Psalm 104:10

He sendeth the springs into the valleys, which run among the hills.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(10) Springs.—The account in Genesis goes on abruptly from the appearance of the dry land to speak of the vegetation which covers it, apparently without any physical means for its production. But a poet, especially an Oriental poet, thinks first of the springs and rivers on which fertility and life depend. And such is his sympathy with nature that in disregard of the original record he hastens at once to people his world with creatures to share the Creator’s joy in its beauty and goodness.

Valleys—i.e., the torrent beds, the “wadys” as the Arabs now call them.

Which run.—Better, they flow between the hills. The LXX. supply the subject “waters.”

Benson Commentary

Psalm 104:10-11. He sendeth the springs — “The waters of the sea are not only prevented from destroying the earth, but, by a wonderful machinery, are rendered the means of preserving every living thing which moveth thereon. Partly ascending from the great deep, through the strata of the earth, partly exhaled in vapour, from the surface of the ocean, into the air, and from thence falling in rain, especially on the tops and by the sides of the mountains, they break forth in fresh springs, having left their salts behind them; they trickle through the valleys, between the hills, receiving new supplies as they go; they become large rivers, and, after watering, by their innumerable turnings and windings, immense tracts of country, they return to the place from whence they came.” — Horne. Thus they give drink to every beast of the field — Not only to man, and those creatures that are immediately useful to him, but to every animal which needs that refreshment, for God’s mercies are over all his works; where he has given life he provides for its support, and takes care of all creatures. The wild asses quench their thirst — Which he mentions, because they live in dry and desolate wildernesses, and are neither ruled nor regarded by men, yet are plentifully provided for by the bounty of Divine Providence, by which, dull and stupid as they are, they are taught the way to the waters, in those sandy and parched deserts, so perfectly, that “there is no better guide for the thirsty traveller to follow than to observe the herds of them descending to the streams.” The reader of taste will easily observe, that “the description here is very picturesque, of fine springs in the midst of valleys frequented by a variety of beasts and birds, allured thither by the place, and giving a kind of society to it.” — Dodd.

Matthew Henry's Concise Commentary

104:10-18 When we reflect upon the provision made for all creatures, we should also notice the natural worship they render to God. Yet man, forgetful ungrateful man, enjoys the largest measure of his Creator's kindness. the earth, varying in different lands. Nor let us forget spiritual blessings; the fruitfulness of the church through grace, the bread of everlasting life, the cup of salvation, and the oil of gladness. Does God provide for the inferior creatures, and will he not be a refuge to his people?

Barnes' Notes on the Bible

He sendeth the springs into the valleys - Though the waters are gathered together into seas, yet God has taken care that the earth shall not be dry, parched, and barren. He has made provision for watering it, and by a most wise, wonderful, and benevolent arrangement, he has formed springs among the valleys and the hills. It is now animated nature which comes before the eye of the psalmist; and all this he traces to the fact that the earth is "watered," and that it is not a waste of rocks and sands. The allusion in this part of the psalm (see the Introduction) is to the earth as covered with vegetation - or, to the third day of the week of creation Genesis 1:9-13, which, in Genesis, is connected with the gathering of the waters into seas. This description continues in Psalm 104:18. The literal rendering here would be, "sending springs into the valleys." He conducts the waters from the great reservoirs - lakes and seas - in such a way that they form springs in the valleys. The way in which this is done is among the most wonderful and the most benevolent in nature - by that power, derived from heat, by which the waters of the ocean, contrary to the natural law of gravitation, are lifted up in small particles - in vapor - and carried by the clouds where they are needed, and let fall upon the earth, to water the plants, and to form fountains, rivulets, and streams - and borne thus to the highest mountains, to be filtered through the ground to form springs and streams below.

Which run among the hills - Margin, "walk." That is, they go between the hills. The streams of water flow along in the natural valleys which have been made for them.

Jamieson-Fausset-Brown Bible Commentary

10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Ps 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,

Matthew Poole's Commentary

The springs, and the rivers which come from them.

The hills; wherewith God hath shut in the rivers where he saw fit, that they might not overflow the land.

Gill's Exposition of the Entire Bible

He sendeth the springs into the valleys,.... The Targum is,

"who sendeth fountains into the rivers.''

Either from the waters of the sea, which being drained through the sand, become sweet and drinkable; or from the hills and mountains. This is an instance of divine goodness, that having removed the waters from the earth, and shut them up in the sea, and which, through the saltness of them, not being proper drink for men and beasts, he has been pleased to form and open springs, fountains, wells, and rivers of fresh water in the valleys, for the supply of both. Though this is not to be compared with the wells of salvation, and springs and fountains of grace, which he has opened for his chosen people. God himself is a spring or fountain of living water; his love is a river, whose streams delight the city of God; his covenant a source and spring of all blessings and promises. Christ is the fountain of gardens; his fulness is a supply for all his people: the Spirit of God and his grace are a well of living water, springing up unto eternal life. The word and ordinances are the springs in Zion,

which run among the hills, the several congregated churches, to the watering and refreshing of them; just as springs and rivers of water run in the dales and valleys among the hills, by which they are bounded.

Geneva Study Bible

He sendeth the springs into the valleys, which run among the hills.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10. Who sendeth forth springs into the valleys;

They run among the mountains.

Cp. the description of Palestine in Deuteronomy 8:7.

10–18. While He confines the great mass of waters to its appointed place, He fertilises the land by springs and rain, and makes bountiful provision for the wants of men and animals.

Pulpit Commentary

Verse 10. - He sendeth the springs into the valleys; rather, into the water courses, or torrent beds - dry for the greater part of the year, but deriving life and beauty from the springs which, after rain has fallen, flow into them. Which run among the hills; literally, between the hills (i.e. the hill slopes on either side) they wend their way. Psalm 104:10

Keil and Delitzsch Biblical Commentary on the Old Testament

The third decastich, passing on to the third day of creation, sings the benefit which the shore-surrounded waters are to the animal creation and the growth of the plants out of the earth, which is irrigated from below and moistened from above. God, the blessed One, being the principal subject of the Psalm, the poet (in Psalm 104:10 and further on) is able to go on in attributive and predicative participles: Who sendeth springs בּנּחלים, into the wads (not: בּנחלים, as brooks). נחל, as Psalm 104:10 shows, is here a synonym of בּקעה, and there is no need for saying that, flowing on in the plains, they grow into rivers. The lxx has ἐν φάραγξιν. חיתו שׂדי is doubly poetic for חיּת השּׂדה. God has also provided for all the beasts that roam far from men; and the wild ass, swift as an arrow, difficult to be hunted, and living in troops (פּרא, Arabic ferâ, root פר, Arab. fr, to move quickly, to whiz, to flee; the wild ass, the onager, Arabic himr el-wahs, whose home is on the steppes), is made prominent by way of example. The phrase "to break the thirst" occurs only here. עליהם, Psalm 104:12, refers to the מעינים, which are also still the subject in Psalm 104:11. The pointing עפאים needlessly creates a hybrid form in addition to עפאים (like לבאים) and עפיים. From the tangled branches by the springs the poet insensibly reaches the second half of the third day. The vegetable kingdom at the same time reminds him of the rain which, descending out of the upper chambers of the heavens, waters the waterless mountain-tops. Like the Talmud (B. Ta‛anı̂th, 10a), by the "fruit of Thy work" (מעשׂיך as singular) Hitzig understands the rain; but rain is rather that which fertilizes; and why might not the fruit be meant which God's works (מעשׂיך, plural) here below (Psalm 104:24), viz., the vegetable creations, bear, and from which the earth, i.e., its population, is satisfied, inasmuch as vegetable food springs up as much for the beasts as for man? In connection with עשׂב the poet is thinking of cultivated plants, more especially wheat; לעבדת, however, does not signify: for cultivation by man, since, according to Hitzig's correct remonstrance, they do not say עבד העשׂב, and להוציא has not man, but rather God, as its subject, but as in 1 Chronicles 26:30, for the service (use) of man.