In our last post, we spent some time defining the doctrine of Soli Deo Gloria as rediscovered by the Reformers. Of course, the doctrinal formulations of even the wisest or most pious Christian must be rejected if they do not find their basis in the teachings of Scripture. What follows is a brief survey of biblical texts which demonstrate and undergird the bold claim made by Soli Deo Gloria: that God’s foremost motivation and intention in every work is His own glory alone.
The heavens declare the glory of God,
and the sky above proclaims his handiwork.
Day to day pours out speech,
and night to night reveals knowledge.
–Psalm 19:1-2 
To begin, this well-known psalm sets forth the basic principle that God’s glory is reflected in His creation. It is important to note that the glory on display in creation is not “creation’s glory” in the sense of belonging to or originating from it. Says Bavinck, “In the created word there is a faint reflection [by comparison] of the inexpressible glory and majesty that God possesses…. It is not beautiful by itself but by participation in a higher, absolute beauty.” John M. Frame similarly describes the created world as “his finite glory-light.”
Not to us, O LORD, not to us, but to your name give glory,
for the sake of your steadfast love and your faithfulness!
Why should the nations say,
“Where is their God?”
Our God is in the heavens;
he does all that he pleases.
In this later passage, the psalmist indicates a concern that all glory be given to God, since He alone is worthy of it. Secondly, the psalmist asserts that the Lord “does all that he pleases”—which is to say, that everything He does He is pleased to do, and nothing He is displeased to do will He do. These two facts of God’s sole worthiness of glory and His working all things in accordance with His pleasure lay much of the foundation for the doctrine of Soli Deo Gloria, which is indeed a most natural harmony of these two facts.
“I am the LORD; that is my name;
my glory I give to no other,
nor my praise to carved idols.”
In this first text from Isaiah, God speaks directly to the issue of His glory and could hardly be any clearer. It is not to be claimed by anyone but Himself. God invokes His personal name YHWH as a means of reminding the people what glory is: a perfect emanation of His divine being. Thus it would be perverse and unfitting for any created being—much less a false idol—to claim glory for itself.
“Bring my sons from afar
and my daughters from the ends of the earth,
Everyone who is called by my name,
whom I created for my glory,
whom I formed and made.”
As a development of the thought in Psalm 19 above, the Lord specifically identifies his creation of humanity as being to the end of His glory. This naturally bears implications for man’s understanding of his identity and role in creation; those who understand that their creation was ultimately purposed for God’s glory rather than for their own pleasure will certainly live their lives differently than those who do not. (Note, however, that the principal purpose being His glory does not preclude man’s pleasure as a proximate end, as will be discussed in the following section.)
“For my name’s sake I defer my anger,
for the sake of my praise I restrain it for you,
that I may not cut you off.
Behold, I have refined you, but not as silver;
I have tried you in the furnace of affliction.
For my own sake, for my own sake, I do it,
for how should my name be profaned?
My glory I will not give to another.”
Just a few chapters later, the Lord reiterates almost verbatim his proscription of glory being given to another from chapter 42. Additionally, this passage makes use of parallel phrasing and repetition in order to emphasize the prominence of God’s actions “for his own sake.” Especially noteworthy is the double phrase (“for my own sake, for my own sake”), which is a typical Hebrew means of indicating special veracity, importance, or intensity of purpose. Though it would not be incorrect for God to describe His divine refinement of the people as being intended for their benefit or occasioned out of His covenant love for them, the emphatic insistence on His reputation, praise, and glory indicates this latter thrust of His intentions to be paramount over the former.
“Father, the hour has come; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternal life to all whom you have given him. And this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent. I glorified you on earth, having accomplished the work that you gave me to do. And now, Father, glorify me in your own presence with the glory that I had with you before the world existed. I have manifested your name to the people whom you gave me out of the world.”
With the movement into the New Testament, God’s revelation of His self-glorification progresses through the introduction of Jesus Christ, the Holy Spirit, and thus the Trinitarian nature of God. In His high priestly prayer, Christ clearly indicates a mutual glorification between Himself and the Father—a glorification which, given both the unity and the distinctiveness of the two, is simultaneously self-directed and outwardly directed. In the words of Piper, “Since the Son is the image of God and the radiance of God and the form of God, equal with God, and indeed is God, therefore God’s delight in the Son is delight in himself. The original, the primal, the deepest, the foundational joy of God is the joy he has in his own perfections as he sees them reflected in the glory of his Son.” Notice also that this passage strongly attests the principle of glorification as a manifestation or revelation; Christ’s work on earth was to make the Father known, and the Father’s glorification of the Son involved unveiling the splendor and fullness of Christ’s deity by the resurrection.
Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!
“For who has known the mind of the Lord,
or who has been his counselor?”
“Or who has given a gift to him
that he might be repaid?”
For from him and through him and to him are all things. To him be glory forever. Amen.
As a way of concluding his extended theological treatment in the first portion of Romans, Paul’s awe at God’s incredible work of salvation gushes forth in the form of a beautiful doxology. After extolling God’s magnificent wisdom and divine transcendence, Paul’s concluding thoughts in the passage constitute one of the strongest biblical proofs for the doctrine of Soli Deo Gloria. The fact that all things are “from him” (as the Creator and Giver of life) and “through him” (as the sovereign Orchestrator and Provider) naturally entails that all things are also “to him”—that is, purposed ultimately for Himself, His pleasure, and His glory. God is the most pertinent factor in the existence of creation at every point along the way, from generation to continuation to consummation. He Himself is the center around which He has set the whole universe to revolve, and at the root of every good work in history is the sovereign self-glorifying hand of God. It is by virtue of His goodness that the divine agenda of self-glorification prominently includes the provision of immeasurable benefits to His creatures. In this regard, there are two additional passages worth examining.
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved…. In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, so that we who were the first to hope in Christ might be to the praise of his glory. In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.
–Eph 1:3-6, 11-14 
Here, as Paul speaks in exalted language about salvation through Christ—with its past, present, and future aspects (those being election, adoption, and inheritance respectively)—he identifies the praise of God’s glory (or His “glorious grace” in the case of verse six) as the end to which all these are directed. Certainly, the blessings of salvation are inestimably valuable as ends themselves; nevertheless, even these point beyond themselves toward the one great and ultimate end of God’s glory. If therefore such sublime ends are yet subordinated to the glory of God, what other possible end remains to challenge its priority?
Have this attitude among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed upon him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
This passage from Paul’s letter to the Philippians provides an opportunity to review the doctrine of Soli Deo Gloria while at the same time presenting one unforeseen twist to the divine method of self-glorification. Once again, it could not possibly be argued that Christ’s salvific work was undertaken and accomplished apart from the purpose of blessing His elect. However, Paul’s emphasis in the passage does not rest ultimately on the benefit of salvation for humans but on the glory of salvation to God the Father and the Son. Shockingly, in what must be the greatest and most mysterious cosmic irony of all time, Christ “emptied himself” and “humbled himself” in order to bring glory to the Father through perfect obedience as a human being. (It should be noted that His application of divine wisdom in doing so was itself glorifying to Christ.) On top of that, Paul affords his readers a vision of the end of the age, when God’s purpose of His glory will finally and completely invade the visible world. The Father will exalt the Son in full, visible splendor; the Son will reciprocate in glorifying the Father; and all of creation will fulfill its ultimate end of acknowledging and revering the radiant glory of the Godhead.
 All Scripture citations taken from the ESV.
 Bavinck, God and Creation, 254.
 John M. Frame, The Doctrine of God (Phillipsburg, N.J.: P&R Publishing, 2002), 593.
 Piper, The Pleasures of God: Meditations on God’s Delight in Being God (Portland, Ore.: Multnomah Press, 1991), 38.
 This is a literal translation of the Greek verb in verse seven, which ESV translates made himself nothing.
 John Owen, The Glory of Christ (ed. Hervey Mockford; London: Evangelical Press, 1987), 26-29.