Exegetical and Hermeneutical Commentary of Psalms 135:7
He causeth the vapors to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.
7. Taken almost verbatim from Jer 10:13 (= Psa 51:16), where the words occur in a similar context, contrasting Jehovah with idols.
from the ends of the earth ] From the most remote quarters; so that “thou knowest not whence they arise” (S. Aug.); or from the horizon, where they seem to rise as they come into view. Cp. 1Ki 18:44.
for the rain ] Along with the rain.
his treasuries ] Cp. Psa 33:7; Job 38:22.
Fuente: The Cambridge Bible for Schools and Colleges
He causeth the vapours to ascend from the ends of the earth – The word rendered vapors means literally risings; things raised up; and it may be applied, therefore, to vapors or clouds. The Septuagint, the Latin Vulgate, and Luther render it clouds. It is among the proofs of the divine wisdom and power that he causes them to ascend contrary to the common law which drags all things down toward the earth. The arrangement by which this is done is among the most wise and wonderful of all the works of God. See Job 26:8, note; Job 38:25-28, notes.
He maketh lightnings for the rain – To accompany the rain. See the notes at Job 28:26.
He bringeth the wind out of his treasuries – Where he has, as it were, treasured it up, to be used when there should be occasion for it. See the notes at Job 38:22.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. He causeth the vapours to ascend] Dr. Shaw thinks that the account here refers to the autumnal rains in the east. Of them he speaks as follows: “Seldom a night passes without much lightning in the north-west quarter, but not attended with thunder; and when this lightning appears in the west or south-west points, it is a sure sign of the approaching rain, which is often followed by thunder. A squall of wind and clouds of dust are the sure forerunners of the first rain.” This account induces Mr. Harmer to believe that the word nesiim, should be translated clouds, not vapours. It shows that God-
Maketh lightnings for the rain] The squalls of wind bring on these refreshing showers, and are therefore precious things of the treasuries of God; and when he thunders, it is the noise of waters in the heavens. See Jer 10:13, which contains almost the same words as those in this verse: “When he uttereth his voice, there is a multitude of waters in the heavens; and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasuries.”
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The vapours; which are the matter of clouds and rain.
From the ends of the earth; either,
1. From the sea, the common source of vapours, 1Ki 18:44; Amo 5:8; wherewith both the earth in general, and several particular countries, are terminated or bounded: or rather,
2. From all parts of the earth, from one end to another; as the borders of a land are commonly put for the whole land, from one border to another, as Psa 105:31,33; 147:14, and oft elsewhere. For in this sense this phrase is generally used in Scripture, as Job 28:24; 38:13; Psa 19:4,6; 48:10, and every where.
He maketh lightnings for the rain; he bringeth water even out of the fire; he maketh thick clouds, which being broken produce lightnings, and so are dissolved into showers of rain. So the lightnings are both a sign, and in some sort the cause of rain. Or, he maketh lightnings with (as this particle is used, Gen 46:26; Psa 89:4; 119:56,98) rain, i.e. he causeth both of them to come out of the same cloud.
Out of his treasuries; out of those secret places where he reserves them, and whence he bringeth them, as he sees fit. Thus we read of treasures of snow and hail, Job 38:22; not that they are formally laid up in any certain places, but to signify that God hath them as much at his disposal, as any man hath that which he hath laid up in his stores.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4-7. God’s choice of Israel isthe first reason assigned for rendering praise; the next, Hismanifested greatness in creation and providence.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He causeth the vapours to ascend from the ends of the earth,…. Up to the heavens. Aben Ezra interprets this of the mist which went up out of the earth, and watered it, Ge 2:6; and still vapours are exhaled out of the earth by the force of the sun, and carried up into the air, and form various things, as wind, rain, c. The Targum, Kimchi, and others, explain it of the “clouds”, so called from their elevation on high: these rise up out of the sea, the borders, and boundaries, and uttermost parts of the earth see 1Ki 18:44. Jerom interprets these clouds, spiritually and mystically, of the apostles and prophets, raised from a low and mean estate; and so may be applied to the ministers of the word, who are clouds full of water; of good doctrine, which they are sent to carry about the world, and publish in it; see Isa 5:6;
he maketh lightnings for the rain: for the descent of the rain, as the Targum; by lightning oftentimes the clouds are broke, and so pour down rain; see Job 28:26; or, “lightnings with the rain” g; as Kimchi: these frequently come together, which is very surprising, that two such different elements should meet together as fire and water; and yet the fire not quenched by the water, nor the water heated by the fire: these the above ancient Christian writer interprets of the light of knowledge, and the rain of doctrine; see Zec 9:14;
he bringeth the wind out of his treasuries; as he has his treasuries for the snow and hail, Job 38:22; so for the winds: not the caverns of the earth, thought to be the repositories of the wind h; nor are there proper repositories of it: but the air, as Suidas i; which, when without wind, is easily moved by the wise hand of God; so Theodoret, from whom he seems to have taken this hint. In Scripture only mention is made of four winds, Eze 37:9; and so the ancient Greeks only reckoned four cardinal winds, but at length they added four more; and at Athens was a marble temple, built by Andronicus Cyrrhestes, called “the temple of the eight winds”: this was an octagon, and on each side were engraven the images of every wind; and on the top of it was a Triton of brass, with a rod in his right hand, which being moved about by the wind, pointed to that which then blew k: but now, through the great improvement of navigation, the winds are divided and subdivided in the points of the compass; and, besides the four cardinal ones, there are twenty eight collateral ones, in all thirty two; but be they reckoned as many as they may, they are all in the hands of God, and disposed of at his pleasure. Jerom here interprets them of the angels; perhaps it might be better to apply them to the gifts and graces of the Spirit, sometimes compared to wind, which are treasured up in Christ; see Joh 3:8.
g “fulgura cum pluvia”, Vatablus, Junius Tremellius, Piscator, Gejerus so Ainsworth. h “Vasto rex Aeolus antro—-luctanteis ventos fraenat.” Virgil. Aeneid. l. 1. i In voce . k Vid. Vitruvium de Architect. l. 1. c. 6.
Fuente: John Gill’s Exposition of the Entire Bible
7. Causing the clouds to ascend The Psalmist touches upon one or two particulars, in illustration of the point that nothing takes place of itself, but by the hand and counsel of God. Our understandings cannot comprehend a thousandth part of God’s works, and it is only a few examples which he brings forward to be considered in proof of the doctrine of a divine providence which he had just announced. He speaks of the clouds ascending from the ends of the earth; for the vapours which rise out of the earth form clouds, when they accumulate more densely together. Now who would think that the vapours which we see ascending upwards would shortly darken the sky, and impend above our heads? It strikingly proves the power of God, that these thin vapours, which steam up from the ground:, should form a body over-spreading the whole atmosphere. The Psalmist mentions it as another circumstance calling for our wonder, that lightnings are mixed with rain, things quite opposite in their nature one from another. Did not custom make us familiar with the spectacle, we would pronounce this mixture, of fire and water to be a phenomenon altogether incredible. (162) The same may be said of the phenomena of the winds. Natural causes can be assigned for them, and philosophers have pointed them out; but the winds, with their various currents, are a wonderful work of God. He does not merely assert the power of God, be it observed, in the sense in which philosophers themselves grant it, but he maintains that not a drop of rain falls from heaven without a divine commission or dispensation to that effect. All readily allow that God is the author of rain, thunder, and wind, in so far as he originally established this order of things in nature; but the Psalmist goes farther than this, holding that when it rains, this is not effected by a blind instinct of nature, but is the consequence of the decree of God, who is pleased at one time to darken the sky with clouds, and at another to brighten it again with sunshine.
(162) “ Si c e meslange du fen et de l’eau n’estoit cognu par usage, qui ne diroit que c’est une merveille,” etc. — Fr.
Fuente: Calvin’s Complete Commentary
(7) Adapted from Jer. 10:13; Jer. 51:16.
Causeth the vapours to ascend.Mr. Burgess is undoubtedly right in referring this to the mist which went up from the earth, and watered the whole face of the ground before the useful trouble of the rain (Gen. 2:6), since the original passage in Genesis has a plain reference to the story of the Creation, and the rain is immediately mentioned as coming into existence after the vapours. That a different term is used in Genesis does not make against this since the Hebrew term here is a general one derived from the verb to ascend.
Lightnings for the raini.e., to bring rain. Such was the Oriental notion, see Zec. 10:1 and compare 1Sa. 12:17. Both of these places refer to showers out of the ordinary rainy season, such as thunder-storms in the harvest season. The sudden downfall of sheets of rain after a flash and peal is even in this climate sufficiently striking to make such a notion as the dependence of rain on lightning quite conceivable, how much more in tropical countries, and where, except in the due rainy season, it would never probably fall without thunder and lightning.
Wind out of his treasuries.Comp. the Greek and Latin ideas of the caves of the winds.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Here is a quotation from Jer 10:13. See Gen 2:6; Psa 115:3. Lightnings for the rain, may signify “lightnings” as an accompaniment of “rain,” or as having a causal influence upon the formation of rain drops, both of which are true.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 135:7. He causeth the vapours to ascend, &c. Dr. Russel, in his description of the weather at Aleppo in September, tells us, that seldom a night passes without much lightning in the north-west quarter, but not attended with thunder; and that when this lightning appears in the west or south-west points, it is a sure sign of the approaching rain, which is often followed with thunder. This last clause he afterwards explains by telling us, that though in the year 1746 it begun to be cloudy on the fourth of September, and continued so for a few days, and even thundered, yet, as rain fell till the 11th, &c.which shews that his meaning was, that the lightning in the west or southwest points, which is often followed with thunder, is a sure sign of the approach of rain. A squall of wind, and clouds of dust, are the usual forerunners of these first rains. Most of these things are taken notice of in the present passage, and in Jer 10:13; Jer 51:16 and serve to illustrate them. The Doctor’s account determines, I think, that the nesiim, which our translators render vapours, must mean, as they elsewhere translate the word, clouds. It shews that God maketh lightnings for the rain: those in the west and south-west points are at Aleppo the sure prognostics of rain. The squalls of the wind bring on these refreshing showers, and are therefore precious things of the treasuries of God; and when he thunders, it is the noise of waters in the heavens. How graphically do the prophets describe the autumnal rains, which God brings on the earth after the drought of summer, and how much greater energy appears in these words after we have gained an acquaintance with the weather in the East, than before. See Observations, &c. p. 41.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 135:7 He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries.
Ver. 7. He causeth the vapours ] Not Jupiter, but Jehovah. See Jer 10:13 He is the right Nubicoga, maker of the meteors, whether fiery, airy, or watery, Job 26:8-9 ; Job 28:26-27 ; Job 37:11 ; Job 37:15-16 ; Job 38:9 . See the notes there.
He maketh lightnings for the rain
He bringeth the wind out of his treasuries
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wind. Hebrew. ruach. App-9. Compare Psa 135:7 with Jer 10:13; Jer 51:16.
treasuries. Hebrew = treasures, put by Figure of speech Metonymy (of Adjunct) for treasuries (App-6), and rightly so rendered. Compare Job 38:22.
Fuente: Companion Bible Notes, Appendices and Graphics
He causeth: Psa 148:8, Gen 2:5, Gen 2:6, 1Ki 18:1, 1Ki 18:41-45, Job 5:10, Jer 10:13, Jer 14:22, Jer 51:16, Zec 10:1
he maketh lightnings: Dr. Russel informs us that seldom a night passes at Aleppo without much lightning in the north-west, but not attended with thunder; and when it appears in the west or south-western points, it is a sure sign of the approaching rain, which is often followed with thunder. See note on Job 38:26. Job 28:25, Job 28:26, Job 38:24-28
he bringeth: Psa 107:25, Psa 148:8, Job 38:22, Job 38:23, Jon 1:4, Joh 3:8
Reciprocal: Exo 15:10 – blow Num 11:31 – a wind Deu 28:12 – open Job 26:8 – bindeth up Job 36:32 – General Psa 78:26 – He caused Amo 4:13 – and createth Joh 6:18 – General
Fuente: The Treasury of Scripture Knowledge
Psa 135:7. He causeth the vapours to ascend, &c. They who in old time paid their devotions to the elements, imagined those elements to be capable of giving or withholding rain at pleasure. Therefore we find the Prophet Jeremiah reclaiming that power to Jehovah, as the God who made and governed the world, Jer 14:22. Among the Greeks and Romans we meet with a Jupiter, possessed of the thunder and the lightning, and an olus ruling over the winds. The psalmist teacheth us to restore the celestial artillery to its rightful owner. Jehovah, the God of Israel, and Creator of the universe, contrived the wonderful machinery of light and air, by which vapours are raised from the earth, compacted into clouds, and distilled into rain. At his command the winds are suddenly in motion, and as suddenly at rest again; we hear the sound, but cannot tell whence they come, or whither they go; as if they were taken from the secret store- houses of the Almighty, and then laid up till their service was required again. He maketh lightnings for the rain He makes thick clouds, which, being broken, produce lightnings, and so are dissolved into showers of rain. Or, he maketh lightnings with rain. It is a great instance of the divine wisdom and goodness that lightning should be accompanied by rain, to soften its rage and prevent its mischievous effects. Horne. He bringeth the wind out of his treasures Out of those secret places where he preserves them, and whence he brings them as he sees fit. Thus we read of treasures of snow and hail, Job 38:22, not that they are formally laid up in any certain places, but to signify that God hath them as much at his disposal as any man hath that which he hath laid up in his stores.