GLORY IN TESTIMONY AND PRIVILEGE
[p. 23] GLORY IN TESTIMONY AND PRIVILEGE
Revelation 21: 9 - 11; Ephesians 3: 14 - 21; Romans 5: 5; Romans 8: 14, 15
JT I was thinking there are two lines running from the outset when the gospel is received: one toward glory in the assembly for testimony, for shining out; and the other for glory to God in the assembly. In Revelation 21 the assembly is carrying the glory of God and her light most precious, that is she is coming down, evidently to illuminate the coming world. The other line is the family line, so that it is glory to God. The Father’s Spirit is mentioned in Ephesians 3. In chapter 5 of Romans we have the Holy Spirit shedding abroad the love of God in our hearts, and in chapter 8 the Spirit of adoption crying, “Abba, Father”. It may be we shall be helped to see how the Spirit operates on both lines. In 2 Corinthians 3 and 4 we have the glory of the covenant, subsisting glory — the ministry of the Spirit subsists in glory — and that glory working out in chapter 4 as the glory of God in the face of Jesus. That is the line it takes. In Ephesians it is the family line, so that it is the Spirit of the Father; the passage in Romans 8 would link on with that, that the Spirit of God will lead in that direction. In Hebrews 2: 10 we are told that God is leading many sons to glory. In Romans 8, “As many as are led by the Spirit of God, these are the sons of God”, and then we are told that we “have received a Spirit of adoption, whereby we cry, Abba, Father”. I thought we would get help perhaps in looking at those lines of truth, both converging on the assembly, the one the family line and the other working out in testimony here.
FSM I was thinking the one would be the shining for the shining forth. God is glorified in the [p. 24] shining forth, but the other is for the gratification of His own heart in affection; one testimony and the other affection.
JT That is what I thought.
FSM You were putting emphasis on the idea of glory in the present. I feel for myself I have lost a good deal by regarding it purely as a future thought; but the idea is you awaken to the thought of the glory of God in the assembly now. It is not merely something we are to enter into at the rapture.
JT So that now is the time of the investiture. The assembly is intended to be the residence of the glory and to be invested with it; in principle she has it already. So the Lord’s supper makes us familiar with the thought.
B “Much more that which remaineth is glorious”.
JT Tell us more about that.
B I thought it would mean the thing being present, glorious now in the assembly.
EuR What is the idea of glory?
JT I suppose it is the shining out of what God is; He is the God of glory and the Father of glory. The God of it, I suppose, would mean that He disposes of it; the Father would be the source of it. Then the Lord Jesus is said to be the Lord of glory. Then the question is, What is it? It seems to be what a Being is, what God is in the expression of what He is. It is in the expression you get radiation or display. So that the Spirit of God awaited Stephen to use that expression, “The God of glory”; there was some expression of it in him. It was not a mere abstract or technical thought; the man who was saying it was expressing it.
FSM It was shining forth in him.
JT Yes. It awaited Jesus, I suppose, for the shining out; there is the expression of what God is in His varied attributes in Christ, I suppose, taken [p. 25] together, these are what are in mind in glory. But then we are said to be “vessels of mercy”; it says, “That he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory”. The idea is that you have a great realm of beings capable of receiving and showing off glory, radiating the thing in the vessels, the aggregate of that being in the assembly. “Having the glory of God” would allude to the saints viewed as the city, each being a vessel of mercy fitted for glory; the riches of His glory shine upon us who are vessels fitted, the word ‘vessels’ alluding to what is usable, what is available for that purpose.
FSM Would it be at all a parallel thought that the tabernacle was a vessel being prepared, or fitted, for the glory, and when it was complete the glory filled it? Is it suggestive of the assembly in that sense as that which can contain the glory?
JT That is what I was thinking, that the vessels were there. In principle, Abraham was a vessel of mercy fitted for glory, but you get no collective thought till you come to Sinai. Abraham was taken out to look at the stars, and one star differs from another in glory; that is, they are not viewed as a collective thing, each one has his own glory, and star differs from star in glory. But Abraham would be one of those, and so would Isaac, and all the men of faith; there would be the radiation in each one of them. Wherever faith was, there was some reflection of glory. For instance, Gideon says to the kings of Midian, “What sort of men were they that ye slew at Tabor? And they answered, As thou art, so were they; each one resembled the sons of a king”, Judges 8: 18. There was glory there. Well, he says, they were “the sons of my mother”; that would mean she had some idea far beyond her husband in those sons. They were like sons led to glory. I think that all the men of faith were that. But when you [p. 26] come to Exodus, you get the collective thing, and what is meant there is not, I believe, our eternal relations in sonship, but our relations in the body, as doing the will of God, as keeping His commandments. There is glory shining out to anyone doing the will of God, keeping the commandments of God, for that is the basis on which the whole physical system is set — “He spake, and it was done; he commanded, and it stood fast”. It is a question of things being under God, His will; and I think the first thing in regard to vessels of glory is that the tabernacle represents those who provide the material. They were all subject; every item in the tabernacle is in its place under Moses. Aaron is not officiating at all, but Moses represented the authority of God, not sonship, although sonship is in Exodus; it begins with that. “Let my son go” is a collective thought; to reach that there must be the keeping of the commandments of God, the entire submission to His will, and having something; everyone brought something.
FSM It says seven times in Exodus 40, “As the Lord commanded Moses”. Obedience was the basis of it.
JT That is what I was thinking. That is the first thing as we sit down together that we are here keeping the commandments of God, each in his place. God sees that is suitable for the wilderness where everything is contrary to the will of God, that there are those who are together meeting according to the will of God; it is morally the greatest thing in a world of lawlessness.
S Do you connect that with Romans 5?
JT Yes. We rejoice in hope, for there must be that basis of righteousness and carrying out the will of God.
Ques Would the walking worthy of God who has called us to His eternal glory have any bearing on [p. 27] that?
JT That is the great idea. Exodus is the great type for that, showing us how the saints are not only moving individually, but together, so the only wood in the tabernacle is acacia. It is not only the saints in their eternal relations, but it can carry the gold. When all is set up and anointed, all functioning, God says, so to speak, ‘That suits Me’, for the bearing of the assembly in that setting is toward man, a vessel here for the will of God, “By the which will”, it says, “we are sanctified through the offering of the body of Jesus Christ once for all”, Hebrews 10: 10. So that the glory is there, and that would be particularly at the present time. It is on a moral basis. When we come to Solomon’s temple we have a variety of woods, and there is the glory filling the temple and beautiful unity in singing and music. God’s mercy enduring for ever, His sovereignty; all is set up on that basis, and the glory fills the thing. It has relation more to the saints as sons in their dignity.
FSM So you get adornment there, and beauty and sweetness of singing.
JT Yes, you feel you are on a high level. When you come to Revelation the thought is singers harping with their harps in heaven. I suppose that is the most exalted idea in singing. Harps seem to be the only instrument of music mentioned there, and there is a company on earth able to learn that song. I think the idea is the extreme refinement in the heavenly song. It is well to see what a vista opens up to us. We have to take into account that we are the persons, “He that hath wrought us for the self-same thing is God”, 2 Corinthians 5: 5. We are vessels of mercy fitted for glory; it is in us that God is working out all this, whether it be the line towards testimony in the millennium in Revelation 21, or towards Himself eternally, as in Ephesians 3.
FH Would the psalmist have this in view when he says, “Let the saints be joyful in glory”, and then “the high praises of God”, as following it (Psalm 149)?
JT Quite so, the last book of Psalms is full of it, from Psalm 107 to the end.
Ques Would you say a word as to John 17, where the Lord says, “The glory which thou hast given me I have given them, that they may be one, as we are one”? In what connection does that stand?
JT I think that would be the glory of sonship; the Lord gives us that glory. That is the unity of the Father and the Son, a very exalted thought. He speaks of the glory that He had with the Father before the world was, that is, a glory belonging to Themselves alone; then He speaks of the glory conferred; that is, I think, what we share in. The glory that He had with the Father before the world was was not sonship; it was peculiar to Himself as a divine Person; He does not impart that to us. It is the glory of sonship we share in.
B “God, minded to show his wrath and to make his power known, endured with much long-suffering vessels of wrath fitted for destruction ... that he might make known the riches of his glory upon vessels of mercy, which he had before prepared for glory”, Romans 9: 22, 23. Why does it say “before prepared”?
JT The word ‘before’ there would allude to counsel, I think, but it is a component idea to what you get in Ephesians 2, the good works “which God has before prepared that we should walk in them”. Probably the allusion is to the life of Jesus here, the idea of good works would work out there, but they are prepared for us to walk in. Here we are prepared for glory, working out from His counsels, He has it in mind.
FSM With regard to the city having the glory of God, would it suggest it must have acquired it? There must have been some specific operation of God [p. 29] a bring to pass a vessel that could be spoken of as having the glory. Is that going on today?
JT That is what I was thinking. I believe the glory of God alluded to would be the glory of the new covenant.
FSM The thing ripe for display.
JT Yes, I think that is the idea, it is what God is in love working out in us. One can understand how it works, and that the apostle speaks of the glory of God in the face of Jesus Christ that is being caused to shine into our hearts for the shining forth. Evidently he is speaking about the glory of the covenant.
FSM Yes, chapter 4 follows the third.
JT Quite. That glory is being effected in us by the Lord the Spirit. He is viewed there mediatorially, that is, He is the mediator of the new covenant. He has brought us to look at the glory of the Lord as in His face, as it were, and thus we are changed. It is not simply by the look we are changed, there is an effective work of the Lord in the thing — “even as by the Lord the Spirit” — and I suppose that would be the investiture that is proceeding from glory to glory. So that it enters, I believe, into our assembly meetings peculiarly, how the Lord serves us and how we take on glory, so that we are more glorious after the meeting than before.
P It becomes treasure to us.
JT Yes. The allusion there is to Gideon’s torches. It emphasises that it is not in the future; is working out now, we are becoming accustomed it.
FSM To revert to Stephen, is it not beautifully demonstrated in him? He was characterised by looking; he looked into heaven and saw the glory of God and Jesus. The result of that is he was able to bear glorious witness, and the spirit of Jesus was in evidence in him.
JT [p. 30] There was the face of an angel, too, to remind them of heaven; but then, as we go on in his speech, what ground he covers, from Abraham down! He touches on the most high note: God dwelling not in temples made with hands, suggesting that all this glory is in a greater residence than that, and the final exhibition in him, the glory is seen, not only in his face, but in him — that is, he corresponds with Christ in death, kneeling down and praying. What glory there was there! Praying for his murderers; love overcoming that murderous state of things.
FSM May I ask further as to whether glory is that which distinguishes one person from other persons, and is the outstanding feature that at once comes to mind when that person is mentioned? Is it some distinct character that makes that person outstanding?
JT I think that is right. The stars are used as typical of the saints in that way, one differing from another in glory, all glorious, but there is variation, a wonderful thought! What we were saying yesterday comes to mind forcibly, as to all the tribes being mentioned; each of the tribes has some glory. It is the universal glory, but in variation.
EuR They would shine on the breastplate, each in its own glory.
P Tell us something about what we have in Ephesians 3, the all-various wisdom of God seen in the assembly.
JT What a vessel it is that even angels see that. How it comes back to us now, in the making, as it were, of vessels of mercy: the all-various wisdom of God must enter into the glory that is there.
P That is the wisdom of divine grace shining out in the assembly.
JT Yes. Nothing, in a way, brings out what the assembly is more than that, the all-various wisdom of God seen, as it says, “In order that now to the [p. 31] principalities and authorities in the heavenlies might be made known through the assembly the all-various wisdom of God, according to the purpose of the ages, which he purposed in Christ Jesus our Lord”. Then the prayer, “For this reason I bow my knees ...” The apostle is so weighted with that that he prays that the Spirit of the Father might operate, the Father “of whom every family in the heavens and on earth is named”.
L I was going to ask if, in connection with the practical bringing in of the glory, the discipline of the Father of spirits helped in view of the gold?
JT I am sure it does, especially in regard of holiness, for it is the holy city Jerusalem. In the passage we have read the word ‘new’ is not included. In verse 2, it is, “the holy city, new Jerusalem” in view of the eternal state of things, but in verse 10 it “the holy city, Jerusalem” in its bearing towards the coming world, the glory of God being there. So that I suppose the discipline of the Father of spirits would have in mind the working out of holiness, so that the shining is of that kind. It is a holy love, so the love of God is shed abroad in our hearts by the Holy Spirit. It is interesting to see the different titles the Holy Spirit receives in Romans. The first title is “Holy Spirit” in view of this, I think, the holy city Jerusalem, so that we are to be in His hands.
Rem So that the tribulation and experience would come in as help on this line.
Ques Would you say that power is necessary to take the glory on inwardly, which is the thought in Ephesians 3?
JT Well, it is; it is a question of taking on, whether I can take on. To use a figure, there are certain materials that will not take on certain things, and there are materials that will take on dyes and the like. Well, the glory in 2 Corinthians 3 is very much like that. We are in an environment of glory,
[p. 32] can we take it on? Judas was in that environment, the same as John, but he did not take it on. I suppose the apostles were all radiating it in principle, though they did not have the Spirit yet, but, if you had been in that circle, the Lord in the midst, what glory there was! Judas went out; he did not take that on.
FSM Would that apply to local companies? I was thinking of the assembly, Christ’s glory. As individuals take on the glory, so local companies can do so and become glorious in the Lord’s account.
JT That is what I understand, so in taking the money to Jerusalem they were messengers of the assembly, Christ’s glory. That is the idea, they took on the thing, it was not simply a question of the money, but of those who carried it.
FSM It would greatly help us to have that in view.
JT Not merely meeting local needs, but operating at a distance. I believe that one great thought in all that instruction about giving is in view of the distance — persons you have never seen.
EuR It works out in love for all saints.
JT Yes, “All” in 2 Corinthians 3 would involve what is collective, the fruit of drinking into one cup, and the Lord Jesus getting His place as mediator.
Ques Would we take on the glory after the breaking of bread as nowhere else?
JT I think that is the thought. It is a remarkable time of investiture there. It is what is in us.
FSM So the heart is strongly emphasised in this prayer, “That the Christ may dwell, through faith, in your hearts”.
Rem And “the inner man”. It is most important what you say as to what is going on in the minds and hearts of the saints, that is where God is operating, so the apostle got down on his knees over this matter.
JT “The inner man” is a thought that covers the whole inner being.
SS So Romans would lead us into this glory.
JT Yes, we have all the elements there of the mystery which is mentioned at the end.
SS Does it not lead to the liberty of faith?
JT Quite so, and how He was “declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead”. The spirit of holiness, that is the element to start with. That is to run through when the gospel is received, so the Holy Spirit comes out on that same line. He has in view the investiture of the saints with that glory. What can be more conducive to it than the positive thing, the love of God shed abroad in our hearts by the Spirit? It is a mediatorial service corresponding with 2 Corinthians 3.
FSM Is it in view of Christ dwelling in your hearts?
JT It is. It shows us the mediatorial service of the Son and the Spirit. We are baptised to the name of the Father, and of the Son, and of the Holy Spirit; the Son and the Spirit operate mediatorially with the Father in mind. They have been pleased to take this place to bring about the state of things God intended. God retained in the Father His own distinctiveness and majesty.
EuR How do you distinguish between our attitude of heart and mind as, in some measure, in covenant relations, and when the Spirit of sonship is free, crying, Abba, Father?
JT Well, the Spirit takes another form. The covenant line may lead this way or it may lead that way. It helps us towards the family line, but in testimony it shines out.
EuR There is not, as it were, a cessation, and a new beginning in sonship, but the covenant love has freed us, and we can enter into eternal [p. 34] thoughts.
JT So that Romans 8 lays the basis for the family as well. I am amenable to the Spirit of God if He has been filling my heart in relation to the covenant, “As many as are led by the Spirit of God, these are sons of God”, we are marked off as being led, and then verse 15 is to clarify that, “For ye have not, received a spirit of bondage again for fear, but ye have received a spirit of adoption, whereby we cry, Abba, Father”. We are amenable for the Spirit to act, but then we have the principle of His leading there.
SS Do we see the working out of the two in Stephen: one working out in testimony and the latter working out in regard of what was in him?
JT Well, he tells us many things, beginning with the idea of the glory, he himself the expression of it. We speak of these things as in some little way the expression of them. He begins with the glory. He does not go back to Abel. Hebrews 11 does, but Stephen does not; he is occupied with the more elevated thought of glory. He begins with the God of glory, and takes us on to Solomon; but then “the Most High dwells not in places made with hands”. That suggests Paul’s ministry, Paul coming in to bring in the house, that is, the residence of the glory. Stephen does not go so far as that, it was not the time for it, but he leads them to a point. “Being full of the Holy Spirit, having fixed his eyes on heaven, he saw the glory of God, and Jesus standing at the right hand of God, and said, Lo, I behold the heavens opened, and the Son of man standing at the right hand of God”. He does not tell them about the glory; I suppose that is recorded by Luke by the Spirit, having in mind that the thing is there, that what he began with has an actual substance now and is visible to men.
Ques Why does he say “the Son of man”?
JT I think he speaks as the minister exactly what should be spoken. He does not lead them inside; he tells them of the Son of man, meaning that God was about to operate on wider lines.
FSM And his testimony was to the effect that the glory was departed so far as Israel was concerned, but he sees it in another place.
Rem Very much like the wife of Phinehas. She says, “Ichabod”, but the Spirit of God has in mind that the glory would be reinstated and Psalm 78 says it was.
JT That is a good connection. God honoured Stephen; he was a reflection of the glory so far as he could be at the beginning of his speech, but now he sees it in heaven. The counterpart of Stephen is Paul, who does not say he is the mediator of the new covenant, he is a competent minister of it, but Christ is the Mediator of it. Not that it was not there amongst the twelve, for it was, but the vessel was not yet formed, the full thought was not there yet, that is our position now. It is a marvellous thing that it is so, that what is going on today is the investiture of the assembly with the glory.
FSM And, though we are but a few of the assembly in any given place, there is a possibility of taking on the glory.
JT Yes.
Ques Did Paul take on the glory when the Lord appeared to Him and wrought with him?
JT I am sure he did. He said to the Lord, “What shall I do, Lord?”; that is glory. Look at that over against what had been in his mind, darkness, breathing out threatenings and slaughter.
Rem He was consciously a vessel of mercy.
JT He was. Then he goes into the city and he takes on the glory, he is filled with the Holy Spirit.
[p. 36] Ques Following, do you think, an impression of Stephen when he was minding the clothes of those who stoned him?
JT I suppose he got some impression there and was kicking against it.
FSM Is this the same as we get in Revelation, a great and high mountain? Is that the position we have to be in if we are to see the glory?
JT Quite So. It is getting away to a great and high mountain. The same set of angels who saw the wicked Babylon character of the public body now sees it in its true setting, coming down from God out of heaven.
P Does Mary of Bethany take on the glory on the three occasions spoken of? She sat at the Lord’s feet, with some sense of the glory of His Person and the value and preciousness of His word, in Luke 10. Then at the tomb of Lazarus, she gets a view of the glory of God, and of the glory of the Person who could bring resurrection in. Then the house is filled with the glory in John 12, a greater appreciation still.
JT A very good example. The man in John 9, too; the Lord finds him as he is cast out and says, “Dost thou believe on the Son of God?” Is he able to take that on?
FSM So the assembly is composed of persons who, by the Spirit’s power, are formed after Christ. They are Christ-like persons, and the more Christ-like we are, the more there is glory connected with the assembly.
JT So John 12, I suppose, helps. The Lord says there, after the wonderful scene alluded to, “While ye have the light, believe in the light, that ye may become sons of light”. That is what was available to take on the glory, sons of the light; it is alluding to stars.
Ques So does God seek in the assembly at the present time that which will be displayed without [p. 37] any hindrance when the holy city comes down out of heaven?
JT That is what is going on. If we only take that thought on, we shall see how important our assembly meetings are. The Lord comes in on our side as the mediator of the covenant, as head of the assembly, and He serves. It is what is alluded to in 2 Corinthians 3, what He is effecting, the Spirit of the Lord as investing us with the glory.
Rem It is a present formation; it is glory in heaven, but not something that is formed there after the saints are taken up.
JT That is the thought.
EuR What is the idea of “riches of his glory”, Ephesians 3: 16?
JT We have it first in Romans 9, “That he might make known the riches of his glory”; then, in that verse you allude to, “For this reason I bow my knees to the Father of our Lord Jesus Christ, of whom every family in the heavens and on earth is named, in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man”. What a thought that is, that the service is according to that, a most exalted thought!
EuR Does “the Father of our Lord Jesus Christ” involve sonship?
JT I think so.
EuR Would that glory here be akin to what John says, “We have contemplated his glory, a glory as of an only-begotten with a father”, and should this bear on the latter part of our assembly service after the breaking of bread?
JT Exactly. The whole chapter is a parenthesis beginning with verse 2 of chapter 3. The apostle is dealing with the greatest thought, his own particular ministry, that is the mystery, and the weight of it,
[p. 38] as it were, diverts him. The parenthesis would mean that the thing is so weighing upon him that he goes the full length, and then tells us that he prays, and prays in the sense of bowing his knees, which would be great exercise. Then he alludes to the Father in verse 14, “our Lord Jesus Christ” may not be there, it is questionable — it is very possible that the weight of the thought lies in “the Father ... of whom every family in the heavens and on earth is named”, that is, that Person in the Deity viewed in that way; God in that way as having to do with this great line He has before Him, glory in the assembly. So, if we leave out the words “of our Lord Jesus Christ”, then it would read, ‘For this reason I bow my knees to the Father, of whom every family in the heavens and on earth is named, in order that he may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man’; I would take that to be the Father’s Spirit. The Lord had said in Matthew, speaking of times of stress and persecution, that “ye are not the speakers, but the Spirit of your Father which speaks in you” (Matthew 10: 20); that is more on kingdom lines in Matthew. Both Mark and Luke say “the Holy Spirit”. The Lord stresses the Father in Matthew, but here, I think, it is more the Father in relation to all the families in eternity, a grand and magnificent connection. It is a question of the one family He is dealing with now, that is the assembly. The Father is the predominant thought all round.
FSM Would that be that the result of the Spirit’s operations would produce an upward flow of response to the Father?
JT That is what I was thinking, that this section of Ephesians is the Father’s matter and the family line. In Revelation 21 it is to shine out, corresponding with 2 Corinthians 4, but here I think it is what is going in to God.
[p. 39] Rem Expressly for His own heart, the shining out of all He has wrought for His pleasure in display. If there were more of the features of the glory found amongst us, there would be more to go up to God.
JT Quite so. We are being formed for this now, particularly in our assembly meetings. The idea of preparation, glory to glory.
SS Does this suggest that sons take on the Father’s spirit?
JT Yes, we are able to take on that much. Certain fabrics take on certain things. They take on a dye and then they take on another one, it is a question of the fabric, I suppose. The assembly is capable of taking on more than any other family.
EuR Is “That ye may be filled to all the fulness of God” like taking on the glory in this setting?
JT Filling there, I think, would also carry with it stability, for how can we carry this save as creatures we are steadied — “filled to all the fulness of God”. Another thing is that it is “the assembly in Christ Jesus” here. “To him be glory in the assembly in Christ Jesus unto all generations of the age of ages”.
Ques So are these various aspects of glory intended to produce movement?
JT I think so; it is glory to glory, there is no end to it, you might say.
Rem The first aspect of glory presented to Abraham produced movement.
JT Yes; it does not say the glory appeared to him, it was the God of glory. It is Stephen who tells us that, for he is the other end of the line and he sees what God had in mind.
SS Would you say that Paul’s ministry begins where Stephen’s testimony ends, in the glory?
JT Quite so. What Stephen saw is worked out Paul. The assembly is invested with it through the ministry of the Spirit of God through Paul in the glory. “In Christ Jesus” — the ‘in’ is a preposition [p. 40] of power implying that the Lord has to say to all this in the glory. I think the force of the preposition is that there is power operative all the time; it is not merely fixed, but it is always operative.
FSM He is the living Head.
EuR And will He maintain this system of glory eternally?
JT “In Christ Jesus” means that.
EuR And if we give Him His place in the assembly now He will maintain this service in the assembly.
JT Exactly. It is very doubtful whether any creature can take in the idea of eternity. We use the word, but when we are using the word, we are really thinking of time as far as our minds are concerned. No creature can take it in, so far as I see.
Ques Would glory in the assembly be the full answer to God appearing to Abraham?
JT I think so. The great terminus is the assembly, the great residence of the glory. There will be glory in every family, but God is dealing with one family now, and that is what the apostle is speaking of, that God “may give you according to the riches of his glory, to be strengthened with power by his Spirit in the inner man”.