From the early Church Fathers to now.
6 Patristic · 1 Orthodox
“Unto whom coming, as to a living stone, rejected indeed by men, but chosen and made honourable by God:”
“For "the Lord of Sabaoth hath taken away, among the Jews from Jerusalem," among the other things named, "the wise architect" too, who builds the church, God's temple, and the holy city, and the house of the Lord.”
“And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men," "a man set in the plague, and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence," and "made a little lower" by Him "than angels," He pronounces Himself "a worm, and not a man, an ignominy of man, and the refuse of the People.”
“Those who have accepted the gospel and who have been born again of incorruptible seed are an elect and approved race. At the same time they have been made living stones, built on top of the living Stone, who is chosen and honored, the foundation of the apostles and the prophets, in order to build a spiritual house for God toward whom they are being led and to whom spiritual sacrifices are offered.”
“This refers to the scribes and the Pharisees and the whole body of the Sanhedrin, about whom it was said: "The stone which the builders rejected has become the chief cornerstone."”
“To whom coming, a living stone, etc. And he takes this testimony about the stone from the psalm, where it is written: The stone which the builders rejected, this became the head of the corner (Psalm 117). Lest anyone should think in the Jewish sense that it was sung by the prophet about a material stone, which in the construction of any earthly house would be set against human disposition by divine judgment, he thoughtfully added living: To whom coming, he says, a living stone, to signify that it was said about Christ. He was rightly called a stone, who coming in the flesh, deigned to insert himself for the edification of the holy Church, by which this might be confirmed. However, living, who could say: I am the way, the truth, and the life (John 14). Who was rejected by men, when they said: We have no king but Caesar (John 19). But chosen by God, when he himself said: But I am appointed king by him (Psalm 2), and so forth. And honored, when after the death on the cross, God exalted him and gave him a name which is above every name (Philippians 2), and so forth.”
“So, having experientially come to know the goodness of the Lord upon yourselves, show kindness and mercy to one another as well, and lay yourselves upon the living cornerstone, rejected by men but honored and chosen by God, both existing and foretold by the prophets.”
“Those of the stones that were dragged out of the depths, they placed in the building just as they were: for they were polished and fitted exactly into the other stones, and became so united one with another that the lines of juncture could not be perceived. And in this way the building of the tower looked as if it were made out of one stone.”
“Therefore, as you have tasted the Lord is good, show the goodness of sweetness to others, and apply yourselves to Him as to a living stone, rejected indeed by men, but chosen by God and honorable, who has also been proclaimed through the prophets: being bound to one another in love, and being fitted together for the completion of a spiritual house, having no care for contempt among men: for neither did Christ, the cornerstone, have that care, who was rejected by them: and being built up and perfected into a spiritual house by yourselves, demonstrating a holy priesthood, offer spiritual sacrifices, which are far more acceptable to God than sacrifices lacking reason. For you cannot, without a firm bond of mutual love, offer pure sacrifices to God. For it is said: "Lifting up holy hands without anger and disputes." (1 Tim. 2:8) For how can one who strives to unite himself with God through prayer achieve this, while separating himself from his brother through anger and wicked disputes?”
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.