From the early Church Fathers to now.
2 Patristic · 2 Jewish · 2 Catholic · 1 Reformed
“Day to day uttereth speech, and night to night sheweth knowledge.”
“The accord and affinity of all things with one another that is controlled in an orderly and sequential manner is the primal, archetypal, true music. It is this music that the conductor of the universe skillfully strikes up in the unspoken speech of wisdom through these ever-occurring movements.”
“"There is no speech nor language, in which their voices are not heard" [Psalm 19:3]. In which the voices of the Evangelists have not been heard, seeing that the Gospel was preached in every tongue.”
“Day to day utters speech The Creation is renewed from day to day. In the evening, the sun sets, and in the morning it rises. Thereby, the people utter sayings of praise throughout these days and nights, for they teach the people to praise and to give thanks. Menachem interprets [the word] יביע as an expression of a gushing fountain (מעין נובע). tells knowledge Heb. יחוה, an expression of telling.”
“Day to day uttereth speech, And night unto night sheweth knowledge. – יביע, uttereth, i.e. “speaks,” as “Behold, they utter (speak) (יביעון) ivith their mouth” (Ps. 59:8); “Let my lips utter (תנענה) praise” (ibid. 119:171). The interpretation of the verse is: To-day speaks for the sake of the day that comes after it, and to-night for the sake of the night which shall follow it; meaning, in the orderly sequence of the movements (of the heavenly bodies) by day and night as it has been since the six days of Creation, so it is now, and so it shall be for ever: nothing is changed or altered. If so, to-day tells for the sake of to-morrow, for it is certain that so it shall be.”
“Likewise, secondly, teaching is impeded by the variety of languages; but this teaching is not impeded thereby, because "there are no speeches nor languages" -- that is, whatever those tongues or nations may be, they can be instructed in divine wisdom and power, and this whether through the heavens or through the apostles. But according to the truth it must be said that "there are no speeches," and so on, "whose words are not heard," because the voices, or preaching, or teaching of the apostles is heard by everyone. But concerning the speech of the apostles there is a twofold opinion. For some say that the apostles spoke in one language but all others understood them. But against this is the Apostle in 1 Cor. 14: "I give thanks to my God that I speak in all your tongues." Hence "there are no speeches in which they are not heard to speak." Speeches signify principal languages, but discourses signify varieties of idioms in the same language. Or speeches are tongues; discourses are modes of speaking. Now there is a threefold mode of speaking: one humble, which we commonly use; another, when it is adorned; and another, when it is merely ornate. The first befits one who teaches. The second, one who persuades. The third, one who delights; and the apostles spoke in each of these modes: Is. 28: "In the speech of lips and in another tongue I will speak to this people."”
“Utterth, with great force and abundance, eructat. — Knowledge of God. (Berthier) — Our knowledge is always on the increase. (Abenezra) — The vicissitudes of day and night prove the wisdom of their author. (Eusebius) — They seem to sing in succession the praises of God. (Bellarmine) — This evinces the power of God, as the perpetual propagation of the gospel does that of Jesus Christ, whose Church will last till the end. (Worthington) — All the chief reformers acknowledged that there was no salvation out of the one true Church, and that the Church of Rome is such. (Nightingale, p. 263.) (Haydock)”
“Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.