THEOSISPhilaret of Moscow (Drosdow)
The passage from Deuteronomy points out that the call to be "holy" is closely linked to the obligation of adhering to God's commandments, indicating that obeying these commandments is the path to holiness. It also reveals that even in the Old Testament community, God called all His followers to pursue the fulfillment of His commandments with the aim of achieving holiness. This expectation was not unreasonable; God's wisdom does not require the impossible. When Christ came not to abolish but to complete the old law (Matt. 5:17), He established a new covenant that surpasses the previous one, which was merely a foreshadowing of the blessings to come (Heb. 10:1). Through faith, He has granted us divine capabilities for living and holiness (2 Pet. 1:3).
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Hence, the call to holiness is now presented to us with renewed urgency, accompanied by the comforting assurance of faith. Previous texts lacked clarity regarding the necessity for striving to fulfill God's commandments to achieve holiness. We must contemplate the serious contradiction we would create with God's word and the judgement we would cast upon ourselves if we chose to neglect the pursuit of holiness under the guise of inconvenience. Doing so would not only place us beneath the perfection of the New Testament but also below the standards of the Old Testament, severely compromising our identity and dignity as Christians.
The Divine truth addressed the early members of the Church during the Old Testament era, stating: “The Lord hath chosen you this day, that ye shall be chosen men unto Him, as He saith unto you, to keep all His commandments: that ye shall be holy men unto the Lord your God” (Deuteronomy 26:18-19). This passage from Deuteronomy teaches us that the call to be holy is intrinsically linked to the obligation to observe all of God's commandments; thus, adhering to His commandments is the pathway to holiness. It further reveals that even within the Old Testament community, all its members were divinely summoned to endeavor to uphold all His laws, ultimately aiming for holiness. This was certainly not an undue burden, as God would not require what is unachievable.
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When Christ proclaimed that He came “not... to destroy” the ancient law but “to fulfil it” (Matt. 5:17), He introduced a new and superior covenant, one that was merely “a shadow... of the blessings to come” (Heb. 10:1). Through faith, He bestowed upon us “new divine powers... for life and godliness” (2 Pet. 1:3), thereby amplifying our responsibilities while also granting us the comforting assurance that comes from faith.
Originally, the author did not stipulate the necessity of striving to fulfill God’s commandments to achieve holiness. Let us ponder the contradiction we impose upon ourselves and the judgment we incur if, under the guise of inconvenience, we decline to emulate the saints and aspire toward holiness. In doing so, we would not only fall short of the New Testament’s perfection but also beneath the Old Testament’s imperfection; we would place ourselves far below the esteemed identity of a Christian. “Ye shall be perfect, even as your Father which is in heaven is perfect” (Matthew 5:48). The apostle also instructs: “Be... imitators of God, as the Father in heaven is perfect” (Matt. 5:48), and “imitators of God, as children of the beloved” (Eph. 5:1). If it is indeed possible and necessary to imitate the Most Holy God, how can we reject the imitation of holy figures, which is clearly more attainable and can serve as a beacon for our pursuit of God’s likeness? We are called to strive for heights that reach the heavens; how could we decline to engage in the gradual steps that lead us there?
It is often said that the present times make it inconvenient to imitate the saints. What defines these times? When did they begin? Is there a definitive answer to this? Could any era shift the divine obligation imposed upon us for our salvation? While there may be challenges to sanctification in our current age, did such challenges not exist in earlier times? Was it somehow easier in the early centuries of Christianity to engage in acts of piety, virtue, and holiness amidst a world rife with idolatry, disbelief, and moral decay, and in the face of persecution from antagonistic authorities?