The first Adam was created as the image of God.  The knowledge of God and communion with him in righteousness and holiness were the hallmarks of his life (Eph. 4:10; Col. 3:24).  Yet he was created for a condition or state beyond his present one; otherwise, the testing conditions which he underwent in the context of Eden served no purpose.  His protological condition was intended to be the harbinger of an eschatological condition which, in the event, remained unrevealed because unattained.  Although unspecified, many indications are given to suggest that this final condition was one of glory.  Not least of these is Paul’s statement that, when man sinned, he refused to glorify God as God and exchanged the glory of God for images of created beings lesser than himself (Rom. 1:21-22).  ‘All have sinned and fall short of the glory of God’ (Rom. 3:23).  The mark we were to reach, but have missed, was glory.  We have sinned and failed to attain that destiny.

Against this background, the task of the Spirit may be stated simply: to bring us to glory, to create glory within us, and to glorify us together with Christ.  The startling significance of this might be plainer if we expressed it thus: the Spirit is given to glorify us; not just to ‘add’ glory as a crown to what we are, but actually to transform the very constitution of our being so that we become glorious.[1]

[1] Sinclair B Ferguson, The Holy Spirit, Contours of Christian Theology (Downers Grove, IL: InterVarsity Press, 1996), 249.