The way of the just is uprightness: thou, most upright, dost weigh the path of the just.

The way of the just is uprightness: thou that art upright dost direct the path of the just.

The way of the just is right, the path of the just is right to walk in.

The way of the just is uprightness: thou that art up right dost direct the path of the just.

The path for the righteous is uprightness, O upright One, The path of the righteous Thou dost ponder.

The way of the just is uprightness: you, most upright, do weigh the path of the just.

The way of the good man is straight; the road of the upright is made smooth by you.

The way of the just is straight; Thou, Most Upright, makest plain the path of the just.

The way of the righteous is level. O Just One, you make the path of the righteous smooth.

The path of the just is upright; the difficult path of the just is right to walk in.

Semita justi rectitudines; rectam viam justi æquabis, (vel, tu, qui rectus es, viam justi æquabis.)

Straightnesses are the way of the righteous man. He does not praise the righteousness of the godly, as some have falsely supposed, but shews that, through the blessing of God, they are prosperous and successful during the whole course of their life. Having only stated briefly in the beginning of the verse, that "their ways are plain and smooth," he explains more fully in the second clause, ascribing it to the grace of God that in an open plain, as it were, the righteous proceed in their course, till they reach the goal. Thou wilt weigh the straight path of the righteous. The word weigh contains a metaphor, that God, by applying a balance, as it were, brings to an equal measure those things which in themselves were unequal. The Hebrew word ysr (yashar) is ambiguous, for it may refer either to God or to the path. Accordingly some render it, Thou, who art upright, will direct the path of the righteous; [1] and in other passages God is called upright. (Deuteronomy 32:4; Psalm 25:8.) There would also be propriety in the allusion, that the straightness of which he spoke proceed from God, for he alone is straight or upright. But the other version appears to be more natural. [2] He promises in general, that God will take care of the righteous, so as to lead them, as it were, by his hand. When the wicked prosper and the righteous are oppressed, everything in this world appears to be moved by chance; and although Scripture frequently declares and affirms that God takes care of them, (Psalm 37:5; 1-Peter 5:7,) yet we can scarcely remain steadfast, but waver, when everything that happens to them is unfavourable. Yet it is true that the ways of the righteous are made plain by God's balance, however rough and uneven they may appear to be; and not only so, but he has committed them to the guardianship of his angels, "lest they should be injured, or dash their foot against a stone." (Psalm 91:11.) But for this, they would easily fall or give way through exhaustion, and would hardly ever make way amidst so many thorns and briers, steep roads, intricate windings, and rough places, did not the Lord lead out and deliver them. Let us therefore learn to commit ourselves to God, and to follow him as our leader, and we shall be guided in safety. Though snares and artifices, the stratagems of the devil and wicked men, and innumerable dangers, may surround us, we shall always be enabled to escape. We shall feel what the Prophet says here, that our ways, even amidst deep chasms, are made plain, so that there is no obstacle to hinder our progress. And, indeed, experience shews, that if we are not led by God's guidance, we shall not be able to push our way through rugged roads; for so great is our weakness that we shall scarcely advance a single step without stumbling at the smallest stone that comes in our way. Satan and wicked men not only entangle and delay us by many perplexities, and not only present to us slight difficulties, but cause us to encounter sometimes high mounds and sometimes deep pits, which even the whole world would be unable to avoid. It is therefore proper for us to acknowledge how much we need heavenly direction, and to confess with Jeremiah, "I know, O Lord, that the way of man is not in himself; and it is not in man that walketh to direct his steps." (Jeremiah 10:23.) Let us not be puffed up with vain confidence, as if the result were placed in our own power. Let us not boast, as James warns us, that "we shall do this or that." (James 4:15.) Such is the manner of rash men, who act as if they could do everything at their own pleasure; while it is not in our power, as Solomon tells us, to direct our tongue so as to give a proper answer. (Proverbs 16:1.) In vain, therefore, do men form plans, and deliberate, and decide about their ways, if God do not stretch out his hand. But he holds it out to the righteous, and takes peculiar care of them; for, while the providence of God extends to all, and while he supplies the wants of young ravens (Psalm 147:9) and sparrows, (Matthew 10:29,) and of the smallest animals, yet he has a fatherly kindness towards the godly, and delivers them out of dangers and difficulties.

Footnotes

1 - It will be observed, that this accords very nearly with our English version. -- Ed

2 - Bishop Stock's rendering is, "The road of the just is the direct road; rightly the path of the just dost thou make even;" and he makes the following annotations: -- "The direct road to happiness, the object of all human pursuit. Rightly,' or with reason, the path of the just dost thou make even,' smooth before him, till he reaches his journey's end. The straight road is the short one,' says the divine as well as the geometrician." -- Ed

The way of the just is uprightness - The Hebrew is literally, 'The way to the just is uprightness;' the word 'way' probably refers to God's way, or his dealings with the righteous. The sentiment is, that his dealings with them are just; that though they are afflicted and oppressed, yet that his ways are right, and they will yet perceive it. This is language supposed to be used by the captive Jews after they had seen the proud city of Babylon taken, and after God had come forth to restore them to their own land. The word 'uprightness' in the original is in the plural number, but is often used in the sense of straightness Proverbs 23:31; Song 7:10; of sincerity, or uprightness Song 1:4; or of righteousness as a judge Psalm 9:9; Psalm 58:2; Psalm 99:4.
Thou most upright - Evidently an address to God, as being most just, and as having now evinced his uprightness in the deliverance of his people. The same epithet is applied to him in Deuteronomy 32:4; Psalm 25:8; 92:16.
Dost weigh the path of the just - The word used here (פלס pâlac) may mean to weigh as in a balance Psalm 58:3; but it may also mean, and does usually, to make straight or smooth; to beat a path; to make level Psalm 78:50; Proverbs 4:26; Proverbs 5:21. Here it probably means, that God had made the way smooth, or exactly level. He had removed all obstacles, and had conducted his people in a plain and leveled way (see the notes at Isaiah 40:3-4).

The way of the just is uprightness,.... Or, "the way for the just is uprightnesses" (s), most upright; the way which is appointed for him, and which he is directed to walk in, is a way of righteousness and holiness, and in which he does walk; he walks uprightly, according to the rules of the word, becoming the Gospel of Christ, and worthy of his calling: or, it is "evennesses"; a most plain and even way, in which men, though fools, shall not err, Isaiah 35:8 or, "the way" of the Lord "to the just is uprightnesses", or "evennesses"; most upright, or most even; there is no inequality in it, though sometimes so charged, Ezekiel 18:25 it is entirely agreeable to justice, equity, and truth; regular and even, and suited to all his perfections of wisdom, goodness, &c. (t):
thou most upright; these words are addressed to God, and contain an appellation and description of him, who is upright, just, and true, and loves upright and righteous persons; so Kimchi and Ben Melech take the word to be in the vocative case, and as an address to God; though some render them, "he is upright" (u); that is, the just man is upright, whose way is uprightness; but the former sense best agrees with what follows:
dost weigh the path of the just; observe, consider, and approve of it, as being according to rule, and agreeable to his mind and will, Psalm 1:6 or, "thou dost level" or "make even the path of the just" (w); remove all impediments and obstructions out of it, direct his goings, order his steps, and cause him to walk in a straight way, wherein he shall not stumble, Jeremiah 31:9 and so this is a reason given why the way of the just is even, because it is made so by the Lord himself.
(s) "via justo rectitudines", Vatablus. (t) For this note, I am indebted to my learned, pious, and ingenious friend, the Revelation. Mr. Hervey; see Theron and Aspasio, vol 2. Dialog. 13. p. 225. Ed 3. (u) "rectus est", De Dieu. (w) "aequabis", Vatablus. So Ben Melech explains it by making a thing plain and even.

uprightness--rather, "is direct," that is, is directed by God to a prosperous issue, however many be their afflictions in the meantime (as in the case of the Jewish exiles); the context requires this sense (Psalm 34:19; Proverbs 3:6; Proverbs 11:5), [MAURER]: thus "way" means God's dealings with the righteous (Psalm 37:23).
most upright-- (Deuteronomy 32:4).
dost weigh-- (1-Samuel 2:3; Proverbs 5:21). Rather, "thou dost make plain and level" [MAURER], removing all obstacles (Isaiah 40:3-4).

The righteous, who go astray according to the judgment of the world, thus arrive at a goal from which their way appears in a very different light. "The path that the righteous man takes is smoothness; Thou makest the course of the righteous smooth." ישׁר is an accusative predicate: Thou rollest it, i.e., Thou smoothest it, so that it is just as if it had been bevelled with a rule, and leads quite straight (on the derivative peles, a level, see at Job 37:16) and without interruption to the desired end. The song has here fallen into the language of a mashal of Solomon (vid., Proverbs 4:26; Proverbs 5:6, Proverbs 5:21). It pauses here to reflect, as if at the close of a strophe.

Thou - O God, who art upright in all thy ways, and therefore a lover of uprightness, and of all upright men, dost weigh (examine) the path of the just, the course of his actions, and, which is implied, dost approve of them, and therefore direct them to an happy issue.