The idea of beauty is present in the first chapters of the Bible, as God creates and then makes the evaluative judgement that it was “good”. God was not judging the morality of the world, but praising the the beauty of creation. The Bible opens with God creating a cosmos which was aesthetically pleasing to himself, including man in his own image.
Almost immediately, God commits the stewardship of the world to his image-bearers, essentially charging them to bring more order and beauty to the world, and so glorify him (Gen. 1:28). The Creator charges man with sub-creation, bringing the same order and beauty to the world, that God brought out of the formless void of Genesis 1:2.
Man’s sin introduces ugliness. Man’s rebellion demonstrates that, left to itself, the race will not image forth the beauty of God. Genesis 1–11 shows a race descending into ugliness, although even in its fallen state, humankind still constructs things of beauty out of creation.
God selects Abraham to create a nation of kings and priests (Ex. 19:6), who will mediate God’s kingdom and beautiful glory on Earth. Israel’s history through the periods of the Patriarchs, the Exodus, the Conquest, the Judges, the United and Divided Monarchies, the Exile and the Post-Exile shows that Israel could not keep its covenant obligations. A new and better way was to come in Israel’s greatest son—the divine Messiah.
In Jesus Christ comes the glory of God made manifest (John 1:14–18; Heb. 1:3). He is not merely made in God’s image as man, but he is God’s image, being fully God. He calls men to repentance and belief in him, so that the image of God in them may be restored, beyond even the glory of the first unfallen Adam. His death and resurrection is then explained in the Epistles as the means to union with God, and entrance into the kingdom.
By union with Christ, a process of beautification has begun in the believer (2 Cor. 3:18), which will consummate at the end of all things. Christ is committed to beautifying his Bride, the Church (Eph. 5:25–27). The church is now an embassy of this glory, displaying the beauty of God to the world (1 Pet. 2:9), witnessing to God’s glory through the beauty of their good works (1 Pet. 2:12). As the church acts as ambassadors of the glorious God, and ministers of reconciliation, they spread the glory of God.
The book of Revelation predicts the final judgement that will bring the ugliness of evil, with its curse, to an end (Rev. 21:4), and bring in the perfection of a faultlessly beautiful New Heavens and New Earth, enjoyed by those who have been beautified by God’s grace.
What is this beauty that the Bible speaks of? We have yet to study a definition in detail, but it can be closely mapped to the idea of God’s glory. God’s glory carries the idea of the refulgence and expression of His being. God’s glory is His being in delighted self-expression and manifestation.
Theologians such as James Hamilton have argued persuasively that God’s glory is the central theme of Scripture. While covenant is an essential idea, while kingdom is certainly central, both covenant and kingdom are still means to the highest end: the display of God’s glory. Jonathan Edwards argued this in his “A Dissertation Concerning The End For Which God Created The World“, the title of which does not leave you in suspense as to the contents of the book. And Piper has similarly gathered samples of texts which demonstrates that God’s glory (or name, or praise, or own sake) is the central desire of God in Scripture.
Without any theological contortions, we can fairly easily relate the central themes and practices of the Christian life to the theme of God’s glory. We turn to this next.