John Chrysostom
It is crucial to remember that our prayers must not only be offered; they must also be presented in a manner that is pleasing to God. Merely praying is not enough to fulfill our desires if the prayer itself does not align with His will. For example, the Pharisee prayed without benefit, and the Jewish people prayed with God turning away from them, as they did not pray in the proper spirit. Therefore, we are instructed to pray in a way that can truly be heard. The prophet conveys this idea in the previous psalm, where he not only seeks to be heard but also fulfills his own responsibilities. How does he do this?
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He states, "Every night I wash my bed; I soak my couch with tears" and expresses, "I am weary with my groaning" and calls out, "Depart from me, all you workers of iniquity," declaring, "My eye has grown dim with grief" (Psalms 6:6-9). All of these actions—crying, shedding tears, sighing, distancing oneself from the wicked, and holding a deep awareness of God’s judgment—are adequate for being heard by God.
In another instance, the prophet declares, "Hear me, O God of my righteousness! You have relieved me in my distress" (Psalm 4:2). To gain God’s attention, certain conditions must be met: first, we must be worthy of receiving our requests; second, our prayers should conform to divine principles; third, our prayers ought to be continuous; fourth, we should refrain from asking for material gain; fifth, our requests should be for beneficial things; and sixth, we must do our part in accordance with His will. Many have been heard: Cornelius was acknowledged for his virtuous life (Acts 10:4), the Syrophoenician woman for her persistence in prayer (Mark 7:26), and Solomon for his selfless request (3 Kings 3:11). The tax collector gained God's favor because of his humility (Luke 18:14), while others were acknowledged for different reasons.
Conversely, being unheard is often the result of the opposite conditions even for the righteous. Who was more righteous than Paul? Yet, when he asked for things that were not beneficial, he did not receive a response: "I pleaded with the Lord three times about this, but He said to me, 'My grace is sufficient for you'" (2 Cor. 12:8, 9). Moses, who was also righteous, found his prayer unanswered when he requested to enter the promised land, and the Lord told him, "Do not speak to Me again about this matter" (Deut. 3:26). Furthermore, our prayers may go unheard if we do not abandon our sins. God pointed out this truth to Jeremiah regarding the Jews: "Do not pray for this people or lift up a cry for them, for I will not hear you" (Jeremiah 7:16, 17). They continued in their wickedness, and yet Jeremiah was asked not to intercede. Additionally, if we pray against our enemies, we risk not only being unheard but also incurring God’s displeasure.
Prayer is akin to medicine, and if we do not understand how to apply this remedy correctly, it will not be effective. The prophet illustrates the approach to prayer by stating, "O Lord my God, if I have done this"—what does he mean by "this"? He suffers, yet he questions whether he has acted rebelliously against his father or committed grave wrongs. He hesitates to call out the lawless man outright, feeling sorrow over his son’s actions. Much like a nobleman who can’t bring himself to name his wife’s infidelity, he states, "If I have done anything." He wonders why he even raises this matter, asserting that it is not virtuous to avoid patricide, a deed even the most feral creatures would shy away from. "If there is injustice in my hands," he says, noting that he is not referring to wrongful acts but affirming that no wrongdoing will be found in him. He does not assert this out of arrogance but rather feels compelled to highlight his good deeds. Yet, the most significant insights lie in what follows next. What is that?