Couldn't agree more with the first two clauses of your statement. You should read Edwards' essay "The End for which God Created the World." It's right up your alley. You can find it here, starting on p. 117 of John Piper's book "God's Passion for His Glory." Here are some relevant excerpts:
"I now proceed to consider what may, and what may not, be supposed to be God’s ultimate end in the creation of the world. Reason by itself is a defective guide. Indeed this affair seems properly to be an affair of divine revelation...." (From here, Edwards explains that he will nevertheless examine the question first according to reason, then according to the light of Scripture.)
"The notion of God creating the world, in order to receive any thing properly from the creature, is not only contrary to the nature of God, but inconsistent with the notion of creation... God’s moral rectitude consists in his valuing the most valuable, namely, himself. That if God himself be, in any respect, properly capable of being his own end in the creation of the world, then it is reasonable to suppose that he had respect to himself, as his last and highest end, in this work; because he is worthy in himself to be so, being infinitely the greatest and best of beings. All things else, with regard to worthiness, importance, and excellence, are perfectly as nothing in comparison of him....
"It is a thing infinitely good in itself that God’s glory should be known by a glorious society of created beings. And that there should be in them an increasing knowledge of God to all eternity, is worthy to be regarded by him, to whom it belongs to order what is fittest and best. If existence is more worthy than defect and non-entity, and if any created existence is in itself worthy to be, then knowledge is; and if any knowledge, then the most excellent sort of knowledge, viz. that of God and his glory.... As there is an infinite fullness of all possible good in God—a fullness of every perfection, of all excellency and beauty, and of infinite happiness—and as this fullness is capable of communication, or emanation ad extra; so it seems a thing amiable [i.e., pleasant, admirable] and valuable in itself that this infinite fountain of good should send forth abundant streams.... So if God both esteem and delight in his own perfections and virtues, he cannot but value and delight in the expressions and genuine effects of them. So that in delighting in the expressions of his perfections, he manifests a delight in himself; and in making these expressions of his own perfections his end, he makes himself his end.
"One part of that divine fullness which is communicated is the divine knowledge. That communicated knowledge, which must be supposed to pertain to God’s last end in creating the world, is the creature’s knowledge of HIM. For this is the end of all other knowledge, and even the faculty of understanding would be vain without it. And this knowledge is most properly a communication of God’s infinite knowledge, which primarily consists in the knowledge of himself. God, in making this his end, makes himself his end. This knowledge in the creature is but a conformity to God. It is the image of God’s own knowledge of himself....
"There are many reasons to think that what God has in view, in an increasing communication of himself through eternity, is an increasing knowledge of God, love to him, and joy in him. And it is to be considered that the more those divine communications increase in the creature, the more it becomes one with God; for so much the more is it united to God in love, the heart is drawn nearer and nearer to God, and the union with him becomes more firm and close, and at the same time, the creature becomes more and more conformed to God. The image is more and more perfect, and so the good that is in the creature comes forever nearer and nearer to an identity with that which is in God. In the view therefore of God, who has a comprehensive prospect of the increasing union and conformity through eternity, it must be an infinitely strict and perfect nearness, conformity, and oneness. For it will forever come nearer and nearer to that strictness and perfection of union which there is between the Father and the Son. So that in the eyes of God, who perfectly sees the whole of it, in its infinite progress and increase, it must come to an eminent fulfillment of Christ’s request, in John 17:21, 23. That they all may be ONE, as thou Father art in me, and I in thee, that they also may be ONE in us; I in them and thou in me, that they may be made perfect in ONE."