From the early Church Fathers to now.
“His own iniquities catch the wicked, and he is fast bound with the ropes of his own sins.”
“Clothed as you are in the rotten garments of your offenses and "held fast in the meshes of your own sins," listen to the prophet's voice saying, "Wash yourselves clean! Put away the misdeeds of your souls from before my eyes," that the angelic choir may chant over you: "Happy [are] they whose faults are taken away, whose sins are covered."”
“Let those who are bound fear, those who are loosed fear. Let those who are loosed be afraid of being bound; those who are bound pray to be loosed. "Each one is tied up in the threads of his own sins." And apart from the church, nothing is loosed.”
“I have previously said that we are punished by God because of our sins, and now I say that we are punished by ourselves. Both are true. We are, indeed, punished by God, but we act so that he has to punish us. Since we ourselves cause our own punishment, who doubts that we punish ourselves for our own crimes? For, whoever gives cause for his punishment punishes himself, according to the saying, "Each one is bound by the rope of his own sins." Therefore, if evil people are bound by the ropes of their own sins, each and every sinner, doubtless, binds himself when he sins.”
“The iniquities of the wicked ensnare him, etc. There is a difference between a sinner and a wicked person, because a sinner is called anyone who falls into either small or great crimes; but a wicked person is one who either never accepts the faith or, by the enormity of his crimes, becomes anathema from the faith he once received, like heretics or Catholics involved in public scandals, who are bound by the chains of their sins and perish with the incessant increase of their depravity. For one who makes a rope, always by twisting and entangling thread upon thread, increases it. Such is the strength of evil deeds, such are the books of heretics, in which they bind wrong with wrong, doing nothing other in writing than tightening the bonds.”
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.