:19; Amos 4:13). For sure, God’s image in man was impaired after the fall, but it was not lost (Gen. 5:1, 3; 9:6). Cosmic dominion became a struggle against nature, and man no longer had the ability to do right (Jer. 10:23; 17:9; Prov. 16:9). But it remains that we must see ourselves as being in God’s image and look to the Perfect Man who restores every original intention for humanity (Col. 3:10; Eph. 4:24; Heb. 2:6-9).

Designations of Man←⤒🔗

The Hebrew language uses various terms to designate mankind. Some underscore man’s mortality and frailty and others his unique strength and ability. But most significant are the three most common terms designating man’s nature. The word most often translated “soul” (nephesh) in the KJV is the most general term referring to the whole person or one’s self. As a general word referring to the whole man, it occurs in contexts which stress the outer or physical part of being. Thus, the “soul” feels pain (Job 14:22), experiences bodily needs (Ps. 107:9; Prov. 25:25; 27:7), and can even refer to a corpse (Lev. 21:11; Num. 6:6; 19:13). Similarly, it may occur in contexts that stress the inner, immaterial part of being. Consequently, the “soul” is capable of desir­ing (Deut. 12:20; 14:16; 1 Sam. 2:16; Job 23:13), abhorring (Lev. 26:11, 15, 30, 43), sorrowing (Judg. 18:25; 2 Sam. 17:8; Job 3:20), rejoicing (Ps. 86:4; 94:29), loving (Deut. 6:5), and hating (2 Sam. 5:8; Ps. 11:5; Isa. 1:14). Simply said, the “soul” is “me.”

The word “heart” (leb) is the most general word for the inner man and includes the intellect, emotions, and will. Often times all three components are in view. So to love the Lord with the heart involves the engagement of the mind (what we think), the emotions (how we feel) and the volition (how we choose to behave). Sometimes the focus is on some specific component of the inner being. It may refer to mental activity (Deut. 8:5; 1 Kings 3:12; Prov. 14:10, 33; 15: 14; 18:15). It may refer to emotional activity, including rejoicing (Judg. 16:25), fearing (1 Sam. 25:37), sorrowing (Ps. 55:5), being troubled (2 Kings 6:11). It may refer to volitional activity (Ex. 14:5; 35:5, 21, 22); Ps. 10:17; 78:8). The heart designates as well the moral nature. It is what God searches and tests (Ps. 17:3; Jer. 12:3). It is associated with evil and can be hard or insensitive (Gen. 6:5; 8:21; Ex. 4:21; Jer. 12:9; 14:14). It should be circumcised, clean and renewed (Deut. 10:16; Ps. 51:12; Ezek. 18:31; 36:36). The heart is what I am inside.

The word “spirit” (ruach) refers to the animating principle of life as well as some aspects of inner man, which overlaps with functions of the heart. For instance, the spirit may refer to moral character (Ps. 32:2) or refer to dispositions of character, such as courage (Josh. 5:1), anger (Judg. 9:23), impatience (Micah 2:7), humility (Prov. 16:19), or misery (Gen. 26:35). But principally it is the animat­ing or vital force within man. It can refer specifically to the breath, which is essential to life (Job 15:30; 34:14; Ps. 104:29; 135:17; Ezek. 37). It represents life itself (Gen. 6:17; 7:15). As the life-force within man, it stands in contrast to flesh (Num. 16:22:27:16). It is the spirit that returns to God when the dust of flesh returns to dust (Eccl. 12:7). The outer man is destructible; the inner self (one day with a new outer man, according to Isa. 26:19) will live somewhere forever. God has set eternity in the heart (Eccl. 3:11).

Characteristics of Man←⤒🔗

Although God created man upright, he “sought out many inventions” or schemes (Eccl. 7:29) that changed his nature irreversibly apart from the intervention of divine grace (Jer. 13:23). Two principal thoughts stand out. First, man’s nature is sinful. This sin nature is universal for “there is no man that sinneth not” (1 Kings 8:46; Isa. 64:6; Jer. 10:14). This sin nature is extensive, permeating the entire man, and is man’s malady from conception (Ps. 51:5). Man is thoroughly and desperately wicked (Jer. 17:9). It was true of the pre-flood generation that “every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5) and the flood did nothing to cure that nature since the post-flood character of man remained the same: “the imagination of man’s heart is evil from his youth” (Gen. 8:21). God’s assessment of mankind as He looks down from heaven is that “there is none that doeth good, no, not one” (Ps. 14:2-3).

Second, man’s existence on earth is ephemeral. His days are like a fleeting shadow (Ps. 144:4) and like withering grass (Ps. 103:15; both images in Job 14:1-2). Psalm 49:12 underscores two sobering facts about this transient exis­tence: “Nevertheless man being in honour abideth not: he is like the beasts that perish.” On the one hand, life is so very short, nothing more than an overnight lodging (the literal sense of “abideth”). On the other hand, he is destined to die (see also Heb. 9:27). As domesticated cattle are raised with a view to slaughter, so man is headed for death. It is inevitable. Because this life is temporary, it is imperative to give attention to the next life.

The Individuality and Community of Man←⤒🔗

Every man stands before God as an individual, yet his actions are seldom private. Ezekiel especially emphasizes man’s individual responsibility before God: “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son...” (18:20; also 18:4). Notwithstanding the individual responsibility, the consequences of sin extend horizontally. The sin of parents has an effect on the children (Gen. 20:7; Ex. 20:5; Jer. 31:29; Lam. 5:7), either by way of example or “collateral” punishment. Some individually committed sins have an effect on the whole of society as evidenced by Achan’s transgression (Josh. 7). Happily, individual piety may have good effects as well (Prov. 14:26). But when it comes to salvation, it is always an individual issue. Ezekiel again is instructive when he warns the nation concerning inevitable judgment that “though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord God” (14:14). There are indeed corporate blessings and promises integral to God’s gracious covenant, but salvation is personal.

That God made man to be an individual is a key com­ponent in answering the question “what is man?” The implications of rephrasing the question back to “who am I?” should have a sobering and urgent effect on everyone us. Every individual is distinct from another and is accountable to God for who he is and what he does (2 Cor. 5:10); only Christ can save others by His own righteousness.

Yet God has intended man to be a social being: “Two are better than one” (Eccl. 4:9-12). God’s first assessment that something was not right with the world was when He said, “It is not good that the man should be alone; I will make him a help meet (sufficient) for him” (Gen. 2:18). So God created woman to be man’s complement, his counter­part (Gen. 2:20, 23). Marriage is the first social institution established to satisfy this essential need. Together man and woman constitute a whole; “they shall be one flesh” (Gen. 2:24). It is a relationship of love (Song 6:3, 9; Prov. 5:18-20; Eccl. 9:9). It is the institution for procreation (Gen. 1:28; 2:18; Prov. 12:4; 19:14), which is the beginning of the whole family structure, which is God’s gift (Ps. 127:3; 128:2; 113:9; 144:12). The love that is learned in family is to extend to other relationships as well (Lev. 19:34; Deut. 15:12-18; Micah 6:8). The family is the foundation of all social structure as is illustrated by Israel’s organization of nation, tribes, clans, and household (see Josh. 7:16-18).

Answering the question “what is man?” is multifaceted, but the Bible provides an overview that will help inform all the specific issues of “who I am.” “The law of the Lord is perfect, converting the soul” (Ps. 19:7). In other words, “the body of divine instruction is complete, restoring the whole man.” If we are going to discover who we really are, the Bible is the mirror into which we need to look.