Yahweh is far from the wicked, but he hears the prayer of the righteous.
Parallel Translations
-
Yahweh is far from the wicked, but he hears the prayer of the righteous.
-
The LORD is far from the wicked: but he heareth the prayer of the righteous.
-
The LORD is far from the wicked; but He heareth the prayer of the righteous.
Cross-references (15)
Passages linked to Proverbs 15:29 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- John 9:31 We know that God doesn’t listen to sinners, but if anyone is a worshiper of God, and does his will, he listens to him.
- Psalms 145:18-19 Yahweh is near to all those who call on him, to all who call on him in truth. He will fulfill the desire of those who fear him. He also will hear their cry, and will save them.
- Proverbs 15:8 The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
- 1 Peter 3:12 For the eyes of the Lord are on the righteous, and his ears open to their prayer; but the face of the Lord is against those who do evil.”
- Psalms 34:15-17 Yahweh’s eyes are toward the righteous. His ears listen to their cry. Yahweh’s face is against those who do evil, to cut off their memory from the earth. The righteous cry, and Yahweh hears, and delivers them out of all their troubles.
- James 5:16-18 Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is powerfully effective. Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn’t rain on the earth for three years and six months. He prayed again, and the sky gave rain, and the earth produced its fruit.
- Romans 8:26-27 In the same way, the Spirit also helps our weaknesses, for we don’t know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can’t be uttered. He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the saints according to God.
- Ephesians 2:12-13 that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus you who once were far off are made near in the blood of Christ.
- Psalms 66:18-19 If I cherished sin in my heart, the Lord wouldn’t have listened. But most certainly, God has listened. He has heard the voice of my prayer.
- Psalms 138:6 For though Yahweh is high, yet he looks after the lowly; but he knows the proud from afar.
- Psalms 73:27 For, behold, those who are far from you shall perish. You have destroyed all those who are unfaithful to you.
- Isaiah 55:8-9 “For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
- Matthew 25:46 These will go away into eternal punishment, but the righteous into eternal life.”
- Psalms 10:1 Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble?
- Psalms 18:41 They cried, but there was no one to save; even to Yahweh, but he didn’t answer them.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain Pro 15:29 The LORD [is] far from the wicked:…
Pro 15:29 The LORD [is] far from the wicked: but he heareth the prayer of the righteous.
Ver. 29. The Lord is far from the wicked.] He was so from the proud Pharisee, who yet got as near God as he could, pressing up to the highest part of the temple. The poor publican, not daring to do so, stood aloof off; yet was God far from the Pharisee, near to the publican. Videte magnum miraculum! saith Augustine, altus est Deus; erigis te, et fugit a te; inclinas te, et descendit ad te, &c.; - Behold a great miracle! God is on high; thou liftest up thyself and he flees from thee; thou bowest thyself downward and he descends to thee. Low things he respects, that he may raise them, proud things he knows afar off, that he may depress them. When a stubborn fellow, being committed, was no whit mollified with his durance, but the contrary, one of the senators said to the rest, Let us forget him a while and then he will remember himself. Such is God’s dealing with those that stout it out with him. "I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction (if ever) they will seek me early." {Hos 5:15} And it proved so. {Pro 6:1}
Read full note →
But he heareth the prayer of the righteous.] "The Lord is near to all that call upon him." {Psa 145:18} "His ears are in their prayers." {1Pe 3:12} Yea, he can feel breath when no voice can be heard for faintness. {Lam 3:56} When the flesh makes such a din that it is hard to hear the Spirit’s sighs, "He knows the meaning, φρονημα, of the Spirit," {Rom 8:26-27} and can pick English out of our broken requests; yea, he hears our "afflictions," {Gen 16:11} our "tears," {Psa 39:12} our "chatterings," {Isa 38:14} though we cry to him but by implication only, as "the young ravens" do. {Psa 147:9} It is not with God as with their Jupiter of Crete, that had no ears, that was not at leisure {a} to attend small matters, that had cancellos in coelo, as Lucian feigns, certain crevices or chinks in heaven, through which, at certain times, he looks down upon men, and hears prayers; whereas at other times he hears them not though they call upon him never so long, never so loud. Neither is it with God as with Baal, that pursuing his enemies could not hear his friends; nor yet as with Diana, that, being present at Alexander’s birth, could not at the same time preserve her Ephesian temple from the fire. "Am I a God at hand, saith the Lord, and not a God afar off?" {Jer 23:23} Yes, yes, he is both, and delights to distinguish himself from all dunghill deities by hearing prayers. Hereby Manasseh "knew him to be the true God"; {2Ch 33:13} and all Israel hereupon cried out with one consent, "The Lord he is God; the Lord he is God." {1Ki 18:39} {See Trapp on "Pro 15:8"}
{a} Non vacat exiguis. - Lucian Dialog.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Is far from the wicked, to wit, when they…
Is far from the wicked, to wit, when they pray to him, as the next clause explains, and therefore doth not hear nor regard them, as he is said to be
nigh to the righteous, Psa 34:18; 145:18. But this farness or nearness respecteth not God’s essence, which is every where, but his gracious and helpful presence.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Note, 1. God sets himself at a distance from…
Note, 1. God sets himself at a distance from those that set him at defiance: The wicked say to the Almighty, Depart from us, and he is, accordingly, far from them; he does not manifest himself to them, has no communion with them, will not hear them, will not help them, no, not in the time of their need. They shall be for ever banished from his presence and he will behold them afar off. Depart from me, you cursed. 2. He will draw nigh to those in a way of mercy who draw nigh to him in a way of duty: He hears the prayer of the righteous, accepts it, is well pleased with it, and will grant an answer of peace to it. It is the prayer of a righteous man that avails much, Jam 5:16. He is nigh to them, a present help, in all that they call upon him for.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain The Lord is far from the wicked,.... Not as…
The Lord is far from the wicked,.... Not as to his essence or powerful presence, which is everywhere, for he is God omnipresent; but with respect to his favour and good will, he is far from helping in distress, and from hearing their cries when they apply unto him in desperate circumstances; nor does he admit them to nearness and communion with him now, as he does the righteous; nor will he receive them to himself at the last day, but bid them depart from him; they are far from him and from his law, and from all righteousness; and he is far from them, and keeps them at a distance from him;
but he heareth the prayer of the righteous; they draw nigh to him, and he draws nigh to them; he is nigh to all that call upon him in truth; and there is none like them that has God so nigh them as they have; his eyes are upon them, and his ears are open to their cries; he is a God hearing and answering their prayers, and bestows upon them the favours they ask for, and stand in need of.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 29. The Lord is far from the wicked]…
Verse 29. The Lord is far from the wicked] He is neither near to hear, nor near to help.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 15:29. The Lord is far from the wicked…
Pro 15:29. The Lord is far from the wicked — They set him at defiance, and therefore he sets himself at a distance from them; they say to the Almighty, Depart from us, and he accordingly does depart, and is far from them; he does not manifest himself to them, has no communion with them, will not hear them when they cry to him, nor help them, no, not in the time of their need; and they shall be for ever banished from his presence, and he will behold them afar off to all eternity; but he heareth the prayer of the righteous — He will draw near to those in a way of mercy, who draw near to him in a way of duty; he hears and accepts their prayers, and will grant an answer of peace; he is nigh to them, even a present help, in all that which they call upon him for.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Compare Joh 9:31.
Compare Joh 9:31.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain Such is the LORD’s difference between these two classes!…
Such is the LORD’s difference between these two classes! He is equally near to them both in his essence.†1 But in his favor he is far from the wicked,†2 and rejects their prayer.†3 He is near to the righteous, and heareth them.†4 His distance from the wicked is to their hearts’ desire.†5 Yet does he sometimes make them groan,†6 as they will sink hereafter, under its everlasting curse.†7 But who can estimate the grace, that calls these "stout-hearted, that are afar off, to hearken, and brings near righteousness and salvation to them"?†8 Inexpressible must be the guilt of despising such abounding mercy.†9
But to the righteous, he is most graciously near.†10 He heareth their breath, when there is no voice;†11 their desire and weeping, when there are no words;†12 their stammering, when there is no gift.†13 Wonderful indeed is it, that he should hear such prayers, polluted as they are in their very breath. Yet does our compassionate High Priest wait for these vile offerings at the door of the oracle; and in his golden censer they appear spotless before the throne.†14 For his sake we are not only borne with, but accepted. Our sighs are the breathings of faith. Our broken words his own Spirit has indited. (Rom 8:26-27 .) How then can he turn away from them?
Read full note →
Yet the enemy will suggest the doubt. Does he hear? Well he knows, what a shelter prayer is from his assault; and gladly would he drive us from it. ’Am I righteous?’ Be it so, that thou art not. But is not thine advocate so? (1Jn 2:1 .) Then put thy prayer in his hands. Thou canst not doubt his access to God; that the ear, if it be shut to thee, is open to him. "Wouldst thou be spoken for to the king?" (2Ki 4:13 .) Stammer out the prayer to thy Friend — "O LORD, I am oppressed; undertake for me." ’It would tire the hands of an angel to write down the pardons, that God bestows upon one penitent sinner.’†15
’But I see no answer.’ Correct the errors of sense by faith in his word, which declares, whatever appearances may be — He heareth. Judge not by thy feelings or conceptions, but by his own unchangeable word, by the manifestation of his name (Psa 65:2 ); that he will refuse thee nothing that is really good; that thou dost obtain, if not what thou desirest, yet what upon the whole is best and fittest for thee. Have patience with God. Dictate nothing. Commit thy will to him. Say not — "I will that thou give me by and by." (Mar 6:25 .) Leave time and all to him. If he does not answer in thy time, he will in his own far better season. (Isa 30:18 .) He has clearly shewn his Sovereign appointment, that those who pray must wait his time, and his will. (Luk 18:1-7 .)
Yet let us look out, and see how our prayers speed. The husbandman looks for his harvest. And when we have sown in a fruitful soil — in the very bosom of God — shall not we look for the return, wait in hope, strengthen our heart in the Divine promises, and never cease to look up, till the answer come down? No prayer will be without God’s fruit.
Study the character of God. It is not the judge on his seat; or the king on his throne of state; but the Father in the full flowing of his love. Is not this attraction? In the sharpest trial, not all the world, not all the power of hell, can bar thine access to him. No child runs to his father with such a confidence as thine. Never will he chill the heart, that throws itself upon his love.
Then honour him in this confidence. Shew that you really mean what you say. Bring to him no general petitions (the signs of an heartless frame), but definite objects. Tell him what you want, and all that you want. Shew that prayer is no penance, or irksome endurance, but a pleading exercise; a conscious reality, a living soul speaking to a living God. Prize his presence supremely — the pleasures of the closet above all privileges. No creature, not even the company of Apostles, can compensate for the loss of him. Wrestle in prayer, but sit still in faith. He has bound himself by his own promises. And the fulfillment of them in answer to prayer will quicken confidence and praise.
Footnotes:
†1 Jer 23:24. Act 17:27-28 .
†2 Psa 34:16. Jer 18:17 . Amo 9:4 .
†3 Isa 1:11. Jer 14:12 . Eze 8:18 .
†4 Psa 34:15. 1Pe 3:12 .
†5 Job 21:14.
†6 Exo 33:1-7. 1Sa 28:6 . Hos 5:15 . Mic 3:4 .
†7 Psa 73:27. Mat 25:41 . 2Th 1:9 .
†8 Isa 46:12-13.
†9 Act 13:38-46.
†10 Psa 34:18; Psa 145:18-19 .
†11 Lamentations 3:56.
†12 1Sa 1:13 . Psa 38:9 ; Psa 6:8 .
†13 Isaiah 38:14.
†14 Revelation 8:3-4.
†15 Dr. Bates.
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain far . . . wicked--in His love and favor…
far . . . wicked--in His love and favor (Psa 22:11; Psa 119:155).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 29. Far from the wicked — Far from them…
29. Far from the wicked — Far from them in disposition and approval, therefore answers not their prayers; but he approves the righteous, and therefore answers their petitions. Compare Pro_15:8; Psa_18:41.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 29. Comp. Joh_9:31.
29. Comp. Joh_9:31.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (29) He heareth the prayer of the righteous.—For they…
(29) He heareth the prayer of the righteous.—For they desire above all things to do His will, and so their petitions to this effect are heard by Him.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The Lord is far from the wicked. The maxim…
The Lord is far from the wicked. The maxim is similar to that in ver. 8 and Joh_9:31, "We know that God heareth not sinners: but if any man be a worshipper of God, and do his will, him he heareth." God is said to be "far" in the sense of not listening, not regarding with favour. (comp. Psa_10:1) His attention to the righteous is seen in Psa_145:18, Psa_145:19. The LXX introduces here Pro_16:8, Pro_16:9.
Character and prayer.
Read full note →
The character of a man has much to do with the efficacy of his prayer. The prayers of different men are not of equal value. One man"s most urgent petition is but wasted breath, while the slightest sigh of another is heard in heaven, and answered with showers of blessing. Let us consider how these great diversities come to be.
I A MAN"S NEARNESS TO GOD IS TO BE MEASURED BY HIS CHARACTER. Some men appear to have what is called a gift of prayer, but in reality they are only cursed with a fatal fluency in phrases. By long habit they have acquired a facility of pouring forth voluminous sentences with a certain unctuousness that persuades inconsiderate hearers into the notion that they are "mighty in prayer." Yet, in truth, this facility is of no account whatever with God, who does not hear our "much speaking." On the other hand, if a man"s heart is wrong with God, he is cut off from access to heaven. Such a man cannot truly pray, though he may "say his prayers." It may be said that even the worst sinner can pray for pardon, and of course this is a great and glorious truth. But he can only do so effectually when he is penitent. The man whose heart and life turn towards goodness is brought into sympathy with God, so that he is spiritually near to God, and his prayers find ready access to heaven.
II THE CHARACTER OF THE MAN WILL DETERMINE THE CHARACTER OF HIS PRAYERS. He may be known by his prayers, if only we can tall what those prayers really are. His true heartfelt desires, not his due and decorous devotions, are the best expression of his real self. Now, a bad man will desire bad things, and a good man good things. It would be most unfitting in God, indeed positively wrong, to give the bad man the desires of his heart. But he who prays in the name of Christ, i.e. with his authority, can only pray for the things of which Christ approves, and he will only do this when he has the spirit of Christ, and is in harmony with the mind and will of his Lord. The holy man will only pray consciously, at least for things that agree with holiness. It is reasonable to suppose that his prayers will be heard when the fit petitions of the bad man are rejected.
III THE CHARACTER OF A MAN AFFECTS HIS FITNESS TO RECEIVE DIVINE ANSWERS TO HIS PRAYERS. Two men may ask for precisely similar things in the way of external blessings. Yet one is selfish, sinful, rebellious, and ungrateful. To give to this man what he asks will be hurtful to him, injurious to others, dishonouring to God. But a good man will know how to receive blessings from God with gratitude, and how to use them for the glory of his Master and the good of his brethren. Further, in regard to internal blessings, what would be good for the man whose heart and life are in the right, would be hurtful to the trope rent. Saint and sinner both pray for peace. To the saint this is a wholesome solace; to the sinner it would be a dangerous narcotic. Therefore God responds to the prayer of the one, and rejects the petition of the other.
God"s distance from us and nearness to us.
"The Lord is far from the wicked;" and yet how near to us! "He is not far from any one of us;" "He compasses us behind and before, and layeth his hand upon us." We may, indeed, insist upon
I GOD"S LOCAL AND EFFECTIVE NEARNESS TO THE WICKED AN AGGRAVATION OF THEIR GUILT. The fact that "in him they do live, and move, and have their being," that by his operative presence they are momently sustained in being, that by the working of his hand around and upon them they are supplied with all their comfort, and filled with all their joys, this great fact makes more heinous the guilt of forgetfulness of God, of indifference to his will, of rebellion against his rule. But the truth of the text is
II GOD"S DISTANCE IN SYMPATHY AND IN SPIRIT FROM THE WICKED. God is far from the wicked in that:
1. He is utterly out of sympathy with them in all their thought and feeling, in their tastes and inclinations, in their likings and dislikings. tie hates what they love; he is infinitely repelled from that which they are drawn to.
2. He regards them with a serious Divine displeasure. He is "angry with the wicked every day." His "soul finds no pleasure in them." He is grieved with them; in his holy add loving heart there is the pain of strong parental disapproval.
3. He is practically inaccessible to them. It is only he "that has clean hands and a pure heart" who is free to draw nigh unto God. "The sacrifice of the wicked is an abomination" unto him (see homily on ver. 8). God cannot hear us if we "regard iniquity in our hearts;" we virtually withdraw ourselves from him, we place a terrible spiritual distance between our Creator and ourselves, when we take up an attitude of disloyalty toward him, or when we abandon ourselves to any evil course. Yet let it be always kept in mind, that:
4. To the penitent and believing he is always near; in whatever far country the wayward son is living, he may address himself immediately to his heavenly Father.
III GOD"S SYMPATHETIC NEARNESS TO HIS CHILDREN. "He heareth the prayer of the righteous." Those who are earnestly desirous of serving God, of following Jesus Christ, may be assured:
1. Of his actual and observant nearness to them when they approach him in prayer.
2. Of his tender and loving interest in them. (Mar_10:21)
3. Of his acceptance of themselves when they offer their hearts and lives to him and his service.
4. Of his purpose to answer their various requests in such ways and times as he knows to be best for them. C.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain MAIN HOMILETICS OF Pro_15:29
MAIN HOMILETICS OF Pro_15:29
GOD NEAR AND FAR OFF
Read full note →
I. God is not far from the wicked in a local sense. The most wicked man upon the face of the earth lives and moves and has his being by reason of his relation to that God whom he practically ignores. The power of life that he possesses is not self-originated, and although we do not know exactly how he lives in God, we know that in this sense he is near to Him, for “He is not far from everyone of us” (Act_17:27). But—
II. God is far from the wicked in a moral sense. There is often a wide moral distance between those who are locally near each other. The father who lives and toils for his children, and eats with them at the same table may be as far from them morally as he is near to them locally. Judas lived for three years with the Son of God—often shared the same hospitality and partook of the same meal. There was a local nearness to Christ but a wide moral gulf between the Master and the professed disciple. This moral distance between God and the wicked is the subject of the first clause of this verse. Notice—
1. The cause of this distance. The ungodly man cherishes purposes and desires which are directly opposed to the will and purpose of God. God has one view of life and the ungodly man has another. That which God esteems of the highest moment is lightly esteemed by a wicked man. This being so, there can be no sympathy between the creature and his Creator—a great gulf is fixed between them.
2. The wicked man is to blame for remaining at this distance from God. God invites him to bridge the chasm. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and He will have mercy upon him: and to our God, for He will abundantly pardon” (Isa_55:7). He rolls upon him the responsibility of the separation. “Say unto them, As I live,” saith the Lord God, “I have no pleasure in the death of the wicked; but that the wicked turn from his way, and live” (Eze_33:11).
3. This distance, if not annihilated, will increase with time and continue through eternity. Sinful habits and desires, if yielded to, grow harder to overcome—a man never stands still in the way of transgression. And no local change from one world to another can have any effect upon the moral distance. It is not to be bridged by change of place but by change of character. Either the man must turn to God or be ever getting farther from Him. But—
III. There is a sympathy between God and the righteous man which keeps the Divine ear open to his prayer. As we have before noticed, the foundation of sympathy is likeness of character, and those who have sympathy with each other have open ears for the reception of each other’s thoughts and desires. The godly man has an open ear for the commands and promises of his God, and God, in return, “heareth the prayer of the righteous.” There is a like-mindedness between the righteous God and a righteous man—a oneness of desire and purpose—that makes the words of each acceptable to the other.
1. God’s ear is the first that is open to the prayer of the righteous. The sentinel watching on the height for the first streaks of dawning day has a view of the objects around him before those in the valley are able to perceive them. They are unable to see what he sees, because they are still shut in by the darkness. But if this sentinel had power to pierce the darkness of night, he would not even have to wait for day in order to discern all that lies around him. God is such a sentinel over the children of men. Others are dependent upon the light that comes from words before they discern the desires of others, but God can see into the darkest corner of the human soul—can discern the unuttered desire of the heart long before it shapes itself into words. God’s ear is open to hear before the man’s mouth is open to pray. He “understandeth his thought afar off,” knows it before it has even shaped itself into a petition, or even into a desire in the man’s own heart, and consequently long before it is known to any other creature.
2. No power outside the righteous man can come between his prayer and God’s ear. When we present a prayer or express a desire to any human benefactor, it is possible that some opposing influence may prevent our suit from being favourably received. A third person may come between, and by misrepresentation or by other means, may hinder our request from receiving impartial consideration. But God’s first-hand knowledge of all His children makes it a blessed certainty that all their requests will enter His ear and receive impartial treatment at His hands. (For other thoughts on this subject see Homiletics on Pro_15:8, page 407).
OUTLINES AND SUGGESTIVE COMMENTS
We may perhaps trace a reference to this maxim, a proof how deeply it had taken root in men’s heart’s, in the reasoning of the blind man in Joh_9:31.—Plumptre.
The Lord is far from the wicked. He was so from the proud Pharisee who yet got as near God as he could, pressing up to the highest part of the temple. The poor publican, not daring to do so, stood aloof, yet was God far from the Pharisee, near to the Publican. “Behold a great miracle,” saith Augustine, “God is on high, thou liftest up thyself and He flies from thee; thou bowest thyself downward and he descends to thee. Low things He respects, that He may raise them; proud things He knoweth afar off, that He may depress them.” But He heareth the prayer of the righteous. Yea, He can feel breath when no voice can be heard for faintness (Lam_3:56). When the flesh makes such a din that it is hard to hear the Spirit’s sighs, He knows the meaning of the Spirit (Rom_8:26-27), and can pick English out of our broken requests; yea, He hears our “afflictions” (Gen_16:11), our “tears” (Psa_39:12), our “chatterings” (Isa_38:14), though we cry to Him by implication only, as “the young ravens” do (Psa_147:9).—Trapp.
The second clause of this verse becomes exegetical of the first. God is not far from anybody (Psa_139:8). But He is far from many people’s “prayer.”—Miller.
Faith is the soul, and repentance is the life of prayer; and a prayer without them hath neither life nor soul. If we believe not, we are yet in our sins; if we repent not, our sins are yet in us … But first “will I wash my hands in innocency, and then will I compass thine altar” (Psa_26:6). “Then shall my prayer be set before thee as incense, and the lifting up of my hands like the evening sacrifice” (Psa_141:2). When, with the sword of severe and impartial repentance, we have cut the throat of our sins and done execution upon our lusts, then let us solicit heaven with our prayers; then pray, and speed; then come, and welcome. Then the courtiers about the King in heaven shall make room for prayers. Then the Prince Himself shall take our prayer into His own hand, and with a gracious mediation present it to the Father. Then is that court of audience ready to receive our ambassadors, which be our prayers and our tears. Then St. John sees twelve gates in heaven, all open, and all day open, to entertain such suitors.—Adams.
Learn to distinguish betwixt God’s hearing and His answering the saint’s prayer. Every faithful prayer is heard and makes an acceptable report in God’s ear as soon as it is shot; but God doth not always thus speedily answer it. The father, at the reading of his son’s letter (which comes haply upon some begging errand) likes the motion, his heart closes with it, and a grant is there passed; but he takes his own time to send his dispatch and let his son know this. Princes have their books of remembrance, wherein they write the names of their favourites whom they intend to prefer, haply some years before their gracious purpose opens itself to them. Mordecai’s name stood some while in Ahasuerus’ book before his honour was conferred. Thus God records the name of His saints and their prayers. “The Lord hearkened and heard it, and a book of remembrance was written before Him, of them that feared the Lord and thought upon His name.” But they hear not of God in His providential answer, haply a long time after.… There comes oft a long and sharp winter between the sowing time of prayer, and the reaping. He hears us indeed as soon as we pray, but we oft do not hear of Him so soon. Prayers are not long on their journey to heaven, but long a-coming thence in a full answer. Christ hath not at this day a full answer to some of the prayers He put up on earth; therefore He is said to expect till His enemies be made His footstool.—Gurnall.
When the season has been cold and backward, when rains fell and prices rose, and farmers desponded and the poor despaired, I have heard old people, whose hopes, resting upon God’s promise, did not rise and fall with the barometer, nor shifting winds, say, We shall have harvest after all; and this you may safely say of the labours and fruits of prayer. The answer may be long in coming—years may elapse before the bread we have cast upon the waters comes back; but if the vision tarry, wait for it! Why not? We know that some seeds spring as soon almost as they are committed to the ground; but others lie buried for months, nor, in some cases, is it till years elapse that they germinate and rise, to teach us that what is dormant is not dead. Such it may be with our prayers. Ere that immortal seed has sprung the hand that planted it may be mouldering in the dust—the seal of death on the lips that prayed. But though you are not spared to reap the harvest, our prayers are not lost. They bide their time, God’s “set time.” For in one form or another, in this world or in the next, who sows in tears shall reap in joy. The God who puts his people’s tears into His bottle will certainly never forget their prayers.—Guthrie.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain v. 29. The Lord is far from the wicked,…
v. 29. The Lord is far from the wicked, so that they cannot reach Him with their hypocritical form of worship; but He heareth the prayer of the righteous, they have free access to the throne of mercy, and He gladly fulfils their desires.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Yahweh is far away from wicked people
Yahweh is far away from wicked people
The writer speaks of Yahweh not listening to wicked people as if he were physically far away from them. AT: "Yahweh does not listen to wicked people" or "Yahweh does not answer wicked people" (See: Metaphor)
Read full note →
The light of the eyes
The writer speaks of an expression of joy on one's face as if the person's eyes emitted light. AT: "A cheerful expression" (See: Metaphor)
brings joy to the heart
The word "heart" represents the person. Possible meanings are 1) the person who has a cheerful expression becomes joyful or 2) other people become joyful when they see someone with a cheerful expression. AT: "causes a person to be joyful" (See: Synecdoche)
good news is health to the body
Here the word "body" represents the person. AT: "receiving good news makes a person feel good" (See: Synecdoche)
translationWords
Yahweh
evil
pray
joy
heart
body
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 15:29 The heart behind prayers determines whether God hears…
15:29 The heart behind prayers determines whether God hears them.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.