This metaphor was especially forceful in a country where the average annual rainfall is not more than 26 in. (see Vol. II, p. 110; see on Gen. 12:10).

 What is true in Palestine is generally true throughout large sections of the Near East. Bordering on large desert areas, even much inhabited land is semi-arid. No doubt many in the audience now listening to Jesus had experienced pangs of thirst. As illustrated in the case of Hagar and Ishmael, a traveler who lost his way or who missed one of the few springs en route could easily find himself in serious straits (see on Gen. 21:14).

 But Jesus spoke of the hunger and thirst of the soul (see Ps. 42:1, 2). Only those who long for righteousness with the eager anxiety of a man starving for lack of food or famishing for want of water, will find it. No earthly source can satisfy the hunger and thirst of the soul, whether it be material riches, profound philosophies, the satisfaction of physical appetites, or honor and power. After experimenting with all of these things, Solomon concluded that “all is vanity” (Eccl. 1:2, 14; 3:19; 11:8; 12:8; cf. 2:1, 15, 19; etc.). None brought the satisfaction and happiness for which every human heart longs. The wise man’s conclusion was that recognition of the Creator and cooperation with Him provided the only enduring satisfaction (Eccl. 12:1, 13).

 Six or eight months after the Sermon on the Mount (see The Ministry of Our Lord ) Jesus gave another great discourse, on the Bread of Life (John 6:26-59), in which He discussed more fully the principle here briefly set forth. Jesus Himself is the “bread” for which men should hunger, and by partaking of which they can sustain spiritual life and satisfy the hunger of their souls (see John 6:35, 48, 58). Those who hunger and thirst are graciously invited to come to the heavenly Provider and receive supplies of food and drink “without money and without price” (Isa. 55:1, 2). The longing in one’s heart for righteousness is evidence that Christ has already begun His work there (MB 19).

 Gr. dikaiosunē, from the root dikē, “custom,” “usage,” and thus “right” as determined by custom. In the NT it is used of “right” as determined by the principles of the kingdom of heaven. In every instance of its use in the NT (94 times) dikaiosunē is translated “righteousness.” Among the Greeks “righteousness” consisted in conformity to accepted customs. To the Jews it was essentially a matter of conformity to the requirements of the law as interpreted by Jewish tradition (see Gal. 2:16-21). But for Christ’s followers, righteousness took on a broader meaning. Instead of going about to establish their own righteousness, Christians were called to submit “themselves unto the righteousness of God” (Rom. 10:3). They sought for the righteousness “which is through the faith of Christ, the righteousness which is of God by faith” (Phil 3:9).

 The righteousness of Christ is both imputed and imparted. Imputed righteousness brings justification. But the justified soul grows in grace. Through the power of the indwelling Christ he conforms his life to the requirements of the moral law as set forth by Jesus’ own precept and example. This is imparted righteousness (see COL 310-312). It was this that Christ had in mind when He encouraged His listeners to think in terms of being “perfect” as their heavenly Father is perfect (see on Matt. 5:48). Paul observes that the perfect life of Jesus has made it possible for “the just requirement of the law” to “be fulfilled in us, who walk not according to the flesh but according to the Spirit” (Rom. 8:4, RSV).