Truth be told, one somehow does not want to look in the mirror: this does not look like our life. But... is it really completely unlike it? Each of us has our own experience of "the great works of God." If we look at ourselves objectively, we cannot fail to see that the Lord truly acts in us when we turn to Him. And the Holy Spirit truly lives in us; otherwise, how could we do anything good at all?

We ourselves may not notice these changes, but from the outside they can be astonishing. A living example of the Holy Spirit's action can be a chance overheard dialogue between two Christian women: "I knew that woman 10 years ago, but she did not recognize me." "Then let us tell her that you know each other!" "No, no! You did not see me 10 years ago!" Who, besides the Holy Spirit, is able to change a person beyond recognition, and at the same time for the better, to that person's own joy and the joy of those around him?

The apostle continues his reflections on life according to the Spirit and life according to the flesh, which he had already begun in the previous chapter. If earlier he only identified the problem of this monstrous rupture between what the divine nature in a person wants and what his bodily nature does, here he is already speaking about how it can be overcome.

Paul believes that the flesh is sinful in its very essence; such is the law of the created order. Therefore only a true miracle can break the opposition within a person between his sinful nature and his divine nature. And the life of God in those who open their hearts to Him becomes such a miracle. If this happens, everything changes. "But if Christ is in us, the body is dead because of sin, but the spirit is alive because of righteousness."

Developing the theme of deliverance from the "body of death," the apostle turns to the theme of the Kingdom, without which such liberation is impossible, and to the mission of the Savior, who brought the Kingdom into the world. He speaks of the Torah, which now, after Christ's coming into the world, can be transformed from an instrument for knowing sin, an instrument of death capable of killing, into the source of the life of the Kingdom by which the Risen One lives. That is why Paul distinguishes between the Torah of sin and death, on the one hand, and the Torah of the "breath of life," on the other (vv. 1-2).

The inner Torah, of which learned rabbis and theologians spoke in Paul's time, was generally expected to cleanse and sanctify the believer, but the ideal was still a person who had become, according to the commonly accepted definition of that era, a "living Torah." For Paul, however, the inner Torah, as we can see, is connected with that "body of death" from which one must be delivered, while the living Torah is the Savior Himself. Therefore anyone else can become it only by entrusting himself to the Risen One and receiving from Him that fullness of the life of the Kingdom without which no "living Torah" is possible. For Paul, the "living Torah" is the Torah of Christ and the Kingdom (vv. 14-17). And the earthly ministry of the Savior becomes for him the manifestation of the Kingdom as the living Torah (vv. 3-4). After all, in order to become a "living Torah" and reveal the fullness of righteousness of which the apostle speaks here, a person had to be completely freed from the power of sin; otherwise, instead of the fullness of the Torah's righteousness, he would show the world only the fullness of his own sinfulness.

Bodily existence permeated by sin weakened the action of the Torah on the human heart, and therefore the fullness of the Kingdom remained inaccessible even to those who, by human standards, showed the world examples of righteousness. Because of this sinfulness that weighed upon the human being, God had to make a special effort to show the world what fallen humanity was not capable of: the example of perfect, sinless humanity that contained within itself the fullness of God, and therefore the fullness of the Kingdom. And now everyone who has resolved to say a firm "no" to his own "body of death" has both the possibility of carrying out his intention and the place where he can find the life that he has nowhere to seek in our world, which has not yet been transfigured (vv. 5-10).

Thus the example shown to the world by the Savior becomes not merely an example, but a real power that changes the world and opens the Kingdom to everyone who seeks it and is ready to go to the end in that search.