In Genesis 1-3

The opening chapters of Genesis subtly but powerfully unveil the mystery of the Trinity—one God in three Persons: Father, Son, and Holy Spirit—working in unity throughout creation and redemption. In Genesis 1:1, the Hebrew word for God, Elohim, is plural, yet it is paired with the singular verb bara (“created”), suggesting a complex unity within the divine nature. This grammatical nuance hints at a plurality in God’s oneness—an early glimpse into the triune nature of the Creator.

In Genesis 1:2, we see the Spirit of God “hovering” over the waters. The Hebrew word rachaph evokes the image of a bird brooding over its young (as in Dt 32:11), suggesting the Spirit’s tender, life-giving role. Consider this image: oil (symbolizing the Spirit) and water (symbolizing fallen humanity) do not naturally mix. But introduce an emulsifier—soap, representing the cleansing blood of Jesus—and unity is possible. In this way, the Holy Spirit unites sinners to Christ (Heb 9:14), bringing order and life where there was once chaos.

Then in Genesis 1:3, God speaks: “Let there be light.” This divine word points to the Son, the Logos—described in John 1:1–3 as the One through whom all things were made. Paul echoes this in 2 Corinthians 4:6, where the God who said, “Let light shine out of darkness,” is the One who reveals the glory of Christ.

Genesis 1:26–27 deepens this Trinitarian picture: “Let Us make man in Our image.” The use of plural pronouns reflects a divine conversation among the Father, Son, and Spirit, planning humanity’s creation. Made in God’s image, we possess a spirit capable of communion with Him—mirroring the relational unity within the Trinity. As Jesus later prays in John 17:21, God’s desire is for us to be one with Him, just as the Persons of the Trinity are one.

Genesis 2:7 continues this thread: the Father plans, the Son forms Adam from the dust (Jn 1:3), and the Spirit breathes life into him—paralleled when Jesus breathes the Spirit upon His disciples in John 20:22. This life-giving breath again confirms the Spirit’s role (Jn 3:6) in animating both physical and spiritual life.

In Genesis 2:24, the unity of marriage—two becoming “one flesh”—uses the Hebrew word echad, the same word used in Deuteronomy 6:4 to declare, “The Lord our God, the Lord is one.” Just as two persons become one in marriage, the three Persons of the Trinity are united in essence—distinct yet indivisible.

In Genesis 3:8, we read of God walking in the garden. This may be a Christophany—a pre-incarnate appearance of the Son—who often reveals God’s visible presence in the Old Testament (Gen 16:7–13).

Just a few verses later, in Genesis 3:15 redemption is introduced: the promised offspring of the woman will crush the serpent’s head. This is a clear foreshadowing of Christ, the Son, who alone could conquer sin and Satan (Gal 3:16).

Finally, Genesis 3:22 again features the divine “Us,” as God reflects on humanity’s fall. It is a closing reminder that the Trinity acts in concert—planning creation, giving life, confronting sin, and preparing redemption. These early chapters reveal not only God’s power but His relational heart: a God who created us to share in His image, who seeks to restore us through Christ, and who empowers us by His Spirit to walk in unity with Him.