Why does God refer to Himself in the plural in Genesis 1:26 and 3:22?

Written By Multiple Authors

Why Does God Refer to Himself in the Plural in Genesis 1:26 and 3:22?

In Genesis 1:26, we read: "Then God said, 'Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth'" (NKJV). Similarly, Genesis 3:22 states: "Then the LORD God said, 'Behold, the man has become like one of Us, to know good and evil. And now, lest he put out his hand and take also of the tree of life, and eat, and live forever...'" (NKJV). These verses raise an important theological question: Why does God refer to Himself in the plural form?

1. The Use of Elohim and the Plurality of God

The Hebrew word for God used in these passages is Elohim, a plural noun used over 2,500 times in the Old Testament. While Elohim is grammatically plural, it is consistently paired with singular verbs when referring to the one true God, reflecting a unique plurality within God’s singular essence. This deliberate tension in the Hebrew language hints at a complex unity in God's nature that becomes fully revealed in the doctrine of the Trinity.

2. Rejection of Polytheism

Some interpret the plural pronouns in Genesis as evidence of polytheism, the belief in multiple gods. However, this interpretation is incompatible with the overarching biblical testimony. Scripture is emphatic in affirming the oneness of God:

  • Isaiah 45:5: "I am the LORD, and there is no other; there is no God besides Me. I will gird you, though you have not known Me."

  • Isaiah 45:6: "That they may know from the rising of the sun to its setting that there is none besides Me. I am the LORD, and there is no other."

  • Isaiah 45:18: "For thus says the LORD, Who created the heavens, Who is God, Who formed the earth and made it, Who has established it, Who did not create it in vain, Who formed it to be inhabited: 'I am the LORD, and there is no other.'"

The consistent declaration that God is one rules out any interpretation suggesting multiple gods.

3. Including Angels in the "Us"?

Another explanation posited is that God includes the heavenly host in His statement, as angels were present during creation (Job 38:7). However, this interpretation is flawed. Genesis 1:26 specifies that humanity is made in God's image and likeness, not in the image of angels. No Scripture teaches that angels share God's image or participate in the act of creating humanity. The unique relationship between God and humanity, as bearers of His image (imago Dei), excludes angels from the plural reference.

4. The Trinitarian Explanation

The most theologically robust and biblically consistent interpretation is that these plural references reflect the interpersonal communion within the Trinity—God the Father, God the Son, and God the Holy Spirit. While the Old Testament does not explicitly define the Trinity, it offers glimpses of this divine plurality. For example:

  • Genesis 1:2 speaks of the Spirit of God hovering over the waters at creation.

  • Psalm 2:7 says, "The LORD has said to Me, 'You are My Son, Today I have begotten You.'"

  • Isaiah 48:16 declares, "Come near to Me, hear this: I have not spoken in secret from the beginning; From the time that it was, I was there. And now the Lord GOD and His Spirit Have sent Me."

The New Testament confirms and expands this understanding. Jesus Christ is identified as the divine Word through whom all things were created (John 1:1-3). The Holy Spirit is also revealed as fully divine and actively involved in creation and redemption (John 14:26; 2 Corinthians 3:17).

In Genesis 1:26, God is speaking within the eternal fellowship of the Trinity, sharing His divine plan to create humanity in His image. This reflects not only the unity of God’s essence but also the relational nature of the Godhead.

5. A Model for Relationality

The plural pronouns also highlight that humanity, made in God’s image, is designed for relationship. Just as the three Persons of the Trinity exist in perfect love and unity, humans are created for communion with God and with one another. This relational aspect is foundational to Baptist theology, which emphasizes both the personal relationship with God through Christ and the fellowship of believers within the church.

Another theological implication of God's use of plural pronouns in Genesis is how it highlights the self-sufficiency and communal nature of God. The Trinity is not a static concept but a living expression of God's eternal nature. Within the Godhead, there is perfect fellowship, love, and unity. This reveals that God did not create humanity because He was lonely or incomplete—creation is an overflow of His glory and goodness.

Additionally, these plural references point to the redemptive work of the Trinity throughout Scripture. For example:

  1. Creation as a Collaborative Work
    Each Person of the Trinity participates uniquely in creation:

    • The Father initiates and wills creation (Genesis 1:1; Ephesians 1:11).

    • The Son, as the Word, executes creation (John 1:3; Colossians 1:16).

    • The Spirit sustains and gives life (Genesis 1:2; Psalm 104:30).

  2. Redemption Foreshadowed
    The plural hints at the plan of salvation. From the beginning, God was aware that humanity would fall and require redemption. The collaborative "Us" in creation prefigures the unified work of the Trinity in redeeming creation:

    • The Father sends the Son (John 3:16).

    • The Son redeems through His atoning sacrifice (1 Peter 2:24).

    • The Spirit applies salvation, regenerating and sanctifying believers (Titus 3:5; Romans 8:11).

  3. Unity in Diversity
    The relational nature of God also serves as a model for the church. In John 17:21, Jesus prays for believers to be one as He and the Father are one. The church reflects God's image when its members live in unity, functioning together as one body despite diverse roles and gifts (1 Corinthians 12:12-27).

  4. Covenant Theology and Relational Context
    God's plural speech also lays the groundwork for understanding His covenants. Biblical covenants, from Adam to Christ, reveal a relational God who acts personally and communally. The plural language reinforces the idea that the covenant of redemption (agreed upon by the Trinity before time began) is rooted in God's eternal relationality and sovereignty.

These implications deepen our understanding of the triune God and His purpose for creation, redemption, and relationship. They remind us that we are created not only to reflect God’s glory but to participate in His redemptive mission and fellowship, both individually and as a community of believers.

Conclusion

The plural language in Genesis 1:26 and 3:22 aligns with the broader biblical witness to God’s triune nature. While the full revelation of the Trinity awaited the New Testament, these Old Testament passages provide a foundation for understanding God's complex unity. God is one in essence, yet exists eternally as three distinct Persons—Father, Son, and Holy Spirit. This truth underscores the depth and mystery of God’s being, inviting believers to worship Him in spirit and truth (John 4:24).

Multiple Authors https://taylorbiblestudy.com
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