Uprightness is denoted by several different words in the Hebrew language, each of which renders its meaning from a different perspective. There is ישר (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 תם (tom), which is a derivative of תמם (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 נכה (nakoach), which is a derivative of נכה (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 אמה (emeth). When the Hebrews speak uprightly, they say, “It is באמה (beemeth=in truth),” that is, amen, truth; it is all harmonious. In Greek we have τὸ γνήσιον (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 ἀφθαρσία (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 εἰλικρίνεια (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 (Matt 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 1:4); “Mark the perfect man, and behold the upright” (Ps 37:37). They are upright in heart: “…God, which saveth the upright in heart” (Ps 7:10); “Light is sown for the righteous, and gladness for the upright in heart” (Ps 97:11). They are upright in their ways and walk: “Righteousness keepeth him that is upright in the way” (Prov 13:6); “Blessed are the undefiled in the way” (Ps 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 sound1 in Thy statutes” (Ps 119:80); “I will behave myself wisely in a perfect2 way” (Ps 101:2).