Three windows into the character and love of God.
What does it mean to be known by the One who made us—and, at last, to see His face? This book, six-song musical, and invitation to create three paintings follow a movement from life received, through redeeming love, to the promise of Home.
An invitation to artists: explore the three windows
Window One · The Maker Who Gives Life
Before Adam opened his eyes, God was already God: Father, Son, and Holy Spirit. Genesis tells us that God formed the human being and breathed into him the breath of life. John opens another window onto that beginning: the Word was with God, the Word was God, and all things were made through Him. Paul makes the connection explicit in Colossians 1:15–17: the Son is the image of the invisible God; all things were created through Him and for Him, and He is before all things. The Son’s active work in creation is explicit in Scripture, not dependent upon imagining a visible encounter in Eden. Creation is the united work of the triune God; Scripture speaks of the Father creating through the Son, with the Spirit present and active.
Read in this light, the artist may imagine the eternal Son personally attending to the life He gives—perhaps through a visible appearance, or through a presence conveyed by light, breath, gesture, and the response of Adam’s face. A visible portrayal is an artistic, Christological interpretation: Genesis does not identify the form Adam saw. Nor would such an appearance mean that the Son had already become human; John places the Word’s becoming flesh within the human story. The focus remains the Maker’s character and loving intention, with Adam’s wonder drawing us toward the One who knows him.
“Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world.”John 17:24 · KJV
Jesus goes on to pray that the Father’s love for Him may be in His people, and that He Himself may be in them (John 17:26). His prayer joins the glory He shared with the Father before the world existed to His desire that His people be with Him. Here is the thread running through the three windows: the Word through whom life was made becomes flesh to redeem, and brings His people into the joy of His presence. Ephesians 1:4–5 and 1 Peter 1:19–20 place God’s purpose of adoption and redemption before the foundation of the world. Revelation 22:4 carries the promise to its fulfillment: they will see His face.
In John 17:24, “before the foundation of the world” describes the Father’s love for the Son. The connection to God’s eternal purpose for His people draws on the accompanying passages; it is not a claim that this verse records a conversation with Adam.
Genesis 1:1–2, 26–27; 2:7 · John 1:1–3, 14; 17:5, 24–26 · Colossians 1:15–17 · Hebrews 1:2–3 · Ephesians 1:4–5 · 1 Peter 1:19–20 · Revelation 22:4
Scripture and theological sources for this artistic invitation
Irenaeus of Lyons, Against Heresies V.15.2–3: Connecting Jesus’ healing of the man born blind with the forming of Adam, Irenaeus identifies the Word who became visible in Christ as the One who fashioned humanity, carrying out the Father’s will. This gives the first window a substantial early Christian foundation, without establishing what visible form Adam encountered. Read Irenaeus, Book V, chapter XV.
D. A. Carson, The God Who Becomes a Human Being: His exposition of John 1 connects the eternal Word’s work in creation with His later becoming human. In The Supremacy of Christ and Love in a Postmodern World, Carson relates John 17:24 to the Father’s eternal love and the Son’s desire that His followers behold His glory. John 1 exposition · John 17 exposition.
A further biblical connection: John 12:41, following quotations from Isaiah, says that Isaiah saw His glory and spoke about Him. Read in the chapter’s context, this supports a Christological reading of Isaiah’s vision. It enriches the theme of the Son’s glory before the incarnation, while leaving Adam’s particular encounter undescribed. John 12:37–41.
Melchizedek: an illustration of an interpretive debate. Some Christians have understood the priest-king who meets Abraham as an appearance of the Son before the incarnation; others understand him as a historical person who foreshadows Christ. Charles Spurgeon acknowledges thoughtful interpreters of the first view in The Man Christ Jesus, while his own exposition proceeds in terms of a type and its fulfillment. D. A. Carson, Sinclair Ferguson, and Michael Kruger favor the historical, typological reading. Hebrews 7:3 describes Melchizedek as resembling the Son of God; it does not explicitly identify him as the Son. We therefore leave this possibility open as a debated reading, not as proof of a visible appearance in Eden.
Spurgeon’s discussion · Carson on Hebrews 7 · Ferguson and Kruger
Artists remain free to portray the Creator’s presence without an image of God, or to explore a Christological depiction of the Son. These are different artistic approaches to the same confession of the triune Creator.
Window Two · The Face of Redeeming Love
Two distinct moments reveal the same love: the crucified Messiah facing His accusers and loved ones, including Mary and the beloved disciple, and the risen Christ inviting Thomas to see His wounded hands and side. The artist may bring these separate moments together in one composition. Thomas’s recognition—“My Lord and my God”—can carry the movement from grief to resurrection and worship.
John 19:25–30 · John 20:24–29
Window Three · They Will See His Face
A multitude across generations and nations beholds Him. Individual faces suggest lives lived throughout the centuries, from ancient times to modernity, each personally known and welcomed. The City of God and renewed creation provide the setting, while His face and the people seeing Him remain the heart of the painting.
Revelation 7:9–10; 21:3–4; 22:1–5 · John 10:3, 14