Another motif found in the creation account is the ability that God gives to certain creatures to procreate and reproduce themselves. This is first found in Genesis 1:11, where grass brings forth more grass, fruit trees more fruit, and herbs more herbs. Then in verse 21, the sea creatures make more “according to their kind,” with verses 24 and 25 continuing the motif with the land creatures. The climax of the motif is found in verse 26, where God, who in His vastness is described in plurality, then creates according to Their likeness.

Clearly there are things going on that surpass human comprehension. But some obvious observations point to the profundity of God’s mind within the creation of man. First, there is a plurality of equals. While Christianity would take this further in the New Testament and describe it as the Godhead of three equal persons, there are many other hints of this plurality in a singularity described in the Old Testament as well (Gen. 11:7; Isa. 6:8; in fact, various passages in Isaiah and Psalms blur this line until clarity is ultimately achieved in the New Testament).

The point remains that God Himself is a singular unitary relationship in a plurality: three equal and coeternal Persons in one essence (John 17:21–26, 1 Cor. 3:9–16; 1 John 2; 2 Cor. 13:14; Eph. 4:4–6; 1 Pet. 1:2). The equality of the three is important. Rather than a forced hierarchy or an infinite struggle between three parties, the Godhead is comprised of three persons who serve and submit to each other in perfect harmony. God the Father gives all to the Son and Spirit. God the Son gives all to the Spirit and points to the Father. The Spirit confesses the Father and the Son. The Creator of the universe is a relational being who can only be if the three persons are co-equals as God.

The second point is that, when stripped to the most basic principles, the entire universe, the world that we live in, and God’s creation, were all meant to be relational. Creation is social. God is a friendly and welcoming God. From the beginning, God was not a monad but a socially interacting being within His singular plurality.

Third, this social entity gives their reproductive ability to their creations. For some reason, the angels are not recorded to have this ability, while the other creations living on earth do. Of His creations, it is humanity that has the ability of spirituality and the other aforementioned attributes that reflect God’s image and glory.

Last, plurality, relationality, and reproductive ability are fundamental principles in the gift of sexuality. While the Godhead is composed of three, humanity has been instructed and created to procreate as two with sameness of nature, but a plurality nonetheless. Spontaneous regeneration is not a human attribute. Just as the Godhead is united coeternally, the marriage covenant is a type of this bond, uniting two singular equal entities as one. Last, it is within the nature of their unity and out of love that offspring are replicated. Reproduction is not the sole intent for sexuality, but it is an important component of it.

Interestingly, it is these three elements of sexuality that are under attack today. Seeing as these principles are found within the essence of the Godhead, these attacks originate from the one who attacked the Creator from the beginning. The twoness of sexuality is attacked in a myriad ways, as seen in another weeks’ lessons; the relationality of sexuality is eroded away by digital temptations; and finally the reproducibility of sexuality has been mocked by some antagonists in the social sciences and made inert through various medical interventions.

Not only, or merely, physical reproduction but the spiritual reproduction of His character that God seeks. This occurred in the Garden of Eden and continues today. Seven weeks of studying sexuality have made it clear that sexuality is a gift from God. This week establishes that God’s plan for human sexuality also reflects His nature and the Godhead.