What is the meaning of 'perichoresis'?

from the old testament

• There is only one God: “Hear, O Israel: The LORD our God, the LORD is one” (Deuteronomy 6:4). However, even within this strong declaration of divine unity, there are hints of plurality within the Godhead. For example, in Genesis 1:26, God says, “Let us make man in our image, after our likeness.” Since this talks about humans being made in God’s image (“in his image,” Genesis 1:27), the use of plural words suggests communion within the one divine being.
• Passages that sometimes address the Angel of the LORD further show that within the one true God, there is personal distinction. This Angel speaks as God, receives worship only due to God, and is also described as being sent by God (Zechariah 1:12–13). When He appeared to Hagar, she called Him “the God who sees me” (Genesis 16:13 NIV). At the burning bush, “the Angel of the LORD appeared to him in a flame of fire,” yet the text adds that “God called to him out of the bush” (Exodus 3:2–6). The Angel is therefore divine in nature but personally distinct from the One who sends Him, suggesting a plurality within the Godhead.
• The Spirit of God is also presented as divine and personally active, not just a force. In creation, “the Spirit of God was hovering over the face of the waters” (Genesis 1:2), showing active involvement in bringing order and life. Later, the Spirit equips individuals with wisdom and power (Exodus 31:3) and enters the prophets to deliver God's word (Ezekiel 2:2). The Spirit acts with full divine authority, yet in a manner distinct from the LORD who sends Him,

from the new testament

• Perichoresis does not appear in Scripture, but the concept is most clearly expressed in Jesus’ words in the Gospel of John. When Philip asked Jesus to show them the Father, Jesus replied, “Do you not believe that I am in the Father and the Father is in me? The words that I say to you I do not speak on my own authority, but the Father who dwells in me does his works” (John 14:10). This statement (see also John 17:21–23) reveals the mystery of divine communion: the Father and the Son dwell in one another without separation or confusion, sharing one divine will and purpose.
• Later in church history, theologians used the word perichoresis to describe the mysterious relationship between Jesus’ divine and human natures. In the incarnation, the eternal Son did not exchange His deity for humanity; instead, He took on full humanity while remaining fully divine. Philippians 2:6–7 describes Him as “being in the form of God” yet “taking the form of a servant.” That is, He added a human nature and now exists with two natures. The term perichoresis helps explain how these two complete natures—divine and human—coexist in one Person without mixture, division, or confusion. Theologians use the phrase "hypostatic union" to describe the union itself. In contrast, perichoresis emphasizes the ongoing, harmonious interrelationship of the two natures within that single Person.
• In modern theology, some have extended perichoresis to describe God’s relationship with creation, suggesting that His interaction with the world is a similar concept. While He is, indeed, omnipresent and therefore present everywhere, including in creation, using perichoresis this way goes beyond the orthodox use of the word and risks conveying the mistaken idea that the Creator is somehow in union with His creation. Scripture maintains that God is distinct from all He has made. Colossians 1:16–17 states, “For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together.”

implications for today

The word perichoresis is one of many terms that theologians have coined over the centuries to explain just a small part of God’s nature, which is beyond what human minds can fully understand. We struggle with our definitions because we are limited by time, space, and understanding. God, however, is infinite, eternal, and perfect in all His ways. He has no limits, no beginning, and no equal. Every word we use to describe Him can only touch the edges of who He truly is.

Because of this, believers must approach theology with humility. Scripture tells us what is true about God, even when it raises questions we cannot fully answer. Our task is not to solve every mystery the explanation presents in our minds, but to trust what God has spoken. When we encounter truths that transcend our understanding—such as how the three divine Persons coexist in one being—we hold fast to Scripture, confident that every word is accurate, even when we cannot connect all the dots.

The mystery of God calls us to worship. His greatness is not meant to be fully understood but to be adored. The more we recognize how far His thoughts are above ours, the more we stand in awe that this incomprehensible God has chosen to reveal Himself through His Word and through Jesus Christ.