Psalms 25:21

Psa 25:21 Let integrity and uprightness preserve me; for I wait on thee.

Ver. 21. Let integrity and uprightness preserve me] Integrity of conscience and uprightness of conversation.

For I wait on thee] viz. For the accomplishment of thy promise, That with the upright thou wilt show thyself upright, Psa 18:25.

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.

Psa_25:21

Let integrity and uprightness preserve me; for I wait on Thee.

Resolutions made and strength invoked for a year of duty

What should our memories do for us? If we are really humbled and grateful for the past, what should we resolve on now? We should strive to grow in grace, that love may abound more and more. How may we realise this desire, for we have many enemies?

1. The first disposition essentially requisite to our success is said to be integrity and uprightness. The petition implies that he would be sincere and upright towards God. If we are to be sincere we must correct our own faults. We must cherish those dispositions which God approves. We must try to fulfil our duty better. And we must do all the good we can. We have instances in Scripture of resolutions that were very fruitless. Israel said at Sinai, All that the Lord hath spoken we will do. And yet in less than six weeks they were dancing before the Golden Calf. Surely the wreck of many a fair hope in past years may tell us it is not wise to depend on ourselves. The Psalmist says, For I wait on Thee--I look to Thee to sustain that integrity, I look to Thee to bless it, without Thee I can neither continue upright nor secure a blessing from uprightness. The grace of God alone can enable us to profit by any external advantages. It is God who must help us to conquer even the least fault. It is God alone can help us to walk with any measure of steadfastness in the path of obedience. (Baptist W. Noel, M. A.)

Justice, honesty, truth, and sincerity

Integrity and uprightness are terms of like import, and signify a virtue that is essential to all true religion and morality.

I. The nature of integrity or uprightness in our dealings with men.

1. With respect to our actions; and so it may be taken for justice and honesty, in opposition to injuring and cheating. It is very dishonest to borrow money or goods, or to trade upon credit, without upright designs and fair prospects of paying everyone his own.

2. With respect to our words. This may be taken as truth, in opposition to lying. But to understand a lie there are moral distinctions that must be attended to. The wrong of falsehood consists in knowing or thinking one thing and saying another with an intent to deceive. There are lies which men call ludicrous, but they had better be avoided. Others, called, officious, which are told to hide a fault, or to prevent some mischief. The worst of all is the injurious lie.

II. Recommend this integrity.

1. In its native beauty.

2. For the reality and honour of religion. All religion is mockery, and vain pretence without it.

3. The safety and happiness of all society depend upon it. There is no living with a man of a false heart and tongue.

4. Integrity is of high advantage to ourselves. It prevents abundance of guilt, and many a throbbing wound in the conscience which a contrary temper and behaviour would subject us to. It screens us from the reproach and vengeance of wicked men. This should excite a religious care, upon Christian principles, to exceed the brightest of the heathen in our moral conduct. Let us see that our hearts be made upright by the renewing of our minds. (J. Guise, D. D.)

Integrity

Truthfulness, integrity, and goodness--qualities that hang not on any mans breath--form the essence of manly character, or, as one of our old writers has it, that inbred loyalty unto virtue which can serve her without a livery. He who possesses these qualities, united with strength of purpose, carries with him a power which is irresistible. He is strong to do good, strong to resist evil, and strong to bear up under difficulty and misfortune. When Stephen of Colonna fell into the hands of his base assailants, and they asked him in derision, Where is now your fortress? Here, was his bold reply, placing his hand upon his heart. It is in misfortune that the character of the upright man shines forth with the greatest lustre; and when all else fails, he takes his stand upon his integrity and his courage. (Christian Weekly.)

Psa_26:1-12

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 25:21. Let integrity and uprightness preserve me — Though I have greatly offended thee, yet remember that I have dealt honestly and sincerely with mine eugenics, while they have dealt falsely and injuriously with me; and therefore judge between them and me, and deal with me according to the righteousness of my cause and conduct toward them. David’s praying that integrity might preserve him, “intimates,” says Henry, “that he did not expect to be safe any longer than he continued in his integrity and uprightness; and that while he did continue in it, he did not doubt of being safe. Sincerity,” adds he, “will be our best security in the worst of times. Integrity and uprightness will be a man’s preservation more than the wealth and honour of the world can be; this will preserve us to the heavenly kingdom. We should therefore pray to God to preserve us in our integrity, and then be assured that that will preserve us.”

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

25:21 Just as it opened, the psalm closes with a commitment of trust and hope (see 9:18; 25:5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Forasmuch as I have behaved myself uprightly toward mine enemies, let them know that thou art the defender of my just cause.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer--

integrity, &c.--to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 21. Let integrity and uprightness] I wish to have a perfect heart, and an upright life. This seems to be the meaning of these two words.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. Let integrity and uprightness preserve me. Some are of opinion, that in these words David simply prays that he may be preserved from all mischief, on the ground that he had conducted himself inoffensively towards others, and had abstained from all deceit and violence. Others make the words to contain a twofold subject of prayer, and understand them as including at the same time a desire that God would bestow upon him a sincere and upright purpose of heart; and all this lest he should break forth into revenge, and other unlawful means of preserving his life. Thus the meaning would be: Lord, although my flesh may urge me to seek relief from whatever quarter it may appear, and mine enemies also may constrain me to it by their importunity, yet do thou subdue within me every sinful passion, and every perverse desire, so that I may always exercise over my mind a pure and entire control; and let integrity and uprightness suffice as two powerful means of preserving me. We prefer the first interpretation, because he immediately subjoins a proof of his integrity. Whosoever waits upon God with a meek and quiet spirit, will rather suffer any thing which men can inflict, than allow himself to contend unrighteously with his enemies. In my opinion, therefore, David protests that such was the rectitude of his behavior amongst men, that the persecution of his enemies was wholly unmerited and unjust; and being conscious of having given no offense to any, he calls upon God as the protector of his innocence. But as he has already, in three different places, acknowledged that he was justly visited with affliction, it may seem strange that he should now glory in his integrity. This apparent inconsistency has already been explained in another place, where we have shown that the saints, in respect of themselves, always come into the presence of God with humility, imploring his forgiveness: and yet this does not prevent them from setting forth before him the goodness of their cause, and the justice of their claims. At the same time, in saying that he trusted in God, he only states what indeed is essentially necessary; for, in undertaking our defense, it is not enough that we have justice on our side, unless depending upon his promises, we rely with confidence upon his protection. It often happens, that men of firmness and prudence, even when their cause is good, do not always succeed in its defense, because they confide in their own understanding, or rely upon fortune. In order, therefore, that God may become the protector and defender of our innocence, let us first conduct ourselves uprightly and innocently towards our enemies, and then commit ourselves entirely to his protection.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

21. Let integrity and uprightness guard me. May single-hearted devotion to God and honourable behaviour to men be as it were guardian angels at my side (Psa_61:7). He prays thus, not on the ground of his own merits, but in virtue of his patient dependence on God. Cp. Psa_40:11. ‘Integrity’ is the virtue of the ‘perfect’ man. See Psa_15:2; Psa_18:23; cp. Psa_7:8. Job was “perfect and upright” (Psa_2:3). Cp. Psa_37:37.

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.

Let integrity and uprightness preserve me,.... Meaning either his own, as in Psa 7:8; and then the sense is, either that God would preserve him, seeing he had acted the faithful and upright part in the government of the people of Israel, and they had rebelled against him without a cause; see Psa 78:72; or that those might be continued with him, that he might not be led aside by the corruptions of his heart, and the temptations of Satan, and by the provocations of his rebellious subjects, to act a part disagreeable to his character, as a man of integrity and uprightness; but that these remaining with him, might be a means of keeping him in the ways of God, Pro 13:6; or else the integrity and uprightness of God are designed, which are no other than his goodness and grace to his people, and his faithfulness in his covenant and promises, or his lovingkindness and his truth; see Psa 40:11;

for I wait on thee: in the use of means for deliverance and safety; the Targum is, "for I trust in thy word".

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let integrity and uprightness preserve me - The word here rendered “integrity” means properly “perfection.” See it explained in the notes at Job 1:1. The language here may refer either:

(a) to God - as denoting His perfection and uprightness, and then the psalmist’s prayer would be that He, a righteous God, would keep him; or

(b) to his own integrity and uprightness of character, and then the prayer would be that that might be the means of keeping him, as the ground of his safety, under the government of a righteous God; or,

(c) which I think the more probable meaning, it may be the utterance of a prayer that God would show Himself upright and perfect in protecting one who put his trust in Him; one who was wronged and injured by his fellow-men; one who fled to God for refuge in time of persecution and trouble.

It was not exactly the divine perfections, as such, on which he relied; nor was it the integrity and purity of his own life; but it was the government of God, considered as just and equal, as bearing on himself and those who had wronged him.

For I wait on thee - That is, I depend on thee, or I rely on thee. This is a reason why he pleaded that God would preserve him. See the notes at Psa 25:20.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Though I have greatly offended thee, yet remember that I have dealt honestly and sincerely with mine enemies, whilst they have dealt falsely and injuriously with me; and therefore judge between them and me, and deal with me according to the righteousness of my cause, and carriage towards them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 21. Let integrity and uprightness preserve me. What better practical safeguards can a man require? If we do not prosper with these as our guides, it is better for us to suffer adversity. Even the ungodly world admits that "honesty is the best policy." The heir of heaven makes assurance doubly sure, for apart from the rectitude of his public life, he enlists the guardian care of heaven in secret prayer: for I wait on thee. To pretend to wait on God without holiness of life is religious hypocrisy, and to trust to out own integrity without calling upon God is presumptuous atheism. Perhaps the integrity and uprightness referred to are those righteous attributes of God, which faith rests upon as a guarantee that the Lord will not forfeit his word.

Ver. 21. "For I trust in, or wait on thee." As preservation is a continued creation, so is waiting a continued trusting; for, what trust believes by faith, it waits for by hope; and thus is trust a compound of both. Robert Mossom.

Ver. 21. The open way of safety in action, and the secret way of safety in devotion.

Psalms 25:22*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

Let integrity and uprightness preserve me. Scarcely his own inherent integrity and uprightness, the want of which he has deplored when confessing that his iniquity is great (ver. 11). Rather an integrity and uprightness whereto he hopes to attain, by the grace of God, in days to come an integrity and uprightness for which he "waits" For I wait on thee.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Devoutness that fills the whole man, that is not merely half-hearted and hypocritical, is called תּם; and uprightness that follows the will of God without any bypaths and forbidden ways is called ישׁר. These two radical virtues (cf. Job 1:1) he desires to have as his guardians on his way which is perilous not only by reason of outward foes, but also on account of his own sinfulness. These custodians are not to let him pass out of their sight, lest he should be taken away from them (cf. Psa 40:12; Pro 20:28). He can claim this for himself, for the cynosure of his hope is God, from whom proceed תם and ישׁר like good angels.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

21. Integrity and rectitude shall preserve me, because I have waited for thee. The first word means completeness or perfection (integritas), i.e. freedom from essential defect. See above, on Psa 18:21; Psa 18:24 (20, 23). Here, however, it may signify the perfect rectitude of God, which will not suffer him to cast off or forsake those who wait for him, i.e. trustfully expect the fulfilment of his promises.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

shall guard me Heb. יצרוני, shall watch me.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.