He who walks blamelessly walks surely, but he who perverts his ways will be found out.
Parallel Translations
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He who walks blamelessly walks surely, but he who perverts his ways will be found out.
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He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
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He that walketh uprightly walketh securely; but he that perverteth his ways shall be found out.
Cross-references (12)
Passages linked to Proverbs 10:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Proverbs 28:18 Whoever walks blamelessly is kept safe; but one with perverse ways will fall suddenly.
- Psalms 26:11-12 But as for me, I will walk in my integrity. Redeem me, and be merciful to me. My foot stands in an even place. In the congregations I will bless Yahweh.
- Matthew 10:26 Therefore don’t be afraid of them, for there is nothing covered that will not be revealed; and hidden that will not be known.
- Isaiah 33:15-16 He who walks righteously and speaks blamelessly, he who despises the gain of oppressions, who gestures with his hands, refusing to take a bribe, who stops his ears from hearing of blood, and shuts his eyes from looking at evil— he will dwell on high. His place of defense will be the fortress of rocks. His bread will be supplied. His waters will be sure.
- 1 Corinthians 4:5 Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness, and reveal the counsels of the hearts. Then each man will get his praise from God.
- Luke 12:1-2 Meanwhile, when a multitude of many thousands had gathered together, so much so that they trampled on each other, he began to tell his disciples first of all, “Beware of the yeast of the Pharisees, which is hypocrisy. But there is nothing covered up that will not be revealed, nor hidden that will not be known.
- 1 Timothy 5:25 In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden.
- Psalms 25:21 Let integrity and uprightness preserve me, for I wait for you.
- Psalms 84:11 For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
- Proverbs 3:23 Then you shall walk in your way securely. Your foot won’t stumble.
- Psalms 23:4 Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me.
- Proverbs 17:20 One who has a perverse heart doesn’t find prosperity, and one who has a deceitful tongue falls into trouble.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
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Geneva Bible translators 1599 · Public Domain Or, surely.
Or, surely.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 10:9 He that walketh uprightly walketh surely: but…
Pro 10:9 He that walketh uprightly walketh surely: but he that perverteth his ways shall be known.
Ver. 9. He that walketh uprightly, walketh surely.] Because, keeping within God’s precincts, he keeps under his protection: as the king undertakes to secure him that travels the highway, and between sun and sun. He is tutus sub umbra leonis, safe under the hollow of God’s hand, "under the shadow of his wing." {Psa 91:1}
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Shall be known.] All shall out to his utter disgrace. See Pro 10:7. Or, He shall be known by some examplary judgment of God inflicted upon him, for a terror to others; as one that is hanged up in gibbets.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He that walketh uprightly; who is sincere, and just,…
He that walketh uprightly; who is sincere, and just, and faithful in his dealings with God and with men.
Surely; or, securely, or confidently, as the word properly signifies, and is here rendered by all the ancient interpreters, and by most of the others; quietly resting upon God’s favour and gracious providence for his protection, and being supported by the testimony of a good conscience, and therefore not fearing nor caring who knows or observes his actions, which he endeavours to approve both to God and to men.
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That perverteth his ways; that walks perversely, or frowardly, or in crooked and sinful paths; that dealeth hypocritically and deceitfully with God, or with men, using all possible crafts to conceal his wickedness.
Shall be known; his wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his cunning practices to avoid.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We are here told, and we may depend upon…
We are here told, and we may depend upon it, 1. That men's integrity will be their security: He that walks uprightly towards God and man, that is faithful to both, that designs as he ought and means as he says, walks surely; he is safe under a divine protection and easy in a holy security. He goes on his way with a humble boldness, being well armed against the temptations of Satan, the troubles of the world, and the reproaches of men. he knows what ground he stands on, what guide he follows, what guard he is surrounded with, and what glory he is going to, and therefore proceeds with assurance and great peace, Isa 32:17; Isa 33:15, Isa 33:16. Some understand it as part of the character of an upright man, that he walks surely, in opposition to walking at all adventures. He will not dare to do that which he is not fully satisfied in his own conscience concerning the lawfulness of, but will see his way clear in every thing. 2. That men's dishonesty will be their shame: He that perverts his way, that turns aside into crooked paths, that dissembles with God and man, looks one way and rows another, though he may for a time disguise himself, and pass current, shall be known to be what he is. It is a thousand to one but some time or other he betrays himself; at least, God will discover him in the great day. He that perverts his ways documento erit - shall be made an example of, for warning to others; so some.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain He that walketh uprightly walketh surely,.... Or, "that walketh…
He that walketh uprightly walketh surely,.... Or, "that walketh in perfection" (c) as the Targum. Not that walks without sin, no man does that; but that walks in the sincerity, integrity, and uprightness of his heart, both before God and men; who worships God in spirit and in truth, and speaks the truth in his heart to his neighbour; who is an Israelite indeed, in whom is no guile; who walks uprightly according to the truth of the Gospel; who makes the word of God the rule of his life and actions; who walks by faith on Christ, using him as the way to the Father; believing in him for salvation; walking on in him as he has received him, and especially dealing with his uprightness or righteousness for his justification before God; who walks, as Christ did, in imitation of him; who walks in love, as he did, and in all humility, meekness, patience, and self-denial; who walks in and after the Spirit of Christ; and in the truths of the Gospel, and in all the ordinances thereof; and in all holy conversation and godliness, studying to exercise a conscience void of offence towards God and men. Such a man "walks surely", or securely, safely, confidently, as the Septuagint, Vulgate Latin, and all the Oriental versions, interpret the word. Such an one has nothing to fear in his walk; he walks on "terra firma", on good ground, in a good way, which leads to life eternal: he has a good guide, the Spirit of God, which goes before him, and will be his guide even unto death, and lead him in the way everlasting, unto the land of uprightness; he has a good guard about him, not only the angels of God that encamp around him, but God himself is a wall of fire to him, and his power surrounds and protects him; he has many precious promises to support him; not only that the Lord will be a buckler to him, but will withhold no good thing from him, Pro 2:7; he has the gracious and supporting presence of God, when he passes through the fire and water of afflictions, and even through the valley of the shadow of death, so that he has nothing to fear; and has moreover the testimony of a good conscience; and having a good hope through grace, he "walks in hope", as the Targum is; yea, rejoices in hope of the glory of God, and holds fast that rejoicing to the end;
but he that perverteth his ways shall be known; who does not walk in a plain, direct, and even path, according to the rule of the word, as the upright man; but winds about here and there, goes into crooked paths, walks in craftiness as deceitful workers, whose folly shall be made manifest; though they think to hide it, and deceive men, they and their wickedness shall be exposed, their tricks and artful methods shall be laid open, and they be known to be what they are; if not in this life, yet at the last judgment, Ti1 5:24. Jarchi and Aben Ezra observe another sense of the word, "he shall be broken", and compare with it Jdg 8:16.
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(c) "qui ambulat perfecte", Pagninus, Mercerus, Gejerus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Surely - Or, securely, or confidently, as the word…
Surely - Or, securely, or confidently, as the word properly signifies; quietly resting upon God's favour and gracious providence for his protections. Known - His wickedness shall be publickly discovered.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. He that walketh uprightly] The upright man…
Verse 9. He that walketh uprightly] The upright man is always safe; he has not two characters to support; he goes straight forward, and is never afraid of detection, because he has never been influenced by hypocrisy or deceit.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 10:9. He that walketh uprightly — Who is…
Pro 10:9. He that walketh uprightly — Who is sincere, and just, and faithful in his dealings with God, and toward men; walketh surely — Hebrew, ילךְ בשׂח, shall walk securely, or confidently, as the word properly signifies; quietly resting upon God’s favour and gracious providence for his protection, being supported by the testimony of a good conscience, and therefore not caring who observes or knows his actions, which he endeavours to approve both to God and men. But he that perverteth his ways — That walks perversely, or in crooked and sinful paths; that acts hypocritically and deceitfully with God, or with men; shall be known — His wickedness shall be publicly discovered, and so he shall be exposed to all that shame and punishment which his sins deserve, and which he thought by his craft and subtlety to avoid.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Shall be known - literally, “shall be made to…
Shall be known - literally, “shall be made to know” (see Jer 31:19; Jdg 8:16 margin) in the sense of exposed.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain An upright walk is Christian, not sinless, perfection (Job…
An upright walk is Christian, not sinless, perfection (Job 1:8 ); "walking before God," not before men. (Gen 17:1 .) Impurity indeed defiles the holiest exercise. But if the will be rightly bent, the integrity will be maintained. ’Show me an easier path’ — is nature’s cry. ’Show me’ — cries the child of God — ’a sure path.’ Such is the upright walk under the shield of the Lord’s protection (Pro 2:7 . Psa 84:11 ) and Providence (Pro 1:33 . Ecc 8:5 . Isa 33:15-16 ); under the shadow of his promises (Psa 24:3-6 ); in the assurance of his present favor (1Jn 3:18-22 ), and in its peaceful end. (Psa 37:37 . Isa 57:1-2 .) There will be difficulties. But a deliverance will be wrought through them; as the Babylonish captives were delivered through the fire from the infinite greater danger of apostasy. (Dan 3:21-29 .)
From the want of this uprightness of walk, Peter denied the foundation of the Gospel. (Gal 2:14 .) Learn then the value of this principle for an enlightened and full reception of the truth; that we may welcome "a Prince as well as a Saviour" (Act 5:31 ); combine his sceptre with his sacrifice, his holy precepts with his precious promises; and prove the influence of a vital faith in godly practice. We shall thus carry out the rule of the Gospel into everything, making God the master of every thought, word, temper, motive, not less in our secular calling than in our spiritual devotedness. (1Co 10:31 . Col 3:17 .) Such an upright walk will bring a happy confidence. ’The man, conscious to himself of an honest meaning, and a due course of prosecuting it, feeleth no check or struggling of mind, no regret or sting of heart. He therefore briskly moveth forward with courage, there being within him nothing to make him halt, to distract or disturb him.’†1
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But to bend our rule to our own humour; to pervert our ways to escape trouble, or for some interested end, will shake our confidence far more than the heaviest cross. The eye of God knows the deviation already (Joh 6:70-71 ), and will bring it to shame. (Luk 12:1-2 . 1Ti 5:24 .) Thus was Jacob chastened to the end of his days. (Gen 27:1-46 . with 42:36-38.) Peter was openly rebuked. (Gal 2:11-14 .) Judas (Mat 27:3-5 ) and Ananias (Act 5:1-10 ) are known in the records of the church as a beacon to the end of time. "Let my heart be sound in thy statutes, that I be not ashamed. I will walk in my integrity; redeem me, and be merciful unto me." (Psa 119:80 ; Psa 26:11 .)
Footnotes:
†1 Barrow.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Sincerely. Or Simply, Hebrew, "in uprightness," (Haydock) or innocence.…
Sincerely. Or Simply, Hebrew, "in uprightness," (Haydock) or innocence. (Menochius) --- Manifest. The hypocrite shall be at last detected.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain perverteth his ways--acts deceitfully.
perverteth his ways--acts deceitfully.
known--discovered and punished.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 9. Walketh uprightly — Or, in integrity.
9. Walketh uprightly — Or, in integrity.
Surely — Better, securely, safely. The Septuagint, “He that walketh simply, sincerely, walketh confidently.”
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Shall be known — Shall be discovered, like our expression “shall be found out;” consequently, shall not be safe. On first clause compare Psa_23:4; Isa_33:15-16.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 9. known] i.e. found out. Comp. 1Ti_5:24; 1Ti_3:9. Some,…
9. known] i.e. found out. Comp. 1Ti_5:24; 1Ti_3:9. Some, however, render, “shall be punished,” shall be taught by bitter experience his folly, comparing Jer_31:19, where the same Heb. word is rendered, “I was instructed.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (9) Walketh surely.—He has no cause to fear lest…
(9) Walketh surely.—He has no cause to fear lest anything to his discredit should come out, but can trust quietly in the Lord (Psa_112:7); while he that goeth by crooked paths will be found out (Mat_10:26), and the fear of this gives him perpetual uneasiness. Or the meaning may be that he will be “instructed,” i.e., punished by misfortune, as Jer_31:19.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He that walketh uprightly; (Pro_2:7) Vulgate and Septuagint, "in…
He that walketh uprightly; (Pro_2:7) Vulgate and Septuagint, "in simplicity," having nothing to conceal or to fear. So Christ enjoins his followers to be guileless as children, and harmless as doves. (Mat_10:16 Mar_10:15) Surely; equivalent to "securely;" amerimnwv , Aquila, having no fear of inopportune exposure, because he has no secret sin. He that perverteth his ways; deals in crooked practices. Shall be known. (Pro_12:16) He shall be exposed and punished, and put to open shame. Having this apprehension always present, he cannot walk with confidence as the innocent does. Hence the antithesis in the text.
See homily on Pro_11:3 C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain He that walketh uprightly walketh surely.
Pro_10:9
He that walketh uprightly walketh surely.
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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 (Psa_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 lions den, kept on and were safe (see Isa_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 mans 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. Mans 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 mans 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 mans 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 mans 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 mans 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 Gods 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 Gods 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 Lords 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Pro_10:9. Be known, i.e., “be made known,” or, discovered.
CRITICAL NOTES.—
Pro_10:9. Be known, i.e., “be made known,” or, discovered.
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Pro_10:11. For second clause, see on Pro_10:6.
MAIN HOMILETICS OF THE PARAGRAPH—Pro_10:9-10
OPPOSITE CHARACTERS
I. He who walketh uprightly.
1. Is a restorer of an ancient path. The way of uprightness is much older than the human race, and was originally the only way Known in the universe to intelligent and moral creatures. Uprightness is as old as God. Crooked walking is of the creature and but of yesterday compared with uprightness. He who walks uprightly is a restorer of the breach made in heaven, and re-establishes the old paths (Jer_6:16) of righteousness upon earth. The way of uprightness was the way in which man walked in Eden. In Eden also man lost this way by entering the by-path of transgression and thus ceased to walk with God. The man that walks uprightly is a restorer of man’s ancient dignity as a walker with God. He shall “be called a repairer of the breach, a restorer of paths to dwell in” (Isa_58:12). A man who reopened up some ancient and important highway to a great city would be regarded by the citizens as a benefactor; how much more ought he to be held in esteem whose life reveals this ancient highway of holiness, who by his uprightness becomes himself a way to others.
2. He obeys an ancient command. “When Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me and be thou perfect”—upright (Gen_17:1). Often the great want of a partially-civilised country is a straight and level road, by which commerce can easily find its way to the central city, and a royal edict is sometimes issued that such a road should be made. The great want of the world in the day when this command was given to Abram was an example of uprightness in a human life. The need of the world in this direction is still great, and the ancient command given to the patriarch is still in force.
3. His walking is not limited to the present life. He walks in the same way after death as before it. “He shall enter into peace: they shall rest in their beds, each one walking in his uprightness” (Isa_57:2). Heaven has no better way of walking than the way of uprightness, and death will not make any change in the moral characteristics of the godly man, except to intensify and strengthen them. The death of the seed-corn will not be the means of giving birth to a different kind of seed, but only of making an increase of the same kind. Death is needful, not to change one thing for another, but to make much out of little. Death will bring heaven to the godly and upright, but it can give nothing to an upright man better than his uprightness, but this it can do, it can render him more entirely and completely upright. Hence the path of the upright is a path which death cannot end—a path which, begun to be trodden in time, will be continued in throughout eternity. The happiness of the human creatures who make up a family, or a larger community, will depend very much upon the uprightness of each member. Heaven’s blessedness springs from the perfectly upright character of each citizen of that perfect city.
4. His upright walk is sure, or safe, because it is preservative of character. Uprightness is to character what salt is to food. He who walks uprightly can never become less godly and righteous, but must of necessity become more and more so; hence the Psalmist’s prayer, “Let integrity and uprightness preserve me” (Psa_25:21).
II. Two phases of character are placed in contrast to that of the upright man.
1. That of the man whose evil nature does not lie entirely upon the surface. “He that perverteth his ways” and yet endeavours to cloak his perversion, to hide his wrong-doing. The “winking of the eye” mentioned in Pro_10:10 indicates an effort after concealment. Those who “pervert” their ways pervert nature in order to attain their ends. The eye is intended by God to be a revelation of the soul, and where integrity and sincerity dwells, it is so. But he who walks crookedly or perversely makes an unnatural use of his eye, and by means of it endeavours to work ill to his neighbour. But all his efforts at concealment will at some time or other be ineffectual; the very means he uses to conceal his evil plans may be the means of awakening suspicion. And if he succeeds in blinding the eyes of his fellow men, “the Lord will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts” (1Co_4:5). The day of judgment will reveal the guilty secrets of many who have never yet—nor ever will be until that day—fully “known.”
2. That of him whose perversity is manifest to all. The “prating fool” cannot conceal what he is. Upon him and upon his destiny, see Homiletics and Suggestive Comments on Pro_10:8.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_10:9. An upright walk is Christian, not sinless, perfection (Job_1:8); “walking before God,” not before men (Gen_17:1). Impurity, indeed, defiles the holiest exercise. But if the will be rightly bent, the integrity will be maintained. “Show me an easier path,” is Nature’s cry. “Show me,” cries the child of God, “a sure path.”—Bridges.
To walk uprightly, or to walk in integrity, means to act according to one complete scheme: not as the fool does (Pro_10:8), behaving one way and believing another. It means to aim for “something stable” (chap. Pro_2:7); and hence, of course, not to lay our plans so that we ourselves know they must ultimately fail. He walks surely or securely, i.e., must certainly succeed.—Miller.
The dissembler walks in crooked paths. Like Judas, who put on a cloak of charity to hide his covetousness (Joh_12:6), he conceals the selfish principles which regulate his behaviour under the appearances of piety, prudence, and other good qualities. But he cannot hold the mantle so tight about him as to conceal from the wise observer his inward baseness. It will occasionally be shuffled aside, it will at length drop off, and he shall be known for what he is, abhorred by all men, and punished with other hypocrites.—Lawson.
Walking uprightly stands opposed to all duplicity, all tortuous policy, all the crooked arts of manœuvering, for the purpose of promoting reputation, interest, comfort, or any other end whatsoever. He who walketh thus, walketh surely. He walks with a comfortable feeling of security, a calm, unagitated serenity of mind. This springs from confidence in that God whose will he makes his only rule. In the path of implicit obedience he feels that he can trust. And further, the way in which he walks is the surest for the attainment of his ends. Proverbs are generally founded in observation and experience, and express their ascertained results. Hence, even though not inspired, they have generally truth in them. It has become proverbial that “honesty is the best policy.” The meaning is, that acts of deceit very frequently frustrate the object of him by whom they are employed, and land him in evils greater than the one he meant, by the use of them, to shun.—Wardlaw.
First—the heart of the upright man hath God’s own eye to behold it, and His Spirit to testify the faithfulness of it, and so receiveth comfort from Him, as Job did, when in the confidence of his cause and conscience he saith, “O that some would hear me, behold my desire is that the Almighty would answer me” (Job_31:35). Secondly, the course of their actions is such as will endure light, and the more they are examined the better they will prove, and therefore they need not fear any might or malice, or cunning adversaries that shall seek their disgrace. And upon the assurance of this the prophet professeth his undaunted courage and magnanimity, with challenge also to his calumniant enemy, whosoever he were, “I have set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me,” etc. (Isa_50:7-8.) Thirdly, their bodies and state are in God’s custody, and He hath undertaken the defence and preservation of them, whereas the wicked are out of God’s protection and perpetually go into peril. Fourthly, their souls are prepared for death and for judgment, and therefore more desire to be dissolved than are afraid to hear of the nearness of their dissolution.—Dod.
I. An upright walker is sure of easily finding his way: it requires no laborious dealing to find out what is just. II. He treads upon firm ground; upon solid, safe, and well-tried principles.… The practice built on such foundations must be very secure. III. He walks steadily. A good conscience steers by fixed stars, and aims at fixed marks. An upright man is always the same man, and goes the same way; the external state of things does not alter the moral reason of things with him, or change the law of God.—Sydney Smith.
I. The way of uprightness is the surest for despatch, and the shortest cut towards the execution or attainment of any good purpose, securing a man from irksome expectations and tedious delays. II. It is fair and pleasant. He that walketh in it hath good weather and a clear sky about him; a hopeful confidence and a cheerful satisfaction do ever wait upon him. Being conscious to himself of an honest meaning, and a due course in prosecuting it, he feeleth no check or struggling of mind: no regret or sting of heart. III. He is secure of his honour and credit. He hath no fear of being detected, or care to smother his intents. IV. He hath perfect security as to the final result of his affairs, that he shall not be quite baffled in his expectations and desires. He shall prosper in the true notion of prosperity, explained by that Divine saying, “Mark the perfect man, and behold the upright, for the end of that man is peace.”—Barrow.
Pro_10:10. The connection of the clauses is—to speak feignedly and to speak rashly are both alike dangerous: to do the former hurts others, to do the latter hurts oneself. When we avoid cunning and feigned speaking, we are not to run into the opposite extremes of prating folly.—Fausset.
The one shuts his eye to conceal his subtlety, the other opens his mouth to declare his folly. The one winketh, but sayeth nothing; the other says too much, but thinketh not what he says. The one giveth sorrow to the deceived in his malicious bounty; the other taketh a fall from the superfluous bounty of his own words.—Jermin.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain v. 9. He that walketh uprightly, in purity or…
v. 9. He that walketh uprightly, in purity or piety of life, walketh surely, with the confidence flowing from a good conscience; but he that perverteth his ways, adopting hidden or crooked ways of conducting himself in order to gain his aims and objects, shall be known, made manifest in his real nature, exposed for what he is in his heart.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 10:9 Paths are a metaphor for life (see 1:15).
10:9 Paths are a metaphor for life (see 1:15).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.