The Lord Far or Near

Verse 29 declares that the LORD responds to man as man responds to Him. He is far from the wicked because their hearts are not right, resulting in practices that are an abomination to Him. The LORD hears the prayers of the righteous because their hearts are right, resulting in obedient practices, Verses 8, 9, 26; Pro 21:21; Pro 21:27; Mic 6:6-8; Jas 4:8.

Fuente: Garner-Howes Baptist Commentary

MAIN HOMILETICS OF Pro. 15:29

GOD NEAR AND FAR OFF

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 Godoften 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 Creatora 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 overcomea 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 others 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 mana oneness of desire and purposethat makes the words of each acceptable to the other.

1. Gods 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 soulcan discern the unuttered desire of the heart long before it shapes itself into words. Gods ear is open to hear before the mans 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 mans 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 Gods 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 Gods 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 mens hearts, 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 Spirits 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 peoples 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 Gods hearing and His answering the saints prayer. Every faithful prayer is heard and makes an acceptable report in Gods ear as soon as it is shot; but God doth not always thus speedily answer it. The father, at the reading of his sons 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. Mordecais 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 Gods 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 comingyears 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 dustthe 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, Gods 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 peoples tears into His bottle will certainly never forget their prayers.Guthrie.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(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.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

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.

Fuente: Whedon’s Commentary on the Old and New Testaments

A Call To Commitment To YHWH And To Recognise His Control Over Our Lives ( Pro 15:29 to Pro 16:3 ).

Commencing with a mention of YHWH in Pro 15:29, YHWH is mentioned five times in this subsection. This includes the opening and closing proverbs which form an inclusio, and four references in the last four verses. He is mentioned a further six time in Pro 16:4-11. Thus in sixteen consecutive proverbs He is mentioned eleven times. This may well be seen as confirming the opening of a new section, the intention being to bring home how closely YHWH is involved in wisdom in Israel, and to lay the foundation for what is to follow.

The first four verses in the subsection refer to ‘hearing’. Thus YHWH hears the prayer of the righteous (Pro 15:29); good tidings make the bones fat (Pro 15:30); the ear of the wise listens to reproof (Pro 15:31); to listen to reproof is to obtain understanding (Pro 15:32). And they connect together. It is because YHWH hears the prayer of the righteous (Pro 15:29) that their eyes are alight with good things and they hear good tidings (Pro 15:30). As a consequence they heed His reproof (Pro 15:31), and gain more understanding (Pro 15:32). These verses are then followed by a minor chiasmus in which the activity of YHWH is enclosed within a ‘response to YHWH’ (fear of YHWH and commitment to YHWH) envelope.

The subsection is presented chiastically:

A YHWH is far from the wicked, but he hears the prayer of the righteous (Pro 15:29).

B The light of the EYES rejoices the heart, and good tidings make the bones fat (Pro 15:30).

C The ear which LISTENS TO THE REPROOF of life, will abide among the wise (Pro 15:31).

D He who REFUSES CORRECTION despises his own soul, but he who LISTENS TO REPROOF obtains understanding (Pro 15:32).

D The fear of YHWH is the DISCIPLINARY INSTRUCTION OF WISDOM, and before honour goes humility (Pro 15:33).

C The plans of the heart belong to man, but THE ANSWER OF THE TONGUE is from YHWH (Pro 16:1).

B All the ways of a man are clean in his own EYES, but YHWH weighs the spirits (Pro 16:2).

A Commit your works to YHWH, and your purposes will be established (Pro 16:3).

Note that in A YHWH hears the prayer of the righteous, and in the parallel they are to commit their works to YHWH, which will require prayer. In B the light of the EYES rejoices the heart, and in the parallel a man’s ways are clean in his own EYES. In C the ear listens to reproof, and in the parallel the answer of the tongue is from YHWH. Centrally in D there is one who refuses correction (discipline) and another who listens to reproof, while in the parallel we have the disciplinary instruction of wisdom, and deep humility.

Pro 15:29

‘YHWH is far from the wicked,

But he hears the prayer of the righteous.’

This does not, of course, mean ‘far from’ in distance, but rather ‘far from’ in spiritual experience. In the case of the unrighteous they have no contact with God and no assurance that He will hear their prayers. ‘If I regard iniquity in my heart YHWH will not hear me’ (Psa 66:18). If they offer sacrifices they are an abomination to God (Pro 15:8). No doubt in those days they nearly all of them participated in religious ritual, and in family prayers at meals, but it was all formal. It meant nothing, either to God or to them. It did not, however, relieve them from responsibility. He still ‘weighed their spirits’ (Pro 16:2; compare Psa 11:4). He still took note of their behaviour.

In stark contrast are the righteous, those who respond to God’s wisdom and seek to live by it. In their case God hears their prayers. He weighs their prayers up and responds as He sees fit. Their prayers are a delight to Him (Pro 15:8). He is concerned about their welfare (Pro 10:3; Pro 10:22).

Pro 15:30

‘The light of the eyes rejoices the heart,

And good tidings make the bones fat.’

It is because the righteous have fellowship with YHWH and He hears their prayers (Pro 15:29) that they see and hear good things. The ‘light of the eyes’, paralleling ‘good tidings’, seems to indicate good things that the eyes see, what comes in through the window of the eyes, and this agrees with the idea of ‘the ear which listens’ in the next verse. As Jesus said, ‘the light of the body is the eye. If therefore your eye is single (fixed only on what is good and of God) your whole body will be full of light’ (Mat 6:22).

The parallel with good tidings can be seen as confirming that it is good things which are in mind. Thus we could paraphrase ‘as righteous men look on good things it rejoices their hearts’. They see the heavens, and they speak to them of the glory of God. They see the sky and it speaks to them of His handywork (Psa 19:1). They read His Law and delight in it (Psa 1:2; Psa 19:8 b; Psa 119:18; Psa 119:47; Psa 119:70). They mix with the righteous and delight in seeing their good deeds (Psa 101:6). They refuse to look on evil things (Psa 101:3). Whatever is good and honourable and true, they fix their eyes on such things and it brings them joy. In the context of the previous proverb they see YHWH answering their prayers and their heart’s rejoice. Indeed, their eyes are fixed on YHWH Himself and this fills them with rejoicing (Psa 25:15; Psa 123:1; Psa 141:8). Consequently they walk in the fear of YHWH.

And in the same way when the righteous hear a good report or good news it has a wholesome effect on them. It gives them inward strength and inward joy (their bones are made fat). They realise that it signifies that YHWH’s eye is on the righteous (Pro 15:3). Good news is always welcome, but especially so when it concerns the prospering of God’s ways. From Solomon’s view point it is because YHWH reigns over the righteous, and imparts to them His wisdom, that such good things occur (Pro 15:33; Pro 16:1-4; Pro 16:7; Pro 16:9). Because of this He does not allow the righteous to go hungry (Pro 10:3). He blesses them with riches both physical and spiritual (Pro 10:22). His way is a fortress to them (Pro 10:29). He shows His favour towards them (Pro 12:2). No wonder they rejoice.

Many, however, see ‘the light of the eyes’ as signifying the shining in the eyes of inner vitality and joy, in the same way as we would say ‘his eyes lit up’. But in our view that is not so good a parallel. In Psa 13:3 the lightening of the eyes indicated recovery from a death situation. In Psa 38:10 the Psalmist had lost ‘the light of his eyes’ because he was exhausted. In Ezr 9:8 it indicates a reviving of life. But all of these could indicate having hope revived by looking on life from a new perspective as a consequence of God’s reawakening, as seeing things in a new way.

Pro 15:31

‘The ear which listens to the reproof of life,

Will abide among the wise.’

In return His wise ones listen to the reproof which ensures that they will enjoy true life, to the reproof that results in life, to life-giving reproof. They respond to God’s chastening (Pro 3:11-12), and in consequence they themselves consort with the wise. They ‘walk with the wise’ (Pro 13:20). His people come together and exhort each other and help each other. They share in God’s life together.

Pro 15:32

‘He who refuses correction despises his own life,

But he who listens to reproof obtains understanding.’

And through listening to reproof they obtain understanding. They learn God’s wisdom and God’s ways. They gain true knowledge. They acquire good sense. Whilst those who refuse correction and reject discipline simply demonstrate by that that they despise their own lives. For they will not enjoy life, but rather death.

Pro 15:33

‘The fear of YHWH is the instruction of wisdom,

And before honour goes humility.’

Those who listen to reproof obtain understanding (Pro 15:32). Either wisdom instructs them in the fear of YHWH, or the fear of YHWH causes them to be instructed in wisdom, an instruction which has intrinsic within it the idea of discipline. Either way the fear of YHWH makes them wise. They see things through His eyes, and from His perspective. Through reproof and instruction in wisdom the righteous learn to walk in a way which is pleasing to Him.

And those who would please Him, if they would be honoured by Him, must first approach Him in humility. In God’s way of working humility must always precede honour. It is he who humbles himself who can be exalted. For no man can be trusted with honour who has not first been humbled, otherwise the honour will go to his head and will do him more harm than good. David’s road to God-given kingship was along the hard road of persecution and humiliation. He learned obedience by what he suffered. Paul in his hugely successful ministry went through the sufferings, persecutions and humiliations that kept him humble. Even our Lord Jesus Christ ‘learned obedience by the things that He suffered’ (Heb 5:8). It was because of the hard road that He trod that He knew by experience the cost of obedience, and came through triumphantly. The fear of YHWH and humility go hand in hand. ‘Thus says the High and Lofty One, Who inhabits eternity, Whose Name is Holy, “I dwell in the high and holy place with him also who is of a contrite and humble spirit, to revive the spirit of the humble, an to revive the heart of the contrite ones’ (Isa 57:15).

Pro 16:1

‘The plans of the heart belong to man,

But the answer of the tongue is from YHWH.’

We might summarise this as, ‘man can plan as much as he wants, but God always has the final word’, or ‘man proposes, but God disposes’. The idea behind the word for planning is ‘setting things in order, making arrangements’. All kinds of men are continually making all kinds of arrangements. That is their privilege as thinking beings. But in the end it is YHWH Who says what will be and what will not be. It is YHWH Who answers with His tongue. ‘So shall my word be which goes forth out of My Mouth, it will not return to me empty, but it will accomplish what I please, and prosper in the way in which I send it’ (Isa 55:11). And one of the answers of His tongue is to speak to those who will listen to reproof, thereby gaining understanding (Pro 15:32).

And the most wonderful answer of His tongue was when He sent forth His Word (Joh 1:1-14), by Him bringing life to men and salvation from the guilt and power of sin, contrary to all man’s way of thinking.

Pro 16:2

‘All the ways of a man are clean in his own eyes,

But YHWH weighs the spirits.’

The contrast between man’s planning, and YHWH’s response to it (Pro 16:1), now leads on to the idea that men always think that their own ideas are clean’ (right, justified, blameless). They think that what they are doing is right and justifiable. What they see with their eyes rejoices their hearts (Pro 15:30) because they are so confident in what they are doing. They see themselves as above criticism. They do not look underneath at their true motives.

But that is precisely what YHWH does do. He weighs their spirits. He considers the deepest thoughts of their hearts. The people in Noah’s day undoubtedly justified themselves, but YHWH saw that ‘every imagination of the thoughts of their hearts was only evil continually’ (Gen 6:5). Man may express his innocence, ‘if you say, “behold we did not know it”. But the writer replies, ‘does not He Who weighs the hearts consider it? And He Who keeps the inner life, does He not know it? And will He not render to every man according to His works?’ (Pro 24:12). For man looks at the outward appearance, but God looks at the heart (1Sa 16:7), and He continually assesses it.

The metaphor may have been derived from the ancient Egyptian belief that on death a man’s heart was weighed against truth. But if so it has been transformed into the idea of a continual assessment by God as He contemplates man’s behaviour and gets right to the root of the matter (the spirit within).

Pro 16:3

‘Commit your works to YHWH,

And your purposes will be established.’

So the answer is clear. If you would know that your plans are truly right, and that your way is truly pleasing, ‘commit what you do to YHWH, (literally ‘roll what you do on YHWH’), and your purposes will be established’ (confirmed, brought to fruition). This involves more than just a formal prayer of committal. Men have done such a thing and followed it by the most bestial of behaviour. It involves genuinely examining our ways before YHWH, and seeking His confirmation in our hearts when our hearts and minds are truly open to Him, before we proceed (compare Pro 3:6). You cannot ‘roll on YHWH’ what is displeasing to Him. An illustration of the idea, (but not necessarily the way to go about it), is found in 2Sa 2:1.

Fuente: Commentary Series on the Bible by Peter Pett

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.

Fuente: The Popular Commentary on the Bible by Kretzmann

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

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, , 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.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)