The interpretation timeline
Psalm 137:5 Douay-Rheims

And let them sing in the ways of the Lord: for great is the glory of the Lord.

A.D. 430 – 1849 3 witnesses

Patristic

before A.D. 750
430
A.D.
Augustine of Hippo Patristic
A.D. 354–430
“"And let them sing in the paths of the Lord, that great is the glory of the Lord" [Psalm 138:5]. Let all the kings of the earth sing in the paths of the Lord. In what paths? Those that are spoken of above, "in Your mercy and Your truth." Let not then the kings of the earth be proud, let them be humble. Then let them sing in the ways of the Lord, if they be humble: let them love, and they shall sing. We know travellers that sing; they sing, and hasten to reach the end of their journey. There are evil songs, such as belong to the old man; to the new man belongs a new song. Let then the kings of the earth too walk in Your paths, let them walk and sing in Your paths. Sing what? That "great is the glory of the Lord," not of kings.”
Source

Post-Reformation

c. 1650 – 1900
1771
A.D.
John Gill Reformed
1697–1771
“Yea, they shall sing in the ways of the Lord,.... Which are all mercy and truth; ways of pleasantness, and paths of peace: so the eunuch went on his way, and in the ways of the Lord rejoicing, Act 8:39; Or, "they shall sing of the ways of the Lord" (t); of the excellency, pleasure, and usefulness of them; for great is the glory of the Lord; shown in the works of creation; more especially in the person of Christ, and in the glorious work of redemption and salvation by him; and of which there will be a great display throughout the earth in the latter day, by means of the Gospel, the great spread of it, and the multitude of persons converted by it; which will make the ways of the Lord still more pleasant; see Isa 6:3. (t) "de viis Jehovae", Piscator, Schmidt; so some in Vatablus.”
Source
1849
A.D.
1774–1849
“Ways. Of Providence, (Calmet) and mercy, &c., Psalm xxiv. 10. (Berthier) — Some have read, “canticles,” wdais , being substituted for odois . (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.