PSALM XXIII. (DOMINI EST TERRA.) Who they are that shall ascend to heaven: Christ's triumphant ascension thither. The face. Hebrew, "Thy face, O Jacob, always." (St. Jerome) --- Protestants Jacob. Selah. (Haydock) --- Thus they intimate that the Hebrew is imperfect. All the preceding virtues belong to Jesus Christ, who obtained mercy for us. The generation of Adam multiplied, (Genesis v. 1.) and soon forgot the Lord: but it shall not be so with the disciples of Christ, who must delight in fervent prayer, and in the constant practice of good works; and not merely serve him in certain fits of devotion. (Berthier) See Proverbs xxix. 26. (Menochius) Princes; or, "lift up your chief or highest gates:" portas principes. Hebrew, "gates, lift up your heads." Here the gates themselves are addressed, while the Septuagint and Vulgate turn the discourse to the porters or princes. (Berthier) --- The tops of the gates must be raised, to let the triumphal car pass through, Isaias vi. 4., and Amos viii. 3., and ix. 1. The Church has constantly understood this passage of Christ's ascension. The saints in his train address the angels, who appear to be filled with astonishment. (Theodoret; Eusebius) (Calmet) --- The gates of heaven are more properly styled eternal, than those of the temple, which were not yet erected; or of Jerusalem, which should be (Berthier) soon demolished. (Haydock) --- This apostrophe to the gates is very striking, commanding them to allow more room for the crowd to pass in the train of the conqueror, who was usually seated on a lofty chariot. (Calmet) --- The prophet contemplating the ascension of Christ, inviteth the angels to receive him; and by the figure, prosopopeia, speaketh also to the gates by which he is to enter. (Worthington) --- Homer (Iliad 8.) represents the Hours as door-keepers of heaven removing a thick cloud, which obstructs the entrance. (Haydock) --- These gates are supposed to open, by being lifted upwards. The Greeks style them cataracts, Genesis vii. 11. (Tournemine)