What do we learn from David the prophet about the potency of those tears that are acceptable before God?

The life of David the prophet and king and his psalms (as well as the psalms of the other psalmists) reveal God’s appreciation and concern for the tears of those who believe in Him, and how He transforms the sorrows of those who weep into joy.

First : David tells us that God preserves the tears of His children in a precious bottle (Ps. 56:8). He believes that even as the wicked track the steps of the righteous person in order to plot against him, God also watches the righteous in his flight to save his tears as a down payment for the glory that has been prepared for him.

Second : If David, the devout king and prophet, felt the need for repentance with tears, we ought to realize that everyone needs tears of repentance. David was known from his youth to be pure of heart as the words of the Lord show: “I have found David the son of Jesse, a man after my own heart, who will do all My will” (Acts 13:22). The Holy Bible speaks clearly about his falls so that we may learn that as long as we are in this flesh, we should never trust it: no matter how pure we may have been in the past; nor how old we may be; nor what our rank in the Church or our status in society may be. David did not fall into the sin of adultery in his youth; but sadly, he fell into it when he was old, married, and a king.

Third : David, the man of praise, who used to begin and end his day with praises and psalms, took refuge in tears of repentance so that no one — regardless of his prayers, praises, and services — should think that he above falling into sin.

Fourth : King David was not ashamed of composing many psalms about repentance. He let everyone know that although he is a king, his tears make his bed swim every night. St. Gregory of Nazianzus says, “Yes, and I know of a Fifth (baptism) also, which is that of tears, and is much more laborious, received by him who washes his bed every night and his couch with tears.”⁵²⁰

Fifth : The life of tears is not something only for monastics and ascetics but something for which every believer should pray.

Sixth : What drove David to tears was the feeling that he was a sojourner on earth. He cries out, saying, “Do not be silent at my tears, for I am a stranger with You, a sojourner, as

520 St. Gregory of Nazianzus, Select Orations of Gregory Nazianzen 39.17 (NPNF II/7:358).

all my fathers were” (Ps. 39:12). St. Augustine says, “Set me free from my sins, ‘before I go hence’ … He alluded therefore to that realm of bliss, to the happy country, to the happy home, where the Saints are partakers of eternal Life, and of Truth unchangeable.”⁵²¹

St. John Chrysostom says, “The saints were ‘strangers and sojourners.’ How and in what way? And where does Abraham confess himself ‘a stranger and a sojourner’? Probably indeed he even himself confessed it … He built no splendid houses, he enjoyed no luxuries, he had no care about dress, which all are things of this world; but lived in all respects as belonging to the City yonder; he showed hospitality, brotherly love, mercifulness, forbearance, contempt for wealth and for present glory, and for all else.”⁵²² And, “Let us even now become strangers; that God may ‘not be ashamed of us to be called our God.’ For it is a shame to Him, when He is called the God of the wicked, and He also is ashamed of them; as He is glorified when He is [called the God] of the good and the kind.”⁵²³

Seventh : David’s holy tears increase without end because they express his longing without end for God: “My tears have been my bread day and night, while they continually say to me, ‘Where is your God?’” (Ps. 42:3). St. Augustine says, “My tears (he says) have been not bitterness, but ‘my bread.’ Those very tears were sweet unto me: being athirst for that fountain, inasmuch as I was not as yet able to drink of it, I have eagerly made my tears my meat. For he said not, ‘My tears became my drink,’ lest he should seem to have longed for them, as for ‘the water-brooks’: but, still retaining that thirst wherewith I burn, and by which I am hurried away towards the water-brooks, ‘My tears became my meat,’ whilst I am not yet there.”⁵²⁴

His tears did not dry up day or night. His daily duties, no matter how important they were, could not distract him from seeking God with tears, nor could the respite of the night pacify this yearning. He was not embarrassed to weep openly with tears during the day, and he took refuge in hidden weeping at night as manifesting the depths of his love for God. The day, here, represents times of joy, while the night represents times of distress and pain.

In pride, arrogance, and ridicule, his enemies challenge him: “Where is your God?” They considered God’s long-suffering to be weakness! They want to quash his hope in God, as though He had left him. They do not realize that He is the master and manager of history. He tarries and is patient, waiting for them to repent and return; or perhaps waiting until the cup of their wickedness is full.

521 St. Augustine of Hippo, Expositions on the Book of Psalms 39.22 (NPNF I/8:118–119).

522 St. John Chrysostom, Homilies on Hebrews Homily 24.4 (NPNF I/14:474).

523 St. John Chrysostom, Homilies on Hebrews Homily 24.7 (NPNF I/14:475).

524 St. Augustine of Hippo, Expositions on the Book of Psalms 42 (NPNF I/8:133) amended.