Ps 33:15

“God takes care of the righteous (by "eyes" referring not simply to sight but also to what is done by God in beneficence and providence).… He also accepts their requests.… But he has an eye also for the wicked, though not in the same way as for the good. To what effect? "To destroy remembrance of them from the land": … God gives evidence of great care for the righteous, accepting their supplication while completely disregarding those guilty of wrong actions and inflicting destruction on them.”

“"The Eyes of the Lord are upon the righteous:" fear not then; labour; the eyes of the Lord are upon you. "And His Ears are open unto their prayers" [Psalm 34:15]. What would you more? If an householder in a great house should not hearken to a servant murmuring, he would complain, and say, What hardship do we here suffer, and none hears us. Can you say this of God, What hardships I suffer, and none hears me? If He heard me, haply, do you say, He would take away my tribulation: I cry unto Him, and yet have tribulation. Only do thou hold fast His ways, and when you are in tribulation, He hears you. But He is a Physician, and still have you something of putrefaction; you cry out, but still He cuts, and takes not away His Hand, until He has cut as much as pleases Him. For that Physician is cruel who hears a man, and spares his wound and putrefaction. How do mothers rub their children in the baths for their health. Do not the little ones cry out in their hands? Are they then cruel because they spare not, nor hearken unto their tears? Are they not full of affection? And yet the children cry out, and are not spared. So our God also is full of charity, but therefore seems He not to hear, that He may spare and heal us for everlasting.”

“Then when he says, "The eyes of the Lord are upon the just," he instructs about divine providence. And concerning this he does two things. First, he sets forth divine providence. Second, he shows the effect of divine providence, at "The just cried out." Concerning the first he does two things. First, he proposes divine providence with regard to the good. Second, with regard to the wicked, at "But the face of the Lord." He says therefore, "The eyes of the Lord," etc. To those for whom we have care, we attend in two ways: namely by sight, regarding their deeds; and with regard to this he says, "The eyes of the Lord." And by hearing, regarding their words; and with regard to this he says, "And his ears." And although in God there is neither sight nor hearing, but the very wisdom of God, yet because of the diverse things known, both are said, namely sight and hearing. Sight is signified by the eyes with regard to deeds themselves; hearing, however, by ears with regard to words. Therefore he says, "The eyes of the Lord are upon the just," namely with the look of approval: 2 Tim. 2: "The Lord knows who are his": Sir. 15: "The eyes of the Lord are upon those who fear him," etc. "And his ears," that is, he is attentive to hearing, "are open to their prayers." For he who wishes to hear gladly listens to those who pray; hence by this he signifies that he is willing to hear. And he says, "To their prayers," because while they are still speaking he hears: Is. 65: "While they are still speaking, I will hear."”