Proverbs 10:9

He that walketh uprightly walketh surely.

Upright walking sure walking

I. Describe the practice itself. To walk doth signify our usual course of dealing, or the constant tenor of our practice. Uprightly means “in perfection,” or “with integrity”; it denotes sincerity and purity of intention. “He that walketh uprightly” imports one who is constantly disposed in his designs and dealings to bear a principal regard to the rules of his duty and the dictates of his conscience.

II. Proof of the security.

1. An upright walker is secure of easily finding his way. If we will but open our eyes, the plain, straight, obvious road, the way of the just, is right in view before us. The ways of iniquity and vanity, ill designs and bad means of executing designs, are very unintelligible, very obscure, abstruse, and intricate. The ways of truth are graven in very legible characters by the finger of God upon our hearts and consciences. An upright man doth hardly need any conduct beside his own honesty. If ever such a man is at a loss as to his course, he hath always at hand a most sure guide to conduct or direct him.

2. The upright walker doth tread upon firm ground. He builds upon solid, safe, approved and well-tried principles.

3. The upright person doth walk steadily. His integrity is an excellent ballast, holding him tight and well poised in his deportment.

4. The way of uprightness is the surest for dispatch, and the shortest cut toward the execution or attainment of any good purpose.

5. The way of uprightness is in itself very safe, free of danger, tending to no mischief.

6. The way of uprightness is fair and pleasant.

7. He that walketh uprightly is secure as to his honour and credit. By pure integrity, a man first maintaineth a due respect and esteem unto himself, then preserveth an entire reputation with others.

8. The particular methods of acting which uprightness disposeth to observe do yield great security from troubles and crosses in their transactions.

9. An upright waller hath perfect security as to the final result of affairs, that he shall not be quite baffled in his expectations and desires.

10. It is an infinite advantage of upright dealing that at the last issue, when all things shall be most accurately tried and impartially decided, a man is assured to be fully justified in it, and plentifully rewarded for it. Upright simplicity is the deepest wisdom, and perverse craft the merest shallowness. He who is true and just to others is most faithful and friendly to himself, whoever doth abuse his neighbour is his own greatest foe. (I. Barrow, D.D.)

The path of duty the path of safety

I. It is so because omnipotence guards the traveller (Psalms 34:14).

II. It is so, however perilous it may sometimes appear. Moses, at the Red Sea, felt it perilous, but onwards he went, and was safe. Joshua, at the Jordan, felt it perilous. He proceeded, and was safe. David confronting Goliath; Daniel, in the lion’s den, kept on and were safe (see Isaiah 33:15). (Homilist.)

Of the security of a virtuos course

An important maxim: in the practice of virtue there is safety. Much higher praise than this may be bestowed upon it. Let the evidence for immorality be reckoned uncertain, still it remains the truth, that, for this life, a virtuous course is the safest and the wisest. Uprightness is the same as integrity or sincerity. It implies a freedom from guile and the faithful discharge of every known duty. An upright man allows himself in nothing that is inconsistent with truth and right. He hates alike all sin, and practises every part of virtue, from an unfeigned attachment to it established in his soul. This is what is most essential is the character of an upright man. He is governed by no sinister ends or indirect views in the discharge of his duties.

1. Uprightness of character comprehends in it right conduct with respect to God. Such a man, in his religion, is that which he appears to be to his fellow-creatures. His religious acts are emanations from a heart full of piety.

2. Implies faithfulness in all our transactions with ourselves. The upright man endeavours to be faithful to himself in all that he thinks and does, and to divest his mind of all unreasonable biases. He wishes to know nothing but what is true, and to practise nothing but what is right.

3. Includes candour, fairness, and honesty in all our transactions with our fellow-creatures. An upright man may be depended on in all his professions and engagement. All his gains are gains of virtuous industry. He maintains a strict regard to veracity in his words, and to honour in his dealings.

Such a man walks “surely.”

1. Consider the safety which such a person enjoys with respect to the happiness of the present life. Think of the troubles that men bring on themselves by deviating from integrity. The path of uprightness is straight and broad. He that walks in it walks in the light, and may go on with resolution and confidence, inviting rather than avoiding the inspection of his fellow-creatures.

2. Upright conduct is commonly the most sure way to obtain success in our worldly concerns. The most sure way, but not always the shortest. Universal experience has proved that “honesty is the best policy.” An upright man must commend himself by degrees to all that know him. He has always the greatest credit, and the most unembarrassed affairs. The disadvantages under which he labours are counterbalanced by many great advantages. Though his gains may be small, they are always sweet. He has with him an easy conscience, the blessing of God, and security against numberless grievous evils.

3. Consider the security which an upright conduct gives with respect to another world. It must be possible that there should be a future state. We may well secure the best condition and greatest safety in it. And the practice of religious goodness is the proper means to be used for this purpose. The happiness of every successive period of our human life is made to depend, in great measure, on our conduct in the preceding periods. All we observe of the government of the Deity leads us to believe that He must approve righteousness and hate wickedness. To act righteously is to act like God. And there are many reasons which prove that the neglect of virtue may be followed by a dreadful punishment hereafter--e.g., the presages of conscience. These reasons the Christian religion confirms. And should all that reason and Christianity teach us on this point prove a delusion, still a good man will lose nothing, and a bad man will get nothing. Inferences:

(1) How much we are bound in prudence to walk uprightly! Even if we regard only our present interest.

(2) In view of another state of existence the prudence of a virtuous course is greater than can be expressed.

(3) All that has been said is true, though there should be the greatest uncertainty with respect to the principles of religion.

(4) With what serenity of mind a good man may proceed through life. Whatever is true or fame, he has the consciousness of being on the safe side, and there is, in all cues, a particular satisfaction attending such a consciousness. (R. Price, D. D.)

Uprightness a man’s greatest security

The supreme aim of men is to secure that which they esteem their chief interest, and to pursue it upon the surest grounds. Man’s ultimate end is happiness.

I. Explain the words of the text. Walking signifies the course of our lives. Walking honestly or deceitfully, walking in light, in darkness, anal the like, is nothing else but living righteously or wickedly, behaving a man’s self honestly or deceitfully in the world. Uprightly signifies in perfection, or with integrity; it denotes honesty and sincerity of intention. Ha who lives uprightly is he who in the general course of his life beam a constant regard to God and His commandments. To walk surely is to be in a safe condition; to be out of danger of falling into any extreme calamity. The sum of the wise man’s assertion is this: He that in the whole course of his life acts sincerely and justly, with a continual respect to the reason of things, and to the law of God; that carries on all his undertakings by fair and equitable means, avoiding all frauds and deceits, all base and unworthy practices--this man takes the wisest and surest course to succeed in all his designs, respecting either his present or his future happiness.

II. Prove the truth of the assertion.

1. The upright man begins to act, or sets out, upon the best and surest grounds. To the undertaking and prosecuting any design upon good grounds, it is requisite--

(1) That the reasons upon which a man undertakes it, be firm and stable, and such as will not change.

(2) That he be well assured that the way he intends to go will lead him right to the end.

(3) That he be sure not to mistake the way.

2. In the continuance and whole course of his affairs he has the greatest probability not to fall into any considerable disappointment or calamity. And this for two reasons.

(1) Because the way of uprightness is in itself freest from danger, and according to the natural constitution of things, least liable to misfortunes and disappointments.

(2) Because it is guarded and protected by she peculiar favour and providence of God.

3. In the end and last issue of things the upright man has the utmost security, whatever disappointments he may before meet withal, that his designs shall then be crowned with the most perfect success. It is the event and final issue of things that determines the wisdom or folly of any action. The upright man will at the end appear to have chosen the wiser course--

(1) Upon account of that peace of conscience which will attend him at the hour of death;

(2) of the happiness which will attend him after death--a state of joy unspeakable and full of glory. What the upright man has done shall then be vindicated and approved, and what he has suffered shall be abundantly made good. (S. Clarke, D.D.)

The centre of gravity

The term “upright,” as applied to character, seems eminently direct and simple; yet in its origin it is as thoroughly figurative a word as any can be. It is a physical law declared applicable to a moral subject. When a man’s position is physically upright, he can stand easily or bear much. He is not soon wearied; he is not easily broken down. But if his limbs are uneven, or his posture bent, he is readily crushed by the weight of another; he is soon exhausted even by his own. There is a similar law in the moral department. There is an attitude of soul which corresponds to the erect position of the body, and is called uprightness. The least deviation from the line of righteousness will take your strength away, and leave you at the mercy of the meanest foe. There is evidence enough around us that righteousness presides over the government of the world. Although men are not righteous, yet righteousness is in the long run the sweetest way to success even among men. As an upright pillar can bear a greater weight than a leaning one, so moral rectitude is strong and obliquity weak. A true witness will bear an amount of cross-questioning which is sufficient to weigh twenty false witnesses down. Truth stands longer and bears more among men than falsehood. This law, operating in the world, is a glory to God in the highest. It visibly identifies the moral Governor of mankind with the Maker of the world. (W. Arnot, D.D.)

The safety of religion

The term “walk” signifies a course of conduct. To walk uprightly is to pursue a course of uprightness, or integrity. He who pursues such a course walks safely. God is righteous. Being such, He must regard the righteous with approbation and complacency.

I. What sentiments are safe, or what may we safely believe?

1. It is safe to believe the Scriptures are a revelation from God.

2. To believe in the immortality of the soul and in a future state of retribution.

3. To believe that men are naturally destitute of holiness, or in other words, wholly sinful.

4. That a moral renovation or change of heart is necessary to salvation.

5. In the proper Divinity of Jesus Christ.

6. That Christ has made an atonement for sin, and that we must be justified by faith in Him, and not by our own works.

7. That all men will not be saved.

II. What practice is safe? All who are called Christians may be divided into two classes. One is distinguished by a strict, the other by a lax interpretation of the Divine precepts. Which of these two classes pursues the safe course? Which is most dangerous--to have too little religion or too much? Surely he only who walks strictly walks safely. (E. Payson, D.D.)

The upright walker

The man who walks uprightly is relieved from all fear, and is inspired by the very spirit of courage. He knows that he means to be right, to do right, and therefore he can challenge the world to find fault with him. He glories in an honest purpose. The man who goes through life by crooked paths, sinuously endeavouring to avoid royal thoroughfares, will be discovered, and because he has a consciousness of this ultimate detection he lives a life of perpetual unrest. The man who perverts his ways shall be instructed by misfortune. He would not listen to more genial teachers, he put away from him the spirit of counsel and understanding, so the grim monitor known by the name of Misfortune, comes and conducts his schooling, compelling him to read hard words, and to undergo severe discipline. Honesty is a child of the daylight, and true honour works for no advantage, but submits itself to the most searching analysis and criticism. “The righteous are bold as a lion.” (J. Parker, D.D.)

How to be strong, safe, happy, and eternally progressive

This is a practical maxim which, if generally adopted and carried out in action, would change the whole aspect and condition of the world, producing order, peace, and happiness where now reign only disorder, misery, and crime. What is it to be right? It is to have our feeling, sentiments, and conduct conformed to the will of God, the eternal rule of right; or it is to think, feel, and act in accordance with the immutable standard of truth and right revealed in the Word of God. How extensive a thing right is! It takes in both the inner and outer man; both the duties which we owe to ourselves, and those which we owe to our fellow-men and to God.

I. To be right is to be strong. All the various faculties God has given us attain their most perfect development, activity, and strength only when they are nurtured and trained, and are exercised in accordance with the laws of right. This is true of body, mind, and heart. This is supported by Bible examples. This is a source of strength which can be found nowhere else. It brings the whole man into harmony with himself, reason, conscience, will--and all these into harmony with God and the great forces of His moral government and providence. Strength in being right is real strength.

II. To re bight is to be safe. This must be true, since God and His government are on the side of right, and all His perfections are pledged for the safety and ultimate well-being of them that obey His laws. He walks in the light who is right. It is true, even in regard to our temporal interests, that to be right is to be safe. We sometimes see a man apparently prosperous and happy in a course of wrong-doing. But he is all the while in danger. The path of rightness may not always be the shortest way to temporal prosperity, it is always, in the long run, the surest. Much more, to be right is to be safe in regard to our spiritual and eternal interests.

III. To be right is to be happy. This might be inferred with entire certainty from the design of the Creator in making us free moral agents; from the faculties He has given us, and the laws He has impressed on our being and ordained for our obedience; and also from the various provisions of His providence and grace, as well as from the abundant teachings and promises of His Word. The happiness of God consists in His being right. He is infinitely happy because He is infinitely righteous, true, just, and good.

IV. To be right is to be in a position of eternal progress in all that adds dignity and blessedness to an immortal nature. What have we to do, in this state of probation, to secure the highest good of our souls? how rise to the highest dignity and happiness which our immortal natures are made capable of attaining? Only one answer can be given. It is by being right: right with God, right with our own moral and immortal nature, and right with the principles of that eternal government which the Creator has ordained, and under which we are to live for ever and ever. The man who is right has God on his side, and the laws of the universe on his side, and all good beings on his side; and into whatever part of the universe he may remove, God is there, surrounding him with His everlasting favour, and he cannot be otherwise than safe and happy. Practical lessons:

1. God exercises a moral government over this world. He has made us free moral agents. He has placed us under wise and benevolent laws, sanctioned by rewards and punishments, which are sure to follow, in the line of right or wrong-doing. Results are not complete in this life. Things are nosy in progress; the full consequences of human conduct lie in the future. But what we see here is sufficient to convince us that God reigns over this world as a righteous moral Governor.

2. We may learn what is true policy. It is always and in all circumstances to do what is right. Cunning, compromise, artifice, expediency, and fraud may seem to work well for a time, but mischief and evil are sure to come in the issue. The effect always is to corrupt moral principle, to weaken conscience, to darken the mind, and to arm providence, and the course of nature, and the Word of God against those who thus sacrifice right for expediency, and principle for policy.

3. No change in a man’s life is so great as when he is truly converted from sin to holiness, and comes under the law of right as his ruling principle of action. It changes his whole state and prospects for eternity.

4. How urgent, then, are the reasons for seeking to be right above all things else--right with ourselves, right with our fellow-men, right with God and the eternal laws and principles of His government. (J. Hawes, D.D.)

The practice of religion enforced by reason

Walking represents an active principle in an active posture. As the nature of man carries him out to action, the same nature renders him solicitous about the issue and event of his actions. A man must take care not to be deceived in the rule which he proposes for the measure of his actions. This he may be--

1. By laying false and deceitful principles.

2. In case he lays right principles, yet by mistaking in the consequences which he draws from them. He who guides his actions by the rules of piety and religion lays these two principles as the great ground of all that he does.

(1) That there is an infinite, eternal, all-wise mind governing the affairs of the world, and taking such an account of the actions of men as, according to the quality of them, to punish or reward them.

(2) That there is an estate of happiness or misery after this life, allotted to every man, according to the quality of his actions here. Consider these principles under a threefold supposition.

I. As certainly true. It is necessary that there should be some first mover; and if so, a first being; and the first being must infer an infinite, unlimited perfection in the said being. All other perfection must be derived from it, and so we infer the creation of the world. If God created the world, He must govern it, and this by means suitable to the natures of the things He governs, and to the attainment of the proper ends of government. As man is a moral agent, he must be governed by laws, and these sustained by sanctions. While a man steers his course by these principles he acts prudentially and safely. The presuming sinner can have only two excuses.

1. That God is merciful, and will not be so severe as His word.

2. That a future repentance is possible. But, upon supposition of the certain truth of the principles of religion, he who walks not uprightly has neither from the presumption of God’s mercy reversing the decree of His justice, nor from his own purposes of a future repentance, any sure ground to set his foot upon, but in this whole course acts as directly in contradiction of nature, as he does in defiance of grace.

II. As probable. Probability does not properly make any alteration, either in the truth or falsity of things; but only imports a different degree of their clearness or appearance to the understanding. The first rudiments and general notions of religion, natural religion, are universal. These consist in the acknowledgment of a Deity, and of the common principles of morality, and a future estate of souls after death. But if there were really no such things, how could this persuasion come to be universal? Can we conceive that the whole world has been brought to conspire in the belief of a lie? It is sufficient to render unbelief inexcusable, even upon the account of bare reason, if so be the truth of religion carry in it a much greater probability than any of those ratiocinations that pretend the contrary. Proved by two considerations.

1. That no man, in matters of this life, requires an assurance either of the good he designs or of the evil which he avoids from arguments demonstratively certain, but judges himself to have sufficient ground to act upon, from a probable persuasion of the event of things.

2. Bare reason will oblige a man voluntarily and by choice to undergo any less evil, to secure himself from the probability of an evil incomparably greater. Since probability, in the nature of it, supposes that a thing may or may not be so, for anything that yet appears, or is certainly determined on either side, we will here consider both sides of this probability.

(1) It is one way possible, that there be no such thing as a future state of happiness or misery for those who have lived well or ill here. Then he who, upon the strength of a contrary belief, abridged, himself in the gratification of his appetites, sustains only this evil--if it be evil--that he did not please his senses as he might have done.

(2) But, on the other side, it is probable that there will be such a future estate, and then how miserably is the voluptuous, sensual unbeliever left in the lurch!

III. As false. Even on this account he who walks uprightly walks more surely than the wicked and profane liver.

1. In reputation or credit.

2. In respect of the case, peace, and quietness which he enjoys in this world.

3. In the health of his body. Virtue is a friend and help to nature. It may be said that many sinners escape the calamities of life. But this may be due to their luck, or benign chance. Many more sinners are plunged into calamities by their sins than escape them. And sin has in itself a natural tendency to bring men under all evils, and if persisted in, will infallibly end in them. (R. South.)

Walking uprightly

Happiness is the favourite wish and the alluring object which every living creature pursues. In pursuing the end all are agreed, but in the ways of securing the end they differ widely. The choice of these means shows a man to be wise or foolish, religious or wicked. Man, besides his innate appetite for happiness, has a superior principle in him, which is reason; and reason will inform him that happiness, all joy and no sorrow, is unattainable and impossible under present conditions. The only way to obtain true happiness is to walk uprightly. It may, however, be said, that although the position in the text should be allowed to be true, yet it contains a truth of very little use or comfort to us, and a promise which none of us can apply to his own person; seeing that we are all sinners in various degrees. Two observations take off the force of this objection.

1. Though uprightness means goodness, and an upright man is a perfect and righteous man, this is not the character here represented. Here uprightness is a social virtue, producing a good conduct towards others. He who in all his dealings is honest, sincere, charitable, candid, and friendly, will in return receive good-usage and escape ill-usage. The promised reward of safety is also of the social kind, namely, security and peace, honour and reputation, esteem and favour, encouragement and assistance, rather than the future rewards of righteousness. Any person, therefore, may apply this encouragement to well-doing to himself.

2. Though we should suppose the uprightness mentioned in the text to mean goodness in general, and a goodness to which we cannot pretend, yet we may hope to make some advances towards it, and consequently may hope to come in for some share of the reward. If he who walketh uprightly in all respects, walketh surely in all respects, he who endeavours to do so, and on several occasions does walk uprightly, will obtain some degree of safety and security, proportionably to his moral improvements.

I. The ways of the righteous are plain, direct, even ways. Nothing is less difficult than to know our duty, and our interests also, if there be a sincerity of intention, and an integrity of heart. Christian faith and Christian practice are plain and perspicuous so far as they are of universal importance and of absolute necessity. The ways of the unrighteous are dark, crooked, rough, and slippery ways. What is to be said beforehand for the obtaining of criminal pleasures? And how much is to be given up? What are the consequences of such proceedings? and what the vain hopes on which such a person relies?

II. He who walks uprightly acts upon good moral principles, which will stand the test of the strictest scrutiny. The belief of these principles is absolutely necessary even for upholding civil government and preserving human society. All other springs and motives of action, besides reason and religion, are fickle and various. An upright person in all cases and conditions is the same person and goes the same way. By this he is secured from diffidence and self-distrust and distraction of mind.

III. He that walketh uprightly has taken the proper way to attain all that a man can reasonably hope and desire in this world. This proper way Scripture calls the straight and the plain way, viz., the way of diligence and benevolence, of honour, honesty, and integrity, which may seem to be slow, but is both sure and speedy also.

IV. He who designs only what is just and reasonable can run no great hazard. He is not likely to receive any great injury from intriguing men, or trouble from the vain and busy world. Nor is he likely to raise up adversaries. Serenity, satisfaction, and a just confidence always attend upon him. Good dispositions of the heart, like great abilities of the mind, are open, free, unsuspicious, courageous, and liberal. The upright person is constant and consistent with himself; his heart and his face, his mind and his speech, his professions and his deeds agree together. So men place confidence in him. He is secure as to the final result of affairs, the main end, and the considerable purposes of human life. If prosperity consists in a satisfaction of mind upon the whole, he cannot fail of being prosperous.

V. Either there is a future state or there is not. In either case the upright man is safe. He alone can make the best of both worlds. Do not, then, be weak enough to grieve or repine at the seeming prosperity of the wicked sons of fortune, who obtain a greater influence of worldly favours than many persons far better than themselves. (J. Jortin, D.D.)

The upright walker

His walk may be slow, but it is sure. He that hasteth to be rich shall not be innocent nor sure; but steady perseverance in integrity, if it do not bring riches, will certainly bring peace. In doing that which is just and right we are like one walking upon a rock, for we have confidence that every step we take is upon solid and safe ground. On the other hand, the utmost success through questionable transactions must always be hollow and treacherous, and the man who has gained it must always be afraid that a day of reckoning will come, and then his gains will condemn him. Let us stick to truth and righteousness. By God’s grace let us imitate our Lord and Master, in whose mouth no deceit was ever found. Let us not be afraid of being poor, nor of being treated with contempt. Never, on any account whatever, let us do that which our conscience cannot justify. If we lose inward peace, we lose more than a fortune can buy. If we keep in the Lord’s own way, and never sin against our conscience, our way is sure against all comers. Who is he that can harm us if we be followers of that which is good? We may be thought fools by fools if we are firm in our integrity; but in the place where judgment is infallible we shall be approved. (C. H. Spurgeon.)

Integrity most successful

A straight line is the shortest in morals as well as in geometry. (Isaac Barrow.)

An upright posture

An upright posture is easier than a stooping one, because it is more natural, and one part is better supported by another; so it is easier to be an honest man than a knave. (T. Skelton.)