072. Chapter 67: Uprightness
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Uprightness
Uprightness is denoted by several different words in the Hebrew language, each of which renders its meaning from a different perspective. There is yashar, which means: to be right, to make right, to govern, to make smooth. From this perspective uprightness is as an even and smooth pathway which is straight and without bends, guiding the pedestrian in a straightforward manner to his goal. This agrees with the meaning of our English word: right -- rightness, to be upon the right way, to proceed in the right manner. There is tom, which is a derivative of tamam. This means: to complete, to fulfill, to perfect. Thus, uprightness renders everything perfect and applies the finishing touches to every virtue; without it everything is imperfect and invalid. There is also nakoach, which is a derivative of nokach. This means: for, against, over. Uprightness thus pursues the proposed objective, holds it in view, and does not deviate from this -- neither to the right nor to the left. Then there is emeth. When the Hebrews speak uprightly, they say, "It is beemeth (=in truth)," that is, amen, truth; it is all harmonious. In Greek we have to gnesion. This means to be born lawfully, since only that is born and proceeds lawfully from man which is the result of upright conduct. There is aptharsia, which actually means incorruptibility, and is thus indicative of uprightness, of the purity of something, of not having the principle of corruption in it, and of that which always remains immutably the same. Then there is eilikrineia, which describes that which can be distinguished by the light of the sun, for uprightness can endure the light and may be observed in sunlight. "But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God" (John 3:21).
Uprightness is a Christian virtue which God, by means of the Word, has planted in the heart of believers, whereby they do the will of God in truth.
We designate uprightness to be a virtue. It is not a specific virtue which is only applicable in certain situations. Rather, it is a universal virtue which encompasses all virtues. Thus, whatever man does is not a virtue unless it is accompanied by uprightness and he, so to speak, is imbued with it. Perfection pertains to the possession of all virtue. Wherever there is a deficiency, there is no perfection. Uprightness pertains to the manner in which virtues are exercised, however, and thus there can be uprightness even if that which is performed is deficient.
Uprightness is a Christian virtue. In some unconverted persons there is a natural uprightness; not all their actions are hypocritical. As they deal with and walk among the people, there are many things -- also as far as their religion is concerned -- which they do with their heart. They miss the matter itself, however, and what they do is only of an external nature. They miss the disposition of heart, and their heart is neither spiritual nor regenerate. They do not have in view the spiritual objective which they ought to have. Therefore, in spiritual things they also lack uprightness, and it is thus nothing but a natural work. If the Lord Jesus commands them to do something in which they find no delight, then with the rich young ruler they depart sorrowfully (Matthew 19:16-22). Christian uprightness is of an entirely different nature, however; it has different objects, proceeds from a different heart, has a different objective, and differs in manner. It proceeds from union with Christ and there is thus conformity with Christ. It is therefore referred to as Christian uprightness. The subject of this virtue is the heart of the believer. Prior to regeneration, God‘s children are as all other men: blind, evil, impotent, unwilling, and dead in sins and trespasses. However, the Lord grants them His Spirit, who illuminates, regenerates, and quickens them by uniting them to Christ, so that Christ lives in them and they in Christ. Therefore in all circumstances they do everything out of an entirely different principle and in an entirely different manner. The seat of uprightness is neither to be found in the countenance, the clothing, the mouth, nor in their actions, but in their heart. Their intellect is illuminated by a wondrous light, their will embraces the spiritual matters which are revealed to them by that light, and their passions go out after those matters in order to have them in possession and to perform them in a manner pleasing to the Lord. They thus have an internal propensity which shines forth in their countenance, clothing, words, and deeds.
Believers are the upright. "The upright love Thee" (Song of Solomon 1:4); "Mark the perfect man, and behold the upright" (Psalms 37:37). They are upright in heart: "...God, which saveth the upright in heart" (Psalms 7:10); "Light is sown for the righteous, and gladness for the upright in heart" (Psalms 97:11). They are upright in their ways and walk: "Righteousness keepeth him that is upright in the way" (Proverbs 13:6); "Blessed are the undefiled in the way" (Psalms 119:1). The object of uprightness is the will of God. God has revealed to His church in the law what He enjoins and what He forbids. The upright person embraces this will willingly and joyfully as being the will of God -- without any exception as far as matter, manner, time, or place are concerned. Such is the manner in which the upright person deals with the law. His intellect is engaged in keeping this rule in view, the will loves it, and the affections go out after it. The singular objective of the upright person is to do the will of God and in this will he ends without any ulterior motives. "Let my heart be sound [Note: The Statenvertaling reads: "Laat mijn hart oprecht zijn tot uwe inzettingen," that is, "Let my heart be upright towards thy statutes."] in Thy statutes" (Psalms 119:80); "I will behave myself wisely in a perfect [Note: Again, the Statenvertaling speaks of "den oprechten weg," that is, "an upright way."] way" (Psalms 101:2). The Pattern of Uprightness: Truthfulness The pattern of uprightness consists in doing all things in truth. Pilate once asked, "What is truth?" but he did not wait for an answer. You, however, hear what truth is. First, God is truth (Deuteronomy 32:4). He is nothing but truth, essence, life, eternity, holiness, and glory. God is the origin of all that truth which is external to Him. His work is truth and His words are truth. Secondly, the Lord Jesus is the truth (John 14:6), for He is the antitype and the embodiment of the types and shadows. Thirdly, the word of God is truth (John 17:17), and it is the object and rule that must be believed and performed. Fourthly, there is also truth which is to be found within man. "Behold, Thou desirest truth in the inward parts" (Psalms 51:6). It is the latter which we shall discuss here. To this belongs truth as it relates to our mind, heart, mouth, works, and objectives.
(1) There is truthfulness which pertains to the intellect. Thus, the intellect, being illuminated by the Holy Spirit, perceives and understands the divinely revealed matters -- which pertain to the way of salvation through Christ -- in such a manner as is consistent with their very essence. There is harmony between their perception and the matters themselves. "... the acknowledging of the truth which is after godliness" (Titus 1:1). This is to have "the mind of Christ" (1 Corinthians 2:16). "If so be that ye have heard Him, and have been taught by Him, as the truth is in Jesus" (Ephesians 4:21); "The truth of Christ is in me" (2 Corinthians 11:10).
(2) There is a truthfulness of the heart, which is the acquiescence of the will with those divine truths to be believed and performed. The heart is united with this will so that with desire and love it believes and does this will. Thus, that which is truth in the Word of God is also truth within them. "O how love I Thy law!" (Psalms 119:97); "For I delight in the law of God after the inward man" (Romans 7:22).
(3) There is a verbal truthfulness, which is the harmony of words with the heart -- the heart which, as has just been stated, is now illuminated and exercises love. This transpires when we speak of divine matters, confess the truth, and in our fellowship with people, express the matter as it is and as it is to be found in the heart. "My mouth shall speak truth" (Proverbs 8:7); "I speak the truth in Christ, and lie not" (1 Timothy 2:7); "Speak every man truth with his neighbour" (Ephesians 4:25).
(4) There is a truthfulness of performance when our countenance and conversation -- regardless of whether this pertains to the spiritual or civil realm -- agree with the heart which knows and loves the will of God as revealed in the Word of God. "O how love I Thy law! it is my meditation all the day" (Psalms 119:97); "But be ye doers of the word" (James 1:22); "I will direct their work in truth" (Isaiah 61:8); "I found of thy children walking in truth" (2 John 1:4). There is a truthfulness of objective when our objective is in harmony with the will of God, as well as our heart, mouth, and deeds. In being upright it is particularly required that the goal we have in view be in harmony with all that we say -- or else it is all corrupt. An evil objective corrupts good means and evil means corrupt a good objective. "If I regard iniquity in my heart, the Lord will not hear me" (Psalms 66:18); "The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness" (Matthew 6:22-23). Now consider all this collectively; it all must harmonize. When all this harmonizes, there is truthfulness; and this truthfulness constitutes the true essence of uprightness. Where such truthfulness is lacking in some measure, uprightness will not be functioning.
God: The Origin of Uprightness
God is the cause of uprightness, for God grants light to know the truth, gives love for the truth, and gives truth in the heart. Thus, this is also true for uprightness in all actions which issue forth out of the heart which is spiritually alive. "I will direct their work in truth" (Isaiah 61:8). David recognized that this has to proceed from the Lord and he therefore prayed for it. "Let my heart be sound in Thy statutes" (Psalms 119:80). Although God touches and reforms the heart directly, He nevertheless uses the Word as the means. "Sanctify them through Thy truth: Thy word is truth" (John 17:17). The nature of this virtue having been presented, everyone is obligated to exercise it. God required this from Abraham and all who are His children by faith. "Walk before Me, and be thou perfect" (Genesis 17:1); "Thou shalt be perfect with the Lord thy God" (Deuteronomy 18:13); "Be ye therefore wise as serpents, and harmless as doves" (Matthew 10:16). Your heart will inwardly be convinced of the justness of this requirement and the obligation to it. As you turn to yourself, however, and hold before you the above mentioned truth as a mirror, what manner of person are you? Do you belong to the upright? It is necessary to bring those who are not upright under conviction by showing them their wretched state; may it be a means unto their conversion. It is also necessary to convince the upright of their deficiency in this respect.
Hypocrisy: The Sin of the Unconverted
First, you truly still belong to the hypocrites if you are yet in an unconverted state. How can your heart be upright before God if you do not know Him in the face of Jesus Christ? How will you walk in the way of uprightness if the right way unto salvation is still hidden for you; if you have neither an inward desire nor love to enter upon the way to God through Christ and to tread upon the way of holiness; and if you have not even placed your foot upon that way, but yet have your darkened understanding, your stony heart, and your life in this world? All within you is corrupt and is entirely contrary to God and His will, and thus, there can be no uprightness. Even if your objective and some of your deeds -- be they civil or of an externally religious nature -- are in harmony with your heart, there is nevertheless no uprightness, for the heart itself is not right and therefore all that is in harmony with it is not right. Even if you are not a hypocrite, you are, nevertheless, not upright before God.
Secondly, you are an avowed hypocrite if you seek yourself in all that you do -- and if in all things you are striving for honor, love, and gain, and to that end conduct yourself differently from what you are. You rarely examine yourself and are so accustomed to being two-faced that it does not even occur to you when you do this. We shall therefore now depict your life and show you what you really are in your social and religious walk.
(1) As far as his social walk is concerned, it is as if the hypocrite had been educated by Cain. He speaks friendly to his neighbor and draws him out, doing so, however, to kill him. From Saul he has learned the trick to engage others, to praise someone in order to catch him in the net, or to shower him with many favors: "I shall give my daughter to David in order that she may be a snare to him." He has copied from Joab how one can express joy to someone, inquire about his well-being, and then thrust a murderous weapon into his heart. Absalom teaches him how to arrange for a meal in order to kill Amnon. Judas has instructed him how he can betray someone with kisses. David describes such as follows: "... the wicked ... speak peace to their neighbours, but mischief is in their hearts" (Psalms 28:3); "They bless with their mouth, but they curse inwardly" (Psalms 62:4); "The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords" (Psalms 55:21).
(2) As far as religion is concerned, the church will be filled with hypocrites during a season when godliness is in esteem. How desirable it would be if the hypocrite would stay away from the pulpit, and that one would not find such there who study with all their might! The one does this to acquire the reputation of being a scholar, although this is in reality not the case. If he has a conscience which points out his wrong motive, he will pacify it by insisting that after having acquired a reputation he will be better able to edify. The other pursues this in order to be esteemed as being eloquent, and the third to arouse adoration for the fact that he has a voice and gifts which are such that they bring men into ecstasy and press tears from their eyes. A fourth, while praying, appears to be drawn into heaven, and preaches as an angel. However, all this is but to gain the honor, esteem, and acclamation of the people. Upon coming from the pulpit, such men will inquire in what measure they have delighted the people. It is a balm upon their soul if many people have been in attendance, the congregation has been moved emotionally, and people say, "This is a remarkable minister." They prefer to be in that company where they are praised and people make an idol of them. The devil can change himself into an angel of light, and thus also his servants can indeed put on the hairy mantle of Elijah and the robe of John the Baptist in order to lie (Zechariah 13:4). However, the one is able to put on this garment better than others. There is no more abominable and loathsome thing under the sun than a minister who is a hypocrite.
We shall now turn to the members. The hypocrite observes how the godly conduct themselves, and he imitates this in order also to be esteemed as a godly person. Evil is thus not to be found in the external manifestation -- as if all who conduct themselves as such are hypocrites, for then the hypocrite would avoid all that. For he does not seek to be known as a hypocrite, but as a godly person. Thus, those who slander the godly refute themselves when they call the godly hypocrites, for it is evident to everyone‘s conscience that one ought to be godly and live as the godly do. When hypocrites seek to imitate this -- and precisely because the hypocrite seeks to appear to be such a one -- then, for the one who possesses the essence of that appearance, it is godly indeed.
However, the vice of the hypocrite is to be found in his heart and objective: He does not endeavor to be what he wishes to appear to be. He neither is nor strives to be as such, but only has the name in view. Once he has the name, he is satisfied and will know how to use this name to his advantage. In order to get this name, he will diligently frequent the church. Irrespective of what the circumstances may be, he must be present and one must not miss him there. He goes to hear the minister whom the godly delight to hear most, and then will specifically find a seat where he can be seen by all. When there is singing to be done he will also take a book in his hand -- even if he should not read one letter in it. He will also lift up his voice, doing so not to stir up himself and others to praise God, but that others would hear what a beautiful voice he has, or else how well he knows the tune. He will therefore start before the lead-singer and will, at the end, give the final sound. In prayer he will bow himself with much ado, or else will stand up. During prayer he will manage to heave sighs and after prayer will wipe his eyes as if he had cried. During the sermon he gives the impression of being very attentive and will occasionally arise. He will not take his eye from the minister, and it appears as if he draws the words out of his mouth and, so to speak, eats them. Occasionally he will open his Bible and will fold one of the pages as if he were marking a given text -- even if it is far removed from the text which the minister mentions. In the meantime he secretly glances sideways to see if it is being observed that he is so attentive, even though there is nothing he thinks less about than the sermon. He may perhaps be counting the panes in the windows, the pipes in the organ, or observing the engravings on the pulpit. When the deacon comes to gather alms, he pretends not to notice until the deacon is near, pretending to be disturbed by him in his attention. If he gives a coin, he selects the thinnest one so that it will sound as if it were a piece of silver. If he gives a bit more, he would wish that it would resound throughout the entire church. After the worship service, our hypocrite departs and visits this one and that one with his Bible in hand in order to show that he has come from church. He will speak very highly of the sermon and relate that it has been so edifying for him, even though he cannot say a word about it and complains about his poor memory. When hypocrites offer a prayer or read a chapter, it must be done so loudly that others would be able to hear it -- even if they were on the street. If they expect the minister for family visitation, the Bible especially must be open and sometimes two or three books will be added to this. They will be reading so attentively that they do not notice the minister -- even when he has entered the room, and will then act startled. They make acquaintance with the godly and speak to others about the familiar relationship which they have with other godly persons. Occasionally they will hold their heads a certain way, be very particular in the manner in which they measure the words of the godly (as if they gave careful heed to their words), and they even imitate some of the bad habits which some of the godly have unconsciously acquired. Yes, to stand out even more, they will make the carrying about of an insignificant thing a matter of conscience. They are very zealous about external things and conduct themselves with an air of superiority in rebuking others. Their mouths are always filled with complaints about the corruption and decay of the church. They presume to instruct ministers as to how and what they ought to preach, and have something to say about every minister and every sermon -- particularly about those whom the godly hear the least.
Hypocrites conduct themselves as beggars do: The one pretends to be thus and the other as such a person, each one understanding his art of beggary best. Likewise, the one hypocrite functions best in this respect and the other in that respect. The one is so rude in his hypocrisy that everyone can detect it, and the other can be so sophisticated that he would deceive the very best among the godly. Some have learned the art so well that they deceive themselves, and for failure of giving heed to their heart, imagine that they are sincere. If it were possible, they would even deceive God Himself. Be ashamed, hypocrites! With great aversion I have occupied myself with discovering you to yourself in order, if it were possible, to bring you to repentance. To that end consider:
(1) What an abominable monster you are in yourself, for you are not even human in the true sense of the word! Everything about you is convoluted, abominable, and evil. Are you not afraid of yourself as you resemble a devil more than a man?
(2) How abominable and hateful you are to honest people -- in a godly as well as a civil sense! Do not imagine that you will remain unknown. For a while you may be able to create the impression that you are upright in both a social and religious sense, but it will not last long before people will detect you, and then you will be the most despised man that is alive. Even if you remained undetected, what more do you have but a handful of flies?
(3) God, with whom you have to do, does know you. He is thoroughly acquainted with you and takes note of your wicked objectives and of all your hypocritical subterfuge. How abominable you then must be in the eyes of God! Hear what David says of this: "Thou shalt destroy them that speak leasing: the Lord will abhor the bloody and deceitful man" (Psalms 5:6).
(4) Job asks, "For what is the hope of the hypocrite ... when God taketh away his soul" (Job 27:8). Read the answer: "The hypocrite‘s hope shall perish" (Job 8:13); "Fearfulness hath surprised the hypocrites" (Isaiah 33:14). In Matthew 23:1-39 Jesus pronounces woe upon hypocrites eight times. A hypocrite will not be saved, but in hell will be under the most unbearable circumstances, for when the ungodly are threatened with hell, it is said that they will be with the hypocrites. "And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth" (Matthew 24:51).
Impress this upon your heart -- you who are not upright and you hypocrites -- and repent before it will be too late. "Cleanse your hands, ye sinners; and purify your hearts, ye double-minded" (James 4:8).
True Believers: Upright in Principle True believers are principally upright, for:
(1) They have spiritual light and life, are partakers of the divine nature, and Jesus has been formed within them.
(2) They perceive their wrongdoings, are grieved over them, confess them, by faith seek forgiveness in the blood of Christ, and do battle against them.
(3) They are concerned about this, since they mistrust their hearts and become conscious of their corrupt impulses. They bring their heart before the Lord and pray, "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting" (Psalms 139:23-24).
(4) This is true in a general and universal sense of the word as far as matters, time, and place are concerned; they make no exception whatsoever. Regardless of whether they fall more into the one sin than the other, it is nevertheless contrary to their intent and the wishes of their heart; it grieves them. Yes, in secret they are much more upright than they are in the presence of men, and their heart is even more upright in principle than it is in its manifestation. They can and dare say to the Lord: "With my whole heart have I sought Thee: O let me not wander from Thy commandments. Therefore I esteem all Thy precepts concerning all things to be right; and I hate every false way" (Psalms 119:10
All these matters are true evidences of uprightness. With this, believers may support and comfort themselves when they, due to detecting so much deficiency within themselves, are concerned as to whether or not they are upright. Nevertheless, they must humble themselves over their deficiencies and transgressions. To that end we wish to hold before them their faults.
(1) Reflect upon what we have said about hypocrites and thus examine yourself as to whether you have not made yourself guilty in one respect or another.
(2) Consider whether an intention suddenly surfaces which battles against the conscience and prevails. Or you may seek to pacify your conscience with spurious arguments that there is something good in it. Nevertheless, the objective is not pure, but is intertwined with a seeking of self, so that there is a discrepancy as far as the heart, countenance, words, or deeds are concerned.
(3) Carefully give heed as to whether your corrupt nature is continually engaged in suggesting ulterior motives, for example that there is not a lively and strong endeavor to have the proper objective in view; that the corruption is not sufficiently mortified and subdued; that we are careless and do not give heed to our heart; that there are circumstances in which we make room for the temptations of the devil, not earnestly battling and praying against them. Corruptions thus gain strength to stir up self-seeking motives. Sometimes when the devil tempts us to seek self, these temptations will have no effect and will be shaken off without harm being done. Sometimes he will accuse us -- be it deceitfully -- that with a given task we have self in view and thus prevent the performance of that which is good and so trouble the person. A believer, not being acquainted with his vices, is of the opinion that he truly seeks self in this endeavor and is thereby troubled and accused in nearly all things. He continually says, "This is the reason why I am doing it," and in a different situation says, "I am doing it for such and such a reason." If, however, a believer is acquainted with such assaults, he will not be disturbed by this, but will proceed with the performance of his task -- even if he does so as a man who proceeds on his way during a hailstorm. However, corrupt nature and ulterior motives will frequently surface.
(4) It is also contrary to being upright if we do a task partially. This is not to suggest that those deficiencies which are to be detected in the very best works render a man as not being upright. Such is the case, however, if our heart is not in our work and if we do it listlessly and in a lukewarm and sluggish manner, the task is performed but not with the whole mind, will, and strength, and with every effort to have a holy objective. Our own intellect, will, activity, and seeking of self will intermingle, so that the task is performed but in a half-hearted manner. Consider if you also do not perceive yourself as being guilty of this. If so, then know that:
· even though you are pleasing in Christ as far as your person is concerned, the Lord is nevertheless displeased with your lack of uprightness.
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· your lack of uprightness will soon be detected by others -- particularly by the godly. It will grieve them if they are strong Christians and it will arouse aversion and antipathy against you if they are little in grace.
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· it will render godliness suspect to those who are of the world, and for your sake there will be a widespread slandering of the godly. They will say all the more, "See, such people are they; they are a group of hypocrites."
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· you yourself will have a troubled conscience and will lack freedom in all things.
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Therefore humble yourself greatly before the Lord, be grieved over it, and let the view of the wickedness of your heart and deeds cause you to loathe yourself, and may you thus be fearful of the sin of not being upright. May it cause you to battle against it all the more earnestly and to strive for uprightness. The Necessity of Being Exhorted to Be Upright Be determined to be upright and to conduct yourself as such, for uprightness is, in the first place, an absolutely essential characteristic of the Christian, for a Christian is indeed upright. "... the upright love Thee" (Song of Solomon 1:4). Of Job we read: "That man was perfect and upright, and one that feared God, and eschewed evil" (Job 1:1); of David: "I was also upright before Him" (Psalms 18:23); of Hezekiah: "Remember now, O Lord, I beseech Thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight" (Isaiah 38:3); and of Noah: "Noah was a just man and perfect in his generations" (Genesis 6:9). Uprightness is also an inseparable attribute of all virtues. Uprightness is a requisite in prayer: "God is a Spirit: and they that worship Him must worship Him in spirit and in truth" (John 4:24); of faith: "Now the end of the commandment is charity ... of faith unfeigned" (1 Timothy 1:5); of love: "Let love be without dissimulation" (Romans 12:9); of the entire disposition of the heart: "And I pray God your whole spirit and soul and body be preserved blameless" (1 Thessalonians 5:23); and of our entire conversation: "Therefore let us keep the feast ... with the unleavened bread of sincerity and truth" (1 Corinthians 5:8). Since uprightness is thus such an essential and inseparable characteristic of the Christian as well as of his work, what shall we then undertake unless we do so with uprightness?
Secondly, uprightness is desirable and befitting for a Christian, for the God with whom we have to do is pure light, is the only searcher of the hearts whom we cannot deceive, who perceives the least deviation, desires truth in the inward parts, whose eyes are upon the truth (Jeremiah 5:3), and who delights in those who are upright in their way (Proverbs 11:20). Does having fellowship with such a God not require uprightness? The Lord Jesus in whom we put our trust is perfectly upright and there is no guile in His mouth. The Holy Ghost who dwells in you as in a temple, is the Spirit of truth (John 14:17), who leads His children in the truth (John 16:13). He would be grieved if you were to corrupt your ways and deviate toward unrighteousness. The Word of God by which you have been regenerated, which is your food and the rule of your life, is truth (John 17:17); it is the word of truth (Psalms 119:43). Ought this not to motivate you to be truthful in all your dealings? The spiritual life which is in you, and the image of God which you bear, "is created in righteousness and true holiness" (Ephesians 4:24). Pursue therefore the principle of uprightness of spiritual life, follow the leading of the Holy Spirit, and in all uprightness walk before the all-seeing eye of your God. See to it that your deeds are in harmony with your name.
Thirdly, uprightness is a very precious ornament, and insincerity renders all virtues which someone may possibly possess despicable. However, uprightness renders all other virtues glorious, adds luster to godliness, and causes the upright to be loved by natural men, by the godly, and by God Himself.
(1) They will be loved by natural men. As much as they may mock with the godly, they have esteem for the upright. They say, "They are a group of hypocrites; however, so and so is genuine and is upright and with such a person I would wish to die" (even though it is mostly out of self-love in order not to be deceived). The words of the upright find entrance with them, and the upright are able to win others also without words. If uprightness were to shine forth in all the godly, what a luster godliness would have in the world!
(2) The uprightness of others is precious to the godly; they do not desire to have fellowship with two-faced people (Psalms 26:4). Rather, their eyes are upon the faithful and upright ones (Psalms 101:6). Even though someone has been regenerated in essence, but his uprightness nevertheless is penetrated with a seeking of self, the godly can have no fellowship with him. It is their desire to love them, walk sweetly with them, and take counsel with them; however, there is inner resistance. They cannot unite their heart with them; such cause them labor, toil, and sorrow. However, the heart is at once united with the upright, and the godly find delight in and are edified by their company. Lydia used uprightness as an argument with Paul by saying, "If ye have judged me to be faithful to the Lord, come into my house, and abide there" (Acts 16:15).
(3) However, all this is superseded by the fact that God Himself finds pleasure in the upright. "Such as are upright in their way are His delight" (Proverbs 11:20). Just as we delight in observing those whom we love, so it is written of the Lord, "His countenance doth behold the upright" (Psalms 11:7). The upright are harmless and do not wish to use evil means to help themselves. Rather, it is the Lord who "saveth the upright in heart" (Psalms 7:10). God adopts the upright to be His intimate companions upon whom He bestows a special measure of His goodness. "Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart" (Psalms 15:1-2). The Lord causes the heart of the upright to be joyful. "Light is sown for the righteous, and gladness for the upright in heart" (Psalms 97:11). If there is anything that ought to motivate you, this ought to be it. Be therefore upright, for the upright are loved by everyone, whereas hypocrites are hated.
Fourthly, God evaluates his children according to their uprightness. It pleases the Lord not to make His children perfect in this life. Everything is only in part here, and daily they still offend in many things. However, they are called the upright according to their inherent uprightness. By way of this uprightness all their weaknesses are, so to speak, covered in Christ. David had committed great sins, for at one time he misbehaved himself in this respect and then again in a different respect. Nevertheless, due to his uprightness, it is written of him, "Because David did that which was right in the eyes of the Lord, and turned not aside from any thing that He commanded him all the days of his life, save only in the matter of Uriah the Hittite" (1 Kings 15:14 -- for in that instance he had behaved himself hypocritically. Such is also true relative to the sins of Asa. "Nevertheless Asa‘s heart was perfect (upright) with the Lord all his days" (1 Kings 15:14). The conclusion of the rebuke addressed to Jehoshaphat was, "Nevertheless there are good things found in thee, in that thou ... hast prepared thine heart to seek God" (2 Chronicles 19:3). Hezekiah prayed, "The good Lord pardon every one that prepareth his heart to seek God, the Lord God of his fathers, though he be not cleansed according to the purification of the sanctuary" (2 Chronicles 30:18-19). In Christ, God will overlook your defects if you walk before the countenance of the Lord with a truly upright heart. Therefore, be upright.
Fifthly, uprightness will give much liberty in the performance of our duty. Let the hypocrite fear the light, let the darkness be his refuge, let him be fearful of doing anything where opposition is to be expected, and let him be terrified and tremble due to each plague God sends into the world, but the upright man will be fearless, will have the courage to stand up for God‘s cause, will manifest himself as a young lion, and will perform his duty. He will stand firm against all slander and danger, for he has freedom within and anticipates God‘s help without. "God forbid that I should justify you: till I die I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go" (Job 27:5-6); "If I covered my transgressions as Adam, by hiding mine iniquity in my bosom: Oh that one would hear me! behold, my desire is ... that mine adversary had written a book. Surely I would take it upon my shoulder, and bind it as a crown to me. I would declare unto him the number of my steps; as a prince would I go near unto him" (Job 31:33
Sixthly, uprightness yields a peaceful life and a dying in comfort. A hypocrite continually lives in unrest and fears that he will be found out. Much calculation is required to cover one hypocritical act with the other. An upright person, however, has a peaceful conscience, and he is steadfast and sure of himself. "For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity ... we have had our conversation in the world" (2 Corinthians 1:12). And, if the hour of death arrives, and sins come to mind, it will be a comfort that our heart has nevertheless been upright before the Lord. "O Lord, I beseech Thee, how I have walked before Thee in truth and with a perfect heart, and have done that which is good in Thy sight" (Isaiah 38:3). The Means to Uprightness
Therefore, by way of continual exercise, be very zealous to acquire a propensity of uprightness and to have such an entirely upright disposition -- so that uprightness will, so to speak, spontaneously issue forth, manifesting itself in all your deeds.
(1) Before the Lord acknowledge the corruption of your heart and that which issues forth out of this heart, and show at the same time the hatred and aversion you have for it, and your desire for uprightness and truthfulness.
(2) Acknowledge your impotence, and that it is impossible for you to bring and maintain your heart in such an upright disposition. However, also acknowledge that the Lord has both the power and goodness to grant this to you. Therefore, come before the Lord with that desire and your destitute condition. Pray the Lord for this, doing so earnestly, humbly, and persistently, saying, "Let my heart be sound in Thy statutes; that I be not ashamed" (Psalms 119:80). As you thus pray, look unto the Lord Jesus, who has merited spirit and life for you and has appropriated these merits to you. Come before the Lord with this, while holding before Him the promise He has made, namely, that He would cause our work to be in truth (Isaiah 61:8).
(3) Pay careful attention to your heart, which leans toward insincerity, and resist this insincerity at once. No matter how much shame or injury may come upon you, remain steadfast in your uprightness.
(4) If you have done something insincere, reflect upon this for some time, so that it will deeply grieve you and make you more careful in the future.
(5) Remain continually in the presence of the Lord. The perception of the presence and omniscience of God is a powerful means unto uprightness. These two are therefore conjoined: "Walk before Me, and be thou perfect" (Genesis 17:1).
(6) As you thus proceed, focus continually upon the Word of truth. Endeavor to understand its spiritual meaning, and the truth will make you free. You will increase in a walking in the truth; and one thus enters heaven. "Blessed are the undefiled in the way" (Psalms 119:1).