Jeremiah 10:13

Jer 10:13 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 treasures.

Ver. 13. When he uttereth his voice.] Again, when he thundereth, {Psa 29:3} it raineth amain, lightneth in the midst of the rain (which is a great miracle), and bloweth for life, as we say, no man knowing whence or whither. {Joh 3:8} All which wondrous works of God may well serve for a theological alphabet, and cannot be attributed to any god but our God.

And he causeth the vapours to ascend.] See Psa 135:7. {See Trapp on "Psa 135:7"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

10:13 This affirmation struck at the essence of Baal, the Canaanite god of storm and fertility. The Canaanites believed that Baal actually was the thunder and the rain, but the Lord claimed them as his creations (Ps 135:5-7) through which he can speak and even roar (Job 37:2-5).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Literally, "At the voice of His giving forth," that is, when He thunders. (Job 38:34; Psa 29:3-5).

waters-- (Gen 1:7) --above the firmament; heavy rains accompany thunder.

vapours . . . ascend-- (Psa 135:7).

treasures--His stores.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. When he uttereth his voice, there is a multitude of waters] This is a plain allusion to a storm of thunder and lightning, and the abundance of rain which is the consequence. Water is composed of two gases, hydrogen and oxygen: the electric or galvanic spark decomposes them, and they become air; when recomposed, they form water. The lightning acts upon the hydrogen and oxygen, which are found In the atmospheric air: they are decomposed, and water or rain is the consequence; which, being heavier than the air falls down in the form of rain.

This verse and the three following are the same in substance, and nearly in words, as Jer 51:16, and following.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet then descends to the other works of God, to those which are changeable, for there is in nature a perpetual constancy as to the heavens and the earth; and there are many things subject to changes; as when God darkens the air, when he raises winds, when he pours down rain. These things happen not according to the settled order of the world of which he had spoken. We see then that the Prophet has hitherto referred to the fixed and regular government of the world, to what had been done at the creation. But now, as I have said, he sets before us things of another kind, — that God gives or sends forth, by his voice, abundance of waters from the heavens Some render המון emun, “sound;” but it is, on the contrary, to be taken for “multitude,” or abundance. Moreover, he takes “voice” for thunder: for though it often rains without thunder, yet when God thunders from heaven, there is a sudden change, which not only disturbs the air, but also fills us with dread. As then in this sudden and unexpected change the power of God more strikingly appears, the Prophet says, At his voice he gives abundance of waters

He then says, he makes elevations to ascend; for we see that vapours arise from the earth and ascend upwards. Philosophers shew how this happens: but yet the power of God cannot be excluded, when we say that anything is done according to nature. For we hence more clearly see what the Prophet means, that is, that God has so set in order the world, that when he causes vapours to ascend, he shews that he rules in the heavens and on the earth. And he adds, from the extremity of the earth: for we see that vapors rise at a distance and immediately spread over our heads. Is not this wonderful? And were we not accustomed to such a thing, it could not but fill us with admiration. The Prophet then rouses men here from their torpor, that they may learn to consider what is presented to their view. He goes on and says, creating or making lightnings for the rain, or with the rain: for ל, lamed, is taken by some, as though he had said, that lightnings are mingled with rain: and doubtless we see that these things, fire and rain, are contrary to one another; yet fire generates water, and it dwells also in the midst of a mass of waters: it rains, and yet the air is at the same time kindled with lightnings. Since then God thus mingles contrary things, and makes fire the origin and the cause of rain, is it not so wonderful that it is sufficient, to move the very stones? How great then must be the stupidity of men, when they attend not to so conspicuous a work of God, in which they may see the glory of his wisdom as well as of his power!

He then says, that God brings forth the wind from his treasures He calls hidden places the treasures of God; for whence the winds except from the caverns of the earth? Since, then, the earth, where it is hollow, generates winds, rightly does the Prophet say, that they were the bidden treasures of God. The philosophers also find out the cause why the winds arise from the earth; for the sun attracts vapors and exhalations; from vapors are formed clouds, snows, and rains, according to the fixed order of the middle region of the air. From the exhalations also are formed the thunders, lightnings, the comets also, and the winds; for the exhalations differ from the vapours only in their lightness and rarity, the vapors being thicker and heavier. Then from vapor arises rain; but the exhalation is lighter, and not so thick; hence the exhalations generate thunders as well as winds, according to the heat they contain. How, then, is it that the same exhalation now breaks forth into wind, then into lightnings? It is according to the measure of its heat; when it is dense it rises into the air; but the winds vanish and thus disturb the lower part of the world. These are the things said by philosophers; but the chief thing in philosophy is to have regard to God, who brings the winds out of his treasures, for he keeps them hidden. We wonder that the wind rises suddenly when it is quite calm; who ought not to acknowledge that winds are formed, and are sent here and there at God’s pleasure? And hence in Psalm 104:4, they are called the swift messengers of God,

“who makes spirits his messengers.”

It follows: —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(13) A multitude of waters.—Better, a rush of waters, following on the thunder, which is thought of as the voice of God (comp. Psa_29:3). The prophet finds the tokens of Almighty Power alike in the fixed order of the Cosmos and its most catastrophic perturbations. The strict construction of the Hebrew gives, At the voice of His giving the roar of waters.

He maketh lightnings.—The last half of the verse agrees verbally with Psa_135:7 (where see Note), and one is obviously a quotation from the other, or both from some common source. We have no data, however, for saying which is the older of the two. The idea of the “treasure chambers” from which the winds are brought appears in Job_38:22.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. when he uttereth his voice, etc.] The sense is plain, though the form of the Hebrew in MT. is peculiar, and hence the alternative in mg. at the sound of his giving an abundance of waters, continuing, when he causeth or (simply), he causeth. Thunder, torrential rain, lightning, and winds mark Jehovah’s supremacy over the elements of the storm.

maketh lightnings for the rain] probably meaning, pierceth with his flash the clouds, so that they pour their contents upon the earth. For the v. cp. Psa_135:7.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When he uttereth his voice,.... Declares his will and pleasure, issues out his commands; or when he thunders, for thunder is his voice, Job 37:2,

there is a multitude of waters in the heavens; they are covered with clouds, and these clouds full of water; which is brought about by the following means:

and he causeth the vapours to ascend from the ends of the earth; from the north and south, as Kimchi observes from the philosophers; or from all parts of the earth, the most distant, and particularly from the sea, the border of the earth, from whence clouds arise, being exhaled by the sun; see Kg1 18:43.

He maketh lightnings with rain; which very often go together, and the one makes way for the other, Job 28:26, though they are so opposite one to another:

and bringeth forth the wind out of his treasures; the caverns of the earth, or his fists, in which he holds it, Pro 30:4 and lets its loose at his pleasure; he has plenty of it in reserve; he is Lord over it; he sends it forth when he pleases, and it fulfils his will and his word.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

When ... - i. e., the rushing downpour of rain follows immediately upon the thunder. The rest of the verse is identical with marginal reference; but probably the words belong to Jeremiah, the Psalm being of comparatively late date.

With rain - For the rain Psa 135:7.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Voice. Thunder, (Psalm xxviii. 3.) which is usually the forerunner of rain. Lightning is occasioned by the inflamed exhalations of conflicting clouds.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

As in the former verse he relates God’s unspeakable power and wisdom in his creating and fixing the stated order of things; so here he further sets it forth in his providential ordering and disposing their accidents.

When he uttereth his voice, there is a multitude of waters; i.e. either at his command, when he is pleased to call for the rain; or rather, when he thundereth in the heavens, Job 37:4,5; Psa 77:18; though it often rains when it thunders not, and thunders when it rains not, yet when it rains and thunders the rain usually falls more forcibly from the clouds, and in more sudden plenty, as it were a more immediate consequent of it.

The heavens, viz. the lowest heaven, the region of the air.

The vapours; exhalations, whether wet or dry, causing wind or rain, by the ascending whereof the lower heavens gather them into clouds, which, when full and burdened, descend in showers for the conveniences of the earth and springs.

He maketh lightnings with rain: though fire and water be contrary, yet it opens the clouds to make way for the rain, and is produced in the midst of waters, all which is wonderful.

And bringeth forth the wind out of his treasures; which, partly, notes that it is secret and hidden, as coming from the caverns and hollow parts of the earth; no man knows from whence they come, or whither they go, Joh 3:8; and it is wonderful to observe how suddenly at a calm time the winds will rise how they will whirl about, how various, unconstant, and contrary in their motions; and partly, the plenty, both for vehemency and continuance, signified also by treasures, the plenty of snow and hail being thus expressed, Job 38:22; and partly, that it is at his disposal to bring out of his treasure when he pleases. See Psa 135:7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. When he uttereth his voice — Every thunderstorm becomes a declaration of God. There is some question as to the exact translation of this verse, though none at all as to its general meaning. A literal rendering of the first clause, retaining the words and idiom just as they stand in the original, would be, At the voice of his giving a roar of waters in the heavens. The remainder of the verse answers to Psa_135:7, but is probably original here, and quoted there.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

When he uttereth his voice, etc. The phrase is difficult, but the Authorized Version probably gives the right sense. God"s "voice" is the thunder, (Psa_29:3) which is accompanied by the gathering of heavy clouds. ("His pavilion round about him," Psa_18:11) He causeth the vapors to ascend, etc.; the storm-clouds coming up more and more thickly from the horizon. From this point the verse agrees with Psa_135:7 (the psalm is full of such reminiscences, and is obviously very late). Lightning"s with rain; rather, for the rain. The lightning"s are, as it were, the heralds or attendants of the rain. The wind out of his treasures; a noble figure, used elsewhere of the snow and hail, (Job_38:22) and of the waters of the sea. (Psa_33:7)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

When - As in the former verse he relates God's unspeakable power and wisdom in his creating and fixing the stated order of things, so here he farther sets it forth in his providential ordering and disposing of them.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

At the sound of His giving At the time the sound comes that He is giving a multitude of water in the heavens.

clouds Heb. נשאים, clouds.

lightning plaindres in old French.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.