(7) Adapted from Jeremiah 10:13; Jeremiah 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" (Genesis 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 rain--i.e., "to bring rain." Such was the Oriental notion, see Zechariah 10:1 and compare 1Samuel 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.

Verse 7. - He causeth the vapors to ascend from the ends of the earth (comp. Jeremiah 10:13; Jeremiah 51:16) By God's contrivance vapor is continually rising from the remotest regions of the earth, to hang in clouds, descend in rain, and spread abroad fertility. He maketh lightnings for the rain. To accompany it, perhaps to give it its fertilizing qualities (see Dr. Kay's comment 'The Psalms,' p. 428). He bringeth the wind out of his treasuries (see Job 38:22, where God's "treasuries" for the snow and the hail are spoken of; and comp. Virgil, 'Aen.,' 2:25).

135:5-14 God is, and will be always, the same to his church, a gracious, faithful, wonder-working God. And his church is, and will be, the same to him, a thankful, praising people: thus his name endures for ever. He will return in ways of mercy to them, and will delight to do them good.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, Genesis 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 1 Kings 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 Isaiah 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 Zechariah 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, Ezekiel 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 John 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.