The interpretation timeline

Ps 111:7

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Patristic · 1 Jewish · 1 Catholic

Ps 111:7 · Douay-Rheims
“The just shall be in everlasting remembrance: he shall not hear the evil hearing. His heart is ready to hope in the Lord:”
Patristic before A.D. 750
430
A.D.
Augustine of Hippo Patristic
A.D. 354–430
“"He will not be afraid of any evil hearing; for his heart stands fast and believes in the Lord" [Psalm 112:7]. Such as the words which he will hear addressed to those on the left hand, "Depart into everlasting fire, prepared for the devil and his angels." [Matthew 25:34, 41] He therefore who seeks here not his own things, but those of Jesus Christ, [Philippians 2:21] most patiently endures sufferings, waits for the promises with faith. Nor is he broken down by any temptations.”
Source
523
A.D.
c. A.D. 450–523
“"Whosoever fixeth his heart, trusteth in God, and he maketh his heart firm and feareth not." The heart which is fixed in virtues the remembrance of God maketh to be glad, and whosoever hath obtained healing of spirit in his inner man, the remembrance of God maketh to rejoice. Wheresoever the conscience is pricked by sin, there doth fear, the remembrance of the Judge, dwell; for the offender who remembereth the Judge is troubled, and the evildoer is filled with trembling at the remembrance of punishment.”
Source
582 years pass — nothing from this stretch is hosted yet
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“his heart is steadfast His heart is faithful to His Maker.”
744 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“Hearing. Though detraction may assail him, he shall not fear, (Calmet) since God is the judge. (Haydock) — He shall have no cause to apprehend being condemned, (St. Jerome) nor be disturbed about “news,” because his goods are in a place of safety, (St. Chrysostom, &c.) where thieves cannot steal. (Haydock)”
Modern · 1953 →

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.