Attribute of God: Beauty as Supreme Attractiveness in Scripture

The concept of beauty in Scripture extends beyond mere physical attractiveness, often pointing to divine attributes and spiritual realities. While human beauty is acknowledged, biblical texts and theological interpretations frequently redirect the focus to God as the ultimate source and perfection of beauty ^{[2, 4]}.

In the Old Testament, beauty is sometimes associated with physical appearance, as seen in descriptions of individuals like Absalom, whose handsomeness and luxuriant hair were widely praised ^[15]. Names such as Adoram, Hadoram, Abinoam, and Nain are linked to meanings like "their beauty," "father of beauty," or "beauty" itself ^{[1, 3, 6, 8]}. The city of Zion is described as "the perfection of beauty" from which God shines forth ^[4]. This phrase, "perfection of beauty," is interpreted by some as referring to Christ, who is considered "fairer than the children of men" and the "express image of his Father's person" ^[11].

However, the Bible also emphasizes that true beauty originates from God. The book of Wisdom states that if people are delighted by the beauty of creation and mistake it for divinity, they should recognize that "the first author of beauty made all those things," implying God's superior beauty ^[2]. Similarly, Ezekiel describes Jerusalem's renown among nations for its beauty, explicitly stating, "thou wast perfect through my beauty, which I had put upon thee, saith the Lord God" ^[7]. Rashi, a prominent Jewish commentator, notes that Ezekiel 16:13 uses an expression of beauty ^[10]. John Gill, a Baptist/Reformed commentator, interprets this passage as highlighting that the church's beauty is derived from Christ's righteousness, holiness, and the graces of the Spirit ^[14]. He also connects the "beauty of the Lord" in Psalm 90:17 to God's grace, the righteousness of Christ, or the beauty of holiness that appears in believers ^[12].

Early Christian thinkers also distinguished between outward and inward beauty. John Chrysostom, an Eastern Orthodox father, cautioned against commending a person solely for their physical beauty, arguing that God, as the "best Artificer," should be admired instead of man ^[9]. He viewed outward beauty as transient and fraught with peril, leading to trials, suspicion, and conceit. Chrysostom encouraged seeking "beauty of soul," which he contrasted with the fleeting nature of physical attractiveness, noting that admiration for physical beauty "wastes away" with familiarity ^{[9, 16]}. He suggested that true beauty lies in virtue and spiritual qualities, citing the example of Judith, whose beauty was increased by the Lord because it proceeded from virtue rather than sensuality ^[5].

The concept of divine beauty, therefore, transcends mere aesthetics. It encompasses God's inherent perfections, His grace, and the spiritual comeliness He bestows upon His people. This beauty is not superficial but deeply rooted in His character and His redemptive work, making Him supremely attractive to those who seek Him ^[13].

Sources

Hitchcock's Bible Names “Hitchcock's Bible Names: Adoram — their beauty; their power”
Wisdom “Wisdom 13:3 (DRC) — With whose beauty, if they, being delighted, took them to be gods: let them know how much the Lord of them is more beautiful than they: for the first author of beauty made all those things.”
Hitchcock's Bible Names “Hitchcock's Bible Names: Hadoram — their beauty; their power”
Psalms “Out of Zion, the perfection of beauty, God shines out. -- Psalms 50:2”
Judith “Judith 10:4 (DRC) — And the Lord also gave her more beauty: because all this dressing up did not proceed from sensuality, but from virtue: and therefore the Lord increased this her beauty, so that she appeared to all men's eyes incomparably lovely.”
Hitchcock's Bible Names “Hitchcock's Bible Names: Abinoam — father of beauty”
Ezekiel “Ezekiel 16:14 (DRC) — And thy renown went forth among the nations for thy beauty: for thou wast perfect through my beauty, which I had put upon thee, saith the Lord God.”
Hitchcock's Bible Names “Hitchcock's Bible Names: Nain — beauty; pleasantness”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Wise Man, “Commend not a man for his beauty, neither abhor a man for his outward appearance.” ( Ecclus. xi. 2 .) Let God be rather admired, the best Artificer, and not man, who has no merit in being made such as he is. What are the advantages, tell me, of beauty? None. It exposes its possessor to greater trials, mishaps, perils, and suspicions. She that wants it escapes suspicion; she that possesses it, except she practice a great and extraordinary reserve, incurs an evil report, and what is worse than all, the suspicion of her h”
Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Ezekiel 16:13: became exceedingly beautiful An expression of beauty.”
Psalms (Baptist/Reformed) “John Gill on Psalms 50:2: Out of Zion, the perfection of beauty, God hath shined. Or "shall shine" (p); the past for the future, as Kimchi observes; or "the perfection of the beauty of God hath shined out of Zion" (q); that is, Christ; he is the perfection of beauty; he is fairer than the children of men; he is more glorious than the angels in heaven: as Mediator, he is full of grace and truth, which makes him very lovely and amiable to his people: he is the express image of his Father's person; and the glory of all the divine perfections is conspicuous in his work of salvation, as well as in ”
Psalms (Baptist/Reformed) “John Gill on Psalms 90:17: And let the beauty of the Lord our God be upon us,.... Either the grace and favour of God, his gracious presence vouchsafed in his ordinances, which makes his tabernacles amiable and lovely, and his ways of pleasantness; or the righteousness of Christ, which is that comeliness he puts upon his people, whereby they become a perfection of beauty; or the beauty of holiness, which appears on them, when renewed and sanctified by the Spirit; every grace is beautiful and ornamental: or Christ himself may be meant; for the words may be rendered, "let the beauty of the Lord b”
Psalms (Baptist/Reformed) “John Gill on Psalms 45:11: So shall the King greatly desire thy beauty,.... Which lies in the comeliness or righteousness of Christ put upon her; in the holiness of Christ reckoned to her; in being washed from all sin in the blood of Christ; in the graces of the Spirit being implanted in her, in which the beauty of holiness lies; in the salvation she is interested in, and beautified with; in enjoying the order and ordinance of Christ's house, and in having the presence of God and Christ with her: and this beauty is not natural, nor acquired by her, but what is given her; it is not an outward, ”
Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 16:13: And thy renown went forth among the Heathen for thy beauty,.... Which consisted of the above things: with this compare Deu 6:4, Psa 48:2; the church's beauty lies in the righteousness of Christ imputed, to her; in the holiness of Christ reckoned unto her; in the blood of Christ being upon her, by which she is washed and cleansed, justified and pardoned; and in the graces of the Spirit of Christ implanted in her; and in the salvation of Christ she is interested in; and in the presence of Christ, which is the beauty of the Lord upon her; and in being in Gospel order, ”
2 Samuel (Presbyterian) “Jamieson, Fausset & Brown on 2 Samuel 14:25: But in all Israel there was none to be so much praised as Absalom for his beauty--This extraordinary popularity arose not only from his high spirit and courtly manners, but from his uncommonly handsome appearance. One distinguishing feature, seemingly an object of great admiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to cut it "at every year's end;" lit., "at times," "from time to time," when it was found to weigh two hundred shekels--equal to one hundred twelve ounces troy; but as "the weight was after the ”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: unchastened souls. Seek thou for beauty of soul. Imitate the Bridegroom of the Church. Outward beauty is full of conceit and great license, and throws men into jealousy, and the thing often makes thee suspect monstrous things. But has it any pleasure? For the first or second month, perhaps, or at most for the year: but then no longer; the admiration by familiarity wastes away. Meanwhile the evils which arose from the beauty still abide, the pride, the folly, the contemptuousness. Whereas in one who is not such, there is nothing o”

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