Hell of the damned, (Worthington) according to the Fathers: or out of captivity and dangers. (Berthier) --- If it be understood of Christ, it must refer to limbo. (Bellarmine) (Menochius) --- It seems equivalent to the lower pit, Psalm lxxxvii. 7. (Haydock) --- The Jews admit seven regions in hell, (Genebrard) and our theologians four: 1. Of the damned; 2. of unbaptized infants; 3. of purgatory; and 4. of the saints in Abraham's bosom. St. Augustine mentions the first and last here: but he speaks clearly of purgatory in other places. (De Gen. contra Manch. ii. 17. in Psalm vi.) (Calmet) --- David was rescued from the most imminent dangers, and Christ came out of limbo, (Psalm xv. 10.; Du Hamel) by his own power. (Haydock) PSALM LXXXV. (INCLINA DOMINE.) A prayer for God's grace to assist us to the end. Eyes. The Babylonians oppress us most unjustly. (Calmet) True. This title is also applied to Christ, who, of course, is God:; since every man is liable to mistake, Romans iii. 4., and Apocalypse xix. 1. God authorized Moses and the prophets to address Him, as the psalmist does, Exodus xxxiv. 6., and Joel ii. 13. (Berthier) Command. Hebrew, "strength," (Haydock) to resist the enemy. (Menochius) --- Order me as thou pleasest: I am entirely devoted to thee from my very birth, Psalm cxv. 16. Restore the throne of David. (Calmet) --- The prophets frequently thus turn to the Church, the kingdom of the Messias, who was born of the handmaid of the Lord. (Worthington) Good. Mark me for thy slave, (Calmet) which will be the highest honour. (Haydock) --- Give me such a sign as the angel did when he was going to destroy the first-born of Egypt. (St. Athanasius) --- By some prodigy convince our oppressors that there is a God. (Calmet) (Berthier) --- The resurrection, prefigured by Jonas, was the great proof of Christ and his Church; and this serves either for the conversion or for the condemnation of mankind. See St. Augustine. (Worthington)Quod precor eveniet, sunt certa oracula vatum, Nam Deus optanti prospera signa dedit. (Ovid, 2 de Ponto 1.) --- Comforted. St. Cyprian was in sorrow while suffering, but was comforted when crowned. "All the martyrs, with Christ, pray for us." (St. Augustine) (Du Hamel) Mountains. So far the Jews extend the title, supposing that the subject of this canticle was concerning Sion, Moria, &c. Others think that, thereof, refers to a part of the psalm which has been lost, (Calmet) or to the temple or city which occupied the prophet's thoughts; or it is sufficiently explained by the word Sion, which follows, as the relative sometimes comes first. (Du Hamel) See Proverbs xiv. 3. --- This psalm might be composed (Berthier) by some of the Corites, during, or after the captivity, when Jerusalem received strangers within her walls, as a figure of the Christian Church; (Isaias ii. 2., and Zacharias viii. 20.; Calmet) or David (Berthier) might write it when he had removed the ark to Sion, which was to be the seat of the true religion. (Ferrand) --- Mountains. The apostles and prophets; (Ephesians ii. 20.; Challoner) on which the Church is founded. (Haydock) --- The city was styled holy, from the temple built on Moria. Several other mountains were included within its walls. (Calmet) Jacob. Jerusalem belonged to some of his children. Hence the psalmist clearly speaks of something better, even of the Church of Christ, (Berthier) which God has chosen for his spouse, having abandoned the synagogue, (Apocalypse xxi. 9.; Calmet) which was only intended to be a pedagogue. (Haydock) Rahab. Egypt, &c. To this Sion, which is the Church of God, many shall resort from all nations. (Challoner) --- Christ gives his apostles command to preach to all, Matthew xxviii., and Luke xxiv. 27. (Worthington) --- Some have supposed that Rahab, who received the spies, is here put, to signify the Chanaanites. But her name is written Reb; and the word before us is Rahab, (Haydock) signifying "pride," (Menochius) or Egypt; particularly the Delta, which is still called Rib. (Calmet) --- Me. I will receive into my Church not only the Jews, but also the most abandoned nations. (Haydock) --- Foreigners. Philistines, Psalm lxxxii. 8. (Menochius) --- Were. Hebrew, "this man was born there." (Haydock) --- In Christ there is no distinction of nations, Romans x. 12. The Jews will never shew us the completion of this prophecy any where but in the Church. (Calmet) --- It is spoken of as past, to denote the certainty of the event. (Worthington) Shall not Sion say, &c. The meaning is, that Sion, viz., the Church, shall not only be able to commemorate this or that particular person of renown born in her, but also to glory in great multitudes of people and princes, of her communion; who have been foretold in the writings of the prophets, and registered in the writings of the apostles. (Challoner) --- We might also translate, "shall it not be said of Sion?" (Worthington) --- Some may have read dicetur, instead of dicet. "Shall not a man say to Sion, yea, a man is born in her?" (Haydock) --- Septuagint have, "mother," Greek: metre, which St. Jerome says should be Greek: meti, shall not. Other nations may have produced some great men. But Sion has given birth to the Man-God, who was brought into the world in its vicinity, and preached and rose again there. (Berthier) --- She has had many heroes, and has been founded by the Highest. (Menochius) --- Christ, both God and man, is the builder of his Church, and people, in admiration, recount how many great personages have embraced her communion. (Worthington) --- John the Baptist, a man sent by God, announced the Messias; who, according to his humanity, was born of a virgin, among the people of Sion; while, by his divine nature, He was the most High. (Denis the Carthusian) (Bellarmine) --- See Amama. --- Sion, or Jerusalem, shall be the mother of an infinite multitude, (Isaias xlix. 18.) the metropolis of Judea. Septuagint, Arabic, &c., read, "mother," in this sense. People deemed it an honour to be born there. (Calmet) --- Christ "became man for our sakes, being God before us. How do we know this? The Lord has told us in the writings of peoples." (St. Augustine) (Du Hamel) Writings. He alone can number the inhabitants: or He will enroll all nations as citizens of Sion. (Calmet) --- The New Testament explains the vocation of the Gentiles, and the incarnation of Christ. (Berthier) --- The Scriptures are the books of all mankind, as well as of princes. All are equally interested in their contents, and ought to become acquainted with them. Hebrew, "the Lord has numbered, writing down peoples: He was born in it for ever." (St. Jerome) --- This refers to Jesus Christ, whose birth is also specified in the preceding verse, (Berthier) as ennobling Sion, far more than that of Home, Alexander, or C\'e6sar could do any of the pagan cities, Egypt, &c., ver. 4. (Haydock) --- The mystery of the incarnation will shine forth at the last day, as well as the glory of the elect. But these things are already consigned in part to all nations, in the writings of the apostles, (Berthier) and in ecclesiastical history. (Menochius) --- Princes, is not here in Hebrew. (Berthier) The dwelling, &c. Hebrew, "the singers, like people dancing, (for joy) all my fountains are in thee." St. Jerome reads, "strong ones," and (Haydock) others, "my thoughts," instead of "fountains;" which shews that they have read differently. Vesharim, may signify and princes, taken form the line above, though of this we ought to have some proofs from manuscripts, &c. (Berthier) --- The authority of the Septuagint may perhaps suffice, (Haydock) as they have read more correctly mauni, "habitation," rather than mahyanai, as we have at present. (Berthier) --- If we adopt this sense, (Haydock) the fountains may denote the nations which shall spring from Sion, Psalm lxvii. 27. (Hammond) --- All the inhabitants shall be filled with joy in the heavenly Jerusalem, Apocalypse xvii. 15. (Calmet) --- This short, but difficult psalm, allegorically describes the mystery of Christ, and of the Church. (Berthier) --- Catholics may taste pure delights, having peace of conscience, &c. But the blessed enjoy the most perfect content in the Church triumphant. (Worthington) (Menochius) PSALM LXXXVI. ( EJUS.) The glory of the Church of Christ. Maheleth. A musical instrument, or chorus of musicians, to answer one another, (Challoner) in doleful music. (Worthington) --- See Psalm xli., and lii. (Menochius) --- Hebrew may imply, "on infirmity, (Montanus) or sorrow," from ele. (Berthier) --- The subject is very mournful, and relates to the captives, and to Christ's suffering. (Calmet) --- Understanding. Or a psalm of instruction, composed by Eman, the Ezrahite, or by David, in his name. (Challoner) --- We read of Eman, a descendant of Juda by Zara, (1 Paralipomenon ii. 6.; Calmet) and if he composed this piece, as the Jews and Lightfoot improbably suppose, it must be the most ancient (Calmet) writing extant. (Haydock) --- There was a son of Joel, and a seer of king David, of the same name, 1 Paralipomenon vi. 33., and xxv. 1. But they are not styled Ezrahites. This person was probably the brother of Ethan, the Ezrahite, who might be young under David, and a man of consummate wisdom under his successor, 3 Kings iv. 31. The psalm may express the sentiments of David, or of any other under tribulation, as well as those of Jesus Christ, (Berthier) who speaks herein, (Houbigant) and who expects that we should answer him by an imitation of his virtues. (St. Augustine) (Worthington) --- The Ezrahite. Hebrew haezrachi. (Haydock) --- Septuagint, &c., read incorrectly, "Israelite," (Calmet) and some copies have "Aitham," or Ethan, as in the following psalm, instead of Eman. (Haydock) Thee. The Psalms 21st is nearly similar to this. My prayer is continual. (Calmet) Prayer. It represented as a person prostrated before God. Homer (Iliad ix.) says, that "supplications are the daughters of Jupiter, lame....with the eyes downcast, and following after injuries," which admirably shews the conditions requisite for prayer. (Calmet) Hell. The grave, or captivity. (Calmet) --- Our Saviour said, My soul is sorrowful unto death. [Matthew xxvi. 38. David, Jeremias, or the captives, were not reduced to this extremity. (Berthier) Pit. Like a slave confined every night in prison, Exodus xii. 29. Free. Hebrew also "separated" from society, 4 Kings xv. 5., and 2 Paralipomenon xxvi. 21. (Calmet) --- Christ, after enduring the greatest miseries was still free. He could resign his life, and take it up again, John x. 18. (Haydock) --- The Fathers adopt this explanation, which is very striking. (Calmet) --- Hand. Thou actest as if thou hadst forgotten the corpse in the dust, till the time of the resurrection. (St. Augustine) (Berthier) --- In the mean while, those who formerly made such a noise in the world, are effaced from the book of life, or from God's register. He is often represented as a great monarch, keeping an account of his troops. (Calmet) --- He cannot forget any of his creatures, (Berthier) though he may not restore them to life as yet. (Menochius) --- Christ possessed infinite power among the dead, (Worthington) who are free from the cares of this world. (Menochius) PSALM LXXXVII. (DOMINE DEUS SALUTIS.) A prayer of one under grievous affliction: it agrees to Christ in his passion, and allude to his death and burial. They. Hebrew, "thou hast." --- Shadow. Hebrew, "in the depths," seem to have read a, v, and m, in those two places, which are now wanting. (Houbigant) --- The Chaldean has, the shadow of death, as well as the Vulgate. All this regards Jesus Christ, though it may be applied to any in distress. (Berthier) -- The wicked endeavour to kill the soul by sin, as well as the body. (Worthington) --- Great difficulties entangle the psalmist: Christ descends into hell. (Menochius)