What does it mean to pursue righteousness?

We are not however to expect complete isolation because we cut our links with evil for we are to find happy association with those that call on the Lord out of a pure heart, or, "a purged heart," for it is the same word used again only without the prefix signifying "out." In so doing we are to "flee youthful lusts," that is, be very careful as to purity and holiness of a personal sort, for without that all this care as to purity in one's associations would degenerate into mere hypocrisy. We are also to make the pursuit of "righteousness, faith, love, peace" our great concern. This will preserve us from becoming mere separatists in the spirit of, "stand by, for I am holier than thou!" We shall rather be actively and happily occupied with what is good and of eternal worth.

The four things we are to pursue are intimately connected. Righteousness is that which is right before God, and if we pursue it we shall certainly be marked by obedience to His truth and will. To pursue faith means following after those great spiritual realities made known to us in the Scriptures, for faith serves as the telescope of the soul and brings them into view. To pursue love is to follow that which is the very expression of the divine nature. Peace naturally follows the other three. Any peace apart from them would be no true peace at all.

As we are all well acquainted with the force of the figure, we can easily see its spiritual application. To hunger and thirst after righteousness evidently means an earnest desire of the renewed mind to do the will of God in this world; and this desire is increased from finding the world opposed to what is right in the sight of God — to righteousness. Hence the intensified feeling of hungering and thirsting. The effect of thus seeking to maintain that which is according to the will of God is great blessedness to the soul. "Blessed are they which do hunger and thirst after righteousness." But though blessedness is the sure reward of righteousness, the righteous path will be one of great trial and many difficulties. The maxim of the world is, not what is right before God, but what is convenient, profitable, or suitable to self. What the mind of God may be on the subject is never thought of; and he who would suggest the inquiry would be set down as unfit for the practical realities of this life.

We are to “follow” as well as to “flee.” We are to set righteousness in the foreground. This means we are to render an adequate response to every claim: God’s rights first, then a right answer to every relationship in which we are set. God is to have the first place, He must be obeyed at all costs; the grace which has met us, the love which welcomed us, all surely claim a fitting return on out part; hence we are to be sober, righteous, godly in this present world. Love and peace toward our fellow Christians are to accompany righteousness. We must seek in every way to cultivate a meek, gentle, patient spirit, even with those who oppose themselves.

Having separated from the corruptions of Christendom and refused the corruptions of nature, we are exhorted to pursue certain great moral qualities which give a positive character to the path. We are not told to follow some prominent teacher, though we should gladly recognise every gift, if leading in the path that has these marks. The qualities we are to pursue are “righteousness, faith, love, peace”.

Righteousness of necessity comes first, for here it is the individual path that is in question. Having separated from iniquity we are to judge our ways and see that all our practical relations, whether in connection with the world or God's people, are in accord with righteousness.

Next, the apostle enumerates spiritual qualities which should be personally pursued by those who seek to be separate from the uncleanness of Christendom. They have departed from unrighteousness: therefore, they must first of all follow after righteousness, individually and collectively. The Lord said, “Seek ye first the kingdom of God, and His righteousness.”

The man of God will flee from the foolish and hurtful lusts of which the Apostle has been speaking. It is not enough, however, to avoid evil; there must be the pursuit of good. Therefore the man of God is to follow after “righteousness, piety, faith, love, endurance, meekness of spirit” (N.T.). However others may act, the man of God will seek to walk in consistency with his relationships to others as brethren; this is righteousness. But this righteousness to others is taken up in the holy fear that realises our relationships to God, and what is due to God; this is piety. Further, the man of God will pursue faith that has Christ for its Object, and “love” that goes out to his brethren, bearing evil and insults with quiet endurance and meekness, instead of impatience and resentment.

Two great correlated truths relate to Christian living — (1) sin dwells in the believer, and (2) grace has overcome the power of sin and provided a way of escape from its tyranny. Many honest and true-hearted believers who desire to live according to God are most anxious to discover some means of avoiding the repeated failures which they deplore. They say: “I have to go again and again to seek pardon for sins, of which I am ashamed. How can I live more consistently?” Yes, by the supply of God's grace, you will be enabled to fashion your life according to the instructions of His word. Simply, the way of faithfulness is the obedience of faith. The same faith that clings to Christ for the forgiveness of sins, must cling to Him for power to obey God even as He obeyed. The secret of a victorious life is the renunciation of self and the determination to do everything by the faith of the Son of God. Looking in faith to Him, sin is suppressed, and holiness attained. The reign of grace in the new life of the believer is “through Jesus Christ our Lord.”

Thus the whole work of Christ is necessary for sinful man, and is the incomparable boon which faith enjoys in its fulness; but the practical aim of it all is that we, having died to sins, should live unto righteousness (1 Peter 2:24), and walk even as He walked here below. "He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in him; but whoso keepeth His word, in him verily hath the love of God been perfected" (1 John 2:4-5). For man therefore is nothing good without obedience; yet we were once "disobedient," as we were "foolish" or lacking intelligence. God was not in our thoughts or hearts to obey. Our way was our folly in ignorance of God and gratification of self, or perhaps we fell into an ascetic dream of making God our debtor.

The law promised life to those who obeyed it. Christ is the life. This life has been imparted to us — to believers. Therefore, the words which were the expression of that life, in its perfection in Jesus, direct and guide it in us according to that perfection. Besides this, it has authority over us. His commandments are its expression. We have therefore to obey, and to walk as He walked — the two forms of practical life. It is not enough to walk well: we must obey, for there is authority. This is the essential principle of a right walk. On the other hand, the obedience of the Christian — as is evident by that of Christ Himself — is not that which we often think. We call a child obedient, who, having a will of his own, submits himself at once when the authority of the parent intervenes to prevent his accomplishing it. But Christ never obeyed in this way. He came to do the will of God. Obedience was His mode of being. His Father's will was the motive, and, with the love that was never separate from it, the only motive of His every act and every impulse. This is obedience properly called christian. It is a new life which delights in doing the will of Christ, acknowledging His entire authority over it. We reckon ourselves to be dead to everything else; we are alive unto God, we are not our own. We only know Christ inasmuch as we are living by His life; for the flesh does not know Him, and cannot understand His life.

"But he that closely looked into perfect law, that of liberty, and abode close," as living faith achieves, "being not a quite forgetful hearer but a work-doer, he shall be blessed in his doing" (ver. 25). He has a nature in accord with the word which communicated it to his soul. It is not a law from without that forbids what he likes and demands what is irksome. He knows God's love inwardly, and finds His word enjoins what the life he professes takes pleasure in. He delights in obeying God; and this is just what the word points out, what to do and how to do it, with Christ revealed Whose light shines and Whose love cheers and strengthens him. And thus it is the "law of liberty." His heart purified by faith not only accepts but rejoices in the will of God — His good and acceptable and perfect will. This we behold in its untainted and unfailing fulness in our Lord Jesus. He that keeps His word, in him verily is the love of God perfected. And as there is no fear in love, so neither is there bondage therein; yet no chains are so mighty as its silken cords. The one obedient is accordingly blessed, not in his end only but in his ways — blessed in his doing. A real and great and vital truth it is, that Christ deigns to be our way by faith in a wilderness world where is no way. Only the eye single to Him can see that way; but God is as faithful in this as in all else to the soul that is true to Christ's word and name.