He next says, "My God, I will cry by day, and thou (d) wilt not hear, and by night, and it shall not be folly for me." Instead of which Symmachus has, "My God, I will call by day, and thou wilt not hear, and by night, and there is no silence." He is surely shewing His surprise here that the Father does not hear Him, He regards it as something strange and unusual. But that Father reserved His hearing till the fit time that He should be heard. That time was the hour of dawn, of the Resurrection from the dead, when to Him it could be more justly said than to any, "In a time accepted I heard thee, and in a day of salvation I succoured thee. Behold, now is the accepted time; behold, now is the day of salvation." This, of course, could be said in another sense by our Saviour, as one always accustomed to be heard by the Father, as if He said, to put it more clearly: "Is it possible, O Father, that I, Thine only and beloved Son, should not be heard, when I cry and call to my Father? "For this is the very point He dwells on in John's Gospel at the raising of Lazarus, when He says, "Take away the stone from the sepulchre," and "raised his eyes to heaven and said, Father, 1 thank thee that thou hast heard me. And I knew that thou hearest me always." If, then, He heareth Him always, it is not in doubt but in absolute assurance that He will be heard, as if it were impossible for Him not to be heard, that He speaks in the form of a question the words: "My God, shall I cry in the day, and thou not hear?" And we must put a note of interrogation after "hear," and understand that the answer to the question is a negative.