From the early Church Fathers to now.
3 Patristic · 1 Jewish · 1 Catholic
“Remember, O Lord, thy bowels of compassion; and thy mercies that are from the beginning of the world.”
“When people remember, they stir up within themselves the thoughts of things they had known before. But God, when he is mindful of the rational nature, is in that very nature. It is said that he is mindful of him into whom he comes.”
“"Remember Your compassions, O Lord" [Psalm 25:6]. Remember the works of Your mercy, O Lord; for men deem of You as though You had forgotten. "And that Your mercies are from eternity." And remember this, that Your mercies are from eternity. For Thou never wast without them, who hast subjected even sinful man to vanity indeed, but in hope; [Romans 8:20] and not deprived him of so many and great consolations of Your creation.”
“In these words, a very glorious and orthodox statement seems to shine upon us, that no one attains to God's grace by his own merits. For in speaking of God's mercies "which are from the beginning of the world," the church continuously praises the Lord as the dispenser of mercies who does not receive human good works as an earlier step, but first grants his own gifts. Certainly all heresies have been devised by a detestable notion. On this basis, we are given insight into how destructive the Pelagian evil is, because it is recognized how persistently it is refuted.”
“for they have been since time immemorial Since the days of Adam, to whom You said, (Gen. 2: 17), “for on the day that you eat from it you must die,” but You gave him Your day, which is a thousand years.”
“"Remember." Here he asks for the forgiveness of sins, etc. Here he does two things. First, he presents the petition in general. Second, he explains it in detail, at "The sins." In general, however, he asks for mercy. This properly regards misery. The greatest misery is guilt. Now misery is opposed to happiness, which consists principally in the act of perfect virtue. Secondly, in external goods. Therefore misery consists principally in the act of sin. Secondly, in losses and external things: Prov. 14: "Sin makes peoples miserable." And therefore he asks for mercy against sins. In this mercy, therefore, there are two things: namely the use or effect of mercy, which is called commiseration. The second is mercy itself, which is called mercy insofar as it is a virtue. When therefore God has mercy in act, then he is called merciful; but he seems to forget when he does not have mercy in act; hence he says, "Remember your compassions": Ps. 76: "Will God forget to have mercy?" Yet the very fact that he delays having mercy, he does for our good, although in the opinion of men he seems to have forgotten when he does not have mercy in act; as if to say, remember, lest among the wicked you seem to have forgotten. "And your mercies." He says this on account of the many effects of divine mercy toward human nature: "which are from eternity," that is, from the beginning of creation: Lk. 1: "His mercy is from generation," etc.”
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.