From the early Church Fathers to now.
3 Patristic · 2 Jewish · 1 Catholic
“Shew forth thy wonderful mercies; thou who savest them that trust in thee.”
“He teaches us that even if we are virtuous, we should trust not in ourselves but in God, and that we should pray to him that like the pupil of the eye he protect the mind—our soul's eye—from evil of the opposing powers.”
“It becomes Christians to pray for peace and quiet but not to abandon steadfast faith and truth even at the peril of death. For the Lord is our Leader, "who will save them that put their hope in him."”
“"Make Your mercies marvellous" [Psalm 17:7]. Let not Your mercies be disesteemed, lest they be loved too little. "Who savest them that hope in You from such as resist Your right hand:" from such as resist the favour, whereby You favour Me.”
“Distinguish Your kind acts Heb. הפלה, esevre in Old French, to separate, as (in Exod. 33:16): “and I and my people will be distinguished (ונפלינו).” With Your right hand You save those who take refuge in You from those who rise up against them. (This does not appear in manuscripts or in most early editions.) [The literal meaning is:] Distinguish Your kind acts, You Who save those who take refuge, etc. This is a transposed verse, meaning: Distinguish Your kind acts to save with Your right hand those who take refuge, etc.”
“Make signal: – make distinct, as, “and I will divide (make distinct) in that day” (Exod. 8:18); “and we be separated (made distinct), I and Thy people, from all the people” (ibid, 33:16). Thy loving-kindnesses, O Thou that savest them that put their trust (in Thee): – He says: Thou, who art a Saviour of them that trust, separate and cause Thy loving-kindnesses to pass From those that rise up at Thy right hand: – from those men who rise up against Thy right hand, for all know the sovereignty is mine from Thee, and those who are rebelling against me rebel against Thee.”
“"Make wonderful." Here the petition is set forth, and it is twofold. The first concerns his own deliverance. The second concerns the overthrow of enemies: "Arise, O Lord, forestall him." Concerning the first, he does two things. First, he asks for deliverance. Second, he adds the necessity for deliverance, at "My enemies." Concerning the first, he does three things. First, he asks for mercy. Second, for salvation, at "You who save." Third, the manner of deliverance, at "Guard me as the pupil of the eye." He says, therefore, "Make wonderful." That someone should be delivered from a small enemy is not marvelous; but when someone is delivered from the greatest evil or enemy, this is marvelous; and this is what he asks: "Make wonderful," that is, deliver me wondrously. And this not according to human judgment, but according to your mercy. Sir. 36: "Renew signs and work new wonders; glorify your hand and your right arm; stir up fury and pour out wrath; lift up the adversary and afflict the enemy." And the reason for this is that it is yours and proper to you: "You who save those who hope in you." Sir. 2: "No one has hoped in the Lord and been confounded." "And you save from those who resist your right hand." The right hand of God, or his power, operates spiritually in good things: Prov. 3: "Length of days is in her right hand, and in her left hand riches and glory." The demons or sinners are said to resist the right hand of God, because they impede spiritual goods. Or the right hand of God is said to be Christ: Ps. 117: "The right hand of God has wrought power." The Jews resist this by contradicting his teaching: Jn. 7: "How does this man know letters, having never learned?" And by disparaging his works: Jn. 9: "This man is not from God, who does not keep the Sabbath." Lk. 11: "By Beelzebub, the prince of demons, he casts out demons." But there is a question against the Psalm (Ps. 75): "You are terrible, and who will resist you?" No one, therefore, can contradict his will: Job 9: "God, whose anger no one can resist." And it must be said that no one can effectively resist him, but one can have the will or purpose of resisting.”
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.