Do you not say, There are yet four months, and then the harvest cometh? Behold, I say to you, lift up your eyes, and see the countries; for they are white already to harvest.

“(tom. xv. in Joan. c. 39–49) How can we consistently give an allegorical meaning to the words, Lift up your eyes, &c. and only a literal one to the words, There are yet four months, and then cometh harvest? The same principle of interpretation surely must be applied to the latter, that is to the former. The four months represent the four elements, i. e. our natural life; the harvest, the end of the world, when all conflict shall have ceased, and truth shall prevail. The disciples then regard the truth as incomprehensible in our natural state, and look forward to the end of the world for attaining the knowledge of it. But this idea our Lord condemns: Say not ye, there are four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes. In many places of Holy Scripture, we are commanded in the same way to raise the thoughts of our minds, which cling so obstinately to earth. A difficult task this for one who indulges his passions, and lives carnally. Such an one will not see if the fields be white to the harvest. For when are the fields white to the harvest? When the Word of God comes to light up and make fruitful the fields of Scripture. Indeed, all sensible things are as it were fields made white for the harvest, if only reason be at hand to interpret them. We lift up our eyes, and behold the whole universe overspread with the brightness of truth. And he that reapeth those harvests, has a double reward of his reaping; first, his wages; And he that reapeth receiveth wages; meaning his reward in the life to come; secondly, a certain good state of the understanding, which is the fruit of contemplation, And gathereth fruit unto life eternal. The man who thinks out the first principles of any science, is as it were the sower in that science; others taking them up, pursuing them to their results, and engrafting fresh matter upon them, strike out new discoveries, from which posterity reaps a plentiful harvest. And how much more may we perceive this in the art of arts? The seed there is the whole dispensation of the mystery, now revealed, but formerly hidden in darkness; for while men were unfit for the advent of the Word, the fields were not yet white to their eyes, i. e. the legal and prophetical Scriptures were shut up. Moses and the Prophets, who preceded the coming of Christ, were the sowers of this seed; the Apostles who came after Christ and saw His glory were the reapers. They reaped and gathered into barns the deep meaning which lay hid under the prophetic writings; and did in short what those do who succeed to a scientific system which others have discovered, and who with less trouble attain to clearer results than they who originally sowed the seed. But they that sowed and they that reaped shall rejoice together in another world, in which all sorrow and mourning shall be done away. Nay, and have they not rejoiced already? Did not Moses and Elias, the sowers, rejoice with the reapers Peter, James, and John, when they saw the glory of the Son of God at the Transfiguration? Perhaps in, one soweth and another reapeth, one and another may refer simply to those who live under the Law, and those who live under the Gospel. For these may both rejoice together, inasmuch as the same end is laid up for them by one God, through one Christ, in one Holy Spirit.”

“(Tr. xv. c. 32) So then He sent reapers, no sowers. The reapers went where the Prophets had preached. Read the account of their labours: they all contain prophecy of Christ. And the harvest was gathered on that occasion when so many thousands brought the prices of their possessions, and laid them at the Apostles’ feet; relieving their shoulders from earthly burdens, that they might follow Christ. Yea verily, and from that harvest were a few grains scattered, which filled the whole world. And now ariseth another harvest, which will be reaped at the end of the world, not by Apostles, but by Angels. The reapers, He says, are the Angels. (Mat. 13)”

“Having set forth the slowness of the disciples' understanding concerning the figurative speech, here the Lord consequently explains it, and first he sets forth the explanation of the figurative speech; second he employs a comparison, at the place: "Do you not say, There are yet four months, and then comes the harvest?" Concerning the first, it should be known that just as Christ above explained to the woman what he had figuratively proposed to her about water, so also he explains to the apostles what he had figuratively proposed to them about food, but in different ways: for to the apostles, as being more capable, he sets forth the explanation at once without any wrapping of words; but the woman, as being less capable, he leads through many words to the knowledge of the truth. Now this that he says, "My food is to do the will of him who sent me, that I may perfect his work," has a sufficiently reasonable cause. For just as bodily food sustains man and perfects him, so that is the spiritual food of the soul and of the rational creature by which it is sustained and perfected. Now this consists in being joined to its end and in following the higher rule; which David, understanding this, said in Psalm 72:27: "But it is good for me to adhere to God." And therefore Christ, according as he is man, fittingly says that his food is to do the will of God, and to perfect his work. And these two indeed can be understood as one, yet in such a way that the second is the explanation of the first. Or they can be understood as one thing and another. If, however, they are understood as one, then the sense is: "My food is" — that is, in this is my firmness and sustenance — "that I do the will of him who sent me," according to that word of Psalm 39:9: "I have desired to do your will, O my God, and your law in the midst of my heart"; and below, John 6:38: "I came down from heaven, not to do my own will, but the will of him who sent me." But because "to do someone's will" is understood in two ways: in one way, that one causes him to will something; in another way, that one fulfills in deed what one knows him to will; therefore the Lord, explaining what it is to do the will of him who sent him, says that this, namely, is "that I may perfect his work," that is, that I may complete the works which I know him to will; below, John 9:4: "I must work the works of him who sent me while it is day." But if it is understood as one thing and another, then it should be known that Christ did two things in this world. First, he taught the truth, inviting and calling to faith, and in this he fulfilled the will of the Father; below, John 6:40: "This is the will of the Father who sent me, that everyone who sees the Son and believes in him may have eternal life." Second, he consummated the truth itself, opening in us, through his passion, the gate of life, giving the power of arriving at the consummated truth; below, John 17:4: "I have finished the work which you gave me to do." Thus, therefore, he says "My food is that I do the will of him who sent me," by calling men to the faith, "that I may perfect his work," by leading them to perfection. Or, according to Origen, every man who acts well ought to direct his intention to two things, namely to the honor of God and to the benefit of neighbor: because, as it is said in 1 Timothy 1:5, "the end of the commandment is charity," which contains the love of God and of neighbor. And thus, when we do something for the sake of God, the end of the commandment is God; but when for the benefit of neighbor, the end of the commandment is the neighbor. According to this, then, Christ says "My food is that I do the will of God," that is, that I direct and regulate my intention in those things which pertain to the honor of God; "that I may perfect his work," that is, that I do those things which pertain to the benefit and perfection of man. But against this: the works of God are perfect; therefore it is not fittingly said that the works of God are perfected. I respond that it must be said that among the other lower creatures man is a special work of God, because God made him to his image and likeness, Genesis 1:26. And this work was indeed perfect in the beginning, because God made man upright, as it is said in Ecclesiastes 7:30. Afterward, however, through sin he lost this perfection, and departed from uprightness. And therefore, in order that this work of the Lord might be perfect, it needed to be repaired; and this indeed was perfected through Christ, because it is said in Romans 5:19: "For as by the disobedience of one man many were made sinners, so by the obedience of one many will be made just." Thus Christ says "that I may perfect his work," that is, that I may bring man to perfection. Consequently, when he says, "Do you not say that there are yet four months, and then the harvest comes?" etc., he sets forth a comparison. But note that Christ asked the woman for drink, saying, "Give me to drink," and therefore on the occasion of this request he introduced the comparison about water. Here, however, the disciples urge the Lord to eat; hence also on the occasion of this the Lord introduces the comparison about spiritual food, because the same thing is understood by food and drink. Thus, therefore, there are some from whom God asks drink, as from the woman; but some offer drink to God. But no one offers food to God unless God has first asked it of him; for then do we offer spiritual food to God, when we beg from him our salvation, namely when we ask: "Your will be done, as in heaven, so on earth." We cannot obtain salvation from ourselves unless we are anticipated by prevenient grace, according to that word of Lamentations, last chapter, 21: "Convert us, O Lord, to you, and we shall be converted." He himself, therefore, asks first, who through prevenient grace makes us ask. Now in this comparison he first treats of the harvest; second, of the reapers, at the place: "And he who reaps receives a wage." Concerning the first he does two things. First he sets forth the comparison about the bodily harvest; second, about the spiritual harvest, at the place: "Behold I say to you, lift up your eyes," and so forth. Now by this that he says, "Do you not say that there are yet four months, and the harvest comes?" it is given to be understood that Christ withdrew from Judea immediately after the seizure of John, as is said in Matthew 4:12, and passed through Samaria; and that this was in winter, and John was likewise seized. Hence, because there the harvests are completed more promptly, there were four months from that time until the harvest. He says therefore "Do you not say," speaking of the bodily harvest, "that there are yet four months" remaining to come, "and the harvest comes"? That is, the time of the gathering of harvests. But "behold I say to you," speaking of the spiritual harvest, "lift up your eyes, and see the regions, that they are already white for the harvest." Here it should be known that the time of harvests is called the time of the gathering of fruits, and therefore every gathering of fruits is compared to the time of harvests. Now the time of the gathering of fruits is twofold. For nothing prevents, in temporal things as in spiritual things, that what is fruit with respect to the things preceding should also be seed with respect to the things following: for good works are the fruit of spiritual doctrine, such as faith and the like, which, however, are the seeds of eternal life, because through them one arrives at eternal life. Ecclesiasticus 24:23, wisdom says: "My flowers," with respect to the fruit following, "are the fruit of honor and of honesty," with respect to the things preceding. According to this, then, one gathering of the spiritual harvest is with respect to eternal fruits, namely the gathering of the faithful into eternal life, concerning which it is said in Matthew 13:39: "The harvest is the consummation of the world." And of this one it is not treated here. The other is in the present. And this can be understood in two ways. In one way, as the gathering of fruits, namely the conversion of the faithful who are to be gathered into the Church; in another way, as the very knowledge of truth, by which someone gathers the fruit of truth in his own soul: and of both, according to different expositions, it is treated here. Of the first, according to Augustine and Chrysostom, in this way: "you say" that it is not yet the time of the bodily harvest; but it is not so with the spiritual harvest — rather, "behold I say to you, lift up your eyes," namely, the eyes of the mind through consideration, or even the eyes of the body, "and see the regions, that they are already white for the harvest": because, namely, the whole region was full of Samaritans going out to Christ. Now this that he says, "they are white," is metaphorical; for when the crops have whitened, it is a sign that they are prepared for the harvest. He wished to signify nothing else by this than that men were prepared for him unto salvation and the reception of the word. Hence he says "see the regions," because not only the Jews, but also the Gentiles are prepared for the faith. Matthew 9:37: "The harvest indeed is great, but the laborers are few." And just as harvests are whitened on account of the presence of the sun, more burning in the summer season, so also men, through the coming of the sun of justice, namely Christ, and through his preaching and power, were being prepared for salvation. And of this sun it is said in Malachi 4:2: "To you who fear my name shall the sun of justice arise." And hence it is that the time of his coming is called the time of fullness; Galatians 4:4: "When, therefore, the fullness of time came, God sent his Son." Concerning the second gathering of the harvest, that is, of truth in the soul, Origen expounds, who says that one gathers as many fruits of truth in the harvest as truths he comes to know. And he holds that this whole passage which is said, "Do you not say that there are yet four months and the harvest comes? And behold I say to you: lift up your eyes and see the regions, that they are already white for the harvest," should be understood as spoken parabolically. And according to this, the Lord does two things in these words. First, he sets forth the false opinion of certain people; second, he excludes it, at the place: "I say to you." For the opinion of certain people was that no truth about any matter could be had by man, and from this was derived the heresy of the Academics, who said that nothing can be known for certain in this life; according to which it is said in Ecclesiastes 7:24: "I have tried all things in wisdom. I said: I will be wise. And it departed from me much further than it was." This opinion, therefore, the Lord touches upon, saying "Do you not say that there are yet four months, and the harvest comes?" That is, the whole of the present life, in which man serves the four elements, must come to an end so that after it the gathering of truth may be had in another life. But this opinion he consequently excludes when he says: it is not so; "but behold I say to you: lift up your eyes." For this is customarily said in sacred Scripture whenever something subtle and lofty is commanded to be considered, Isaiah 40:26: "Lift up your eyes on high, and see who created these things." For eyes, when they are not raised up from earthly things, or from carnal concupiscence, are not fit for the knowledge of spiritual fruit; for sometimes they are pressed down to earthly things, withdrawn from the consideration of divine things, according to that word of Psalm 16:11: "They have set their eyes to bend down to the earth"; sometimes they are blinded through concupiscence, Daniel 13:9: "And they turned away their eyes, that they might not look to heaven, nor remember the judgments of God." He says therefore, "lift up your eyes, and see the regions, that they are already white for the harvest," that is, so disposed that from them the truth can be known: for by "regions" are especially understood all the things from which truth can be received. And these especially are the Scriptures. Below, John 5:39: "Search the Scriptures... for they bear witness of me." And these regions did indeed exist in the Old Testament; but they were not white for the harvest, because men could not receive from them spiritual fruit until Christ came, who whitened them, opening their understanding; Luke, last chapter, 45: "He opened their mind, that they might understand the Scriptures." Likewise, the creatures are harvests, from which the fruit of truth is gathered; Romans 1:20: "The invisible things of God are clearly seen, being understood by the things that are made." But nevertheless the Gentiles who pressed after knowledge of them gathered from them rather the fruit of error than of truth, because, as it is said in the same place, "they served the creature rather than the creator." And therefore they were not yet white; but with Christ coming, they were made white for the harvest. Consequently, when he says, "and he who reaps receives a wage," he treats of the reapers; and concerning this he first sets forth the reward of the reapers; second he introduces a proverb, at the place: "for in this the word is true"; third he expounds, that is, applies it, at the place: "I sent you to reap." As to the first, it should be noted that the Lord, in expounding above what he had said about the spiritual water, set forth a condition by which the spiritual water differs from the bodily: namely, that whoever drinks of bodily water will thirst again, but whoever drinks of spiritual water will not thirst forever. In the same way also here, in expounding what he says about the harvest, he sets forth what is dissimilar between the bodily and spiritual harvest; hence he sets forth three things. One indeed according to which the likeness of each harvest is observed, namely that he who reaps, both in the bodily harvest and in the spiritual, receives a wage. Now he reaps spiritually who gathers the faithful into the Church, or who gathers the fruits of truth in his own soul. And each receives a wage, according to that word of 1 Corinthians 3:8: "Each one will receive his own wage according to his own labor." He sets forth two other things, according to which dissimilarity is observed. First indeed, that the fruit of the reaper who reaps the bodily harvest pertains to bodily life; but the fruit of him who reaps the spiritual harvest pertains to eternal life. And therefore he says "and he gathers," namely he who reaps spiritually, "fruit unto eternal life," namely the faithful who will have arrived at eternal life; Romans 6:22: "You have your fruit unto sanctification, and the end, life everlasting." Or, the very knowledge and exposition of truth by which man acquires eternal life. Ecclesiasticus 24:31: "They who explain me shall have life everlasting." Second, the dissimilarity is observed in this: that in the bodily harvest it is reckoned a misery that one should sow and another reap, hence he who sows is saddened by this, that another reaps; but with spiritual seed it is otherwise, because "he who sows rejoices together, and he who reaps." And indeed, according to Chrysostom and Augustine, those who sow the spiritual seed are the fathers of the Old Testament and the prophets; for, as it is said in Luke 8:11, "the seed is the word of God," which Moses and the prophets sowed in Judea; but the apostles reaped, because what they themselves intended, namely to bring men to Christ, they were not able to bring about, which nevertheless the apostles did. And therefore both rejoice together, namely the apostles and the prophets, in one dwelling place of glory, over the conversion of the faithful; Isaiah 51:3: "Joy and gladness shall be found therein, thanksgiving and the voice of praise." And by this the heresy of the Manichaeans, who condemn the fathers of the Old Testament, is refuted; since nevertheless, as the Lord here says, they will rejoice together with the apostles. According to Origen, however, those are called sowers in any discipline who hand down whatever principles of that discipline; but reapers are those who proceed further from them: and this all the more in this discipline, which is the science of all sciences. The prophets are sowers, because they handed down many things about divine matters; but the reapers are the apostles, who revealed by preaching and teaching those things which the prophets did not manifest to men. Ephesians 3:5: "which in other generations was not known... as it has now been revealed to his holy apostles." Consequently, when he says, "for in this the word is true," etc., a proverb is introduced; as if he should say, that "in this," that is, in this deed, "the word is true," that is, the common proverb is fulfilled, which existed among the Jews, namely "one sows and another reaps." This proverb seems to be derived from that which is said in Leviticus 26:16: "You shall sow the crop in vain, which shall be devoured by enemies." From which the Jews were accustomed, when someone labored at some matter and another rejoiced from it, to utter a proverb of this kind. This, then, is what the Lord says: in this, that the prophets sowed and labored, and you reap and rejoice, the proverb is fulfilled. Or otherwise: "In this the word is true," namely what I say, that one is he who sows, and another he who reaps; because you will reap the fruits from the labors of the prophets. But the prophets and the apostles are indeed distinct, not in faith — for both these and those had faith, Romans 3:21: "But now, without the law, the justice of God has been made manifest, testified to by the law and the prophets" — yet they are distinct in manner of life: because the prophets lived under the legal ceremonies, from which Christians and the apostles are free. Galatians 4:3-5: "And when we were children, we were serving under the elements of this world. But when the fullness of time came, God sent his Son, made of a woman, made under the law, that he might redeem those who were under the law, that we might receive the adoption of sons." And although the apostles and the prophets had labors of unequal time, nevertheless they will equally enjoy the joy together, and will receive a wage unto eternal life: "that he who sows and he who reaps may rejoice together." And this was prefigured in the Transfiguration of Christ, where all had their own glory — both the fathers of the Old Testament, namely Moses and Elijah, and the fathers of the New Testament, namely Peter, John, and James — giving us by this to understand that in that future glory the just of the New and of the Old Testament rejoice together. Consequently, when he says, "I sent you to reap that which you did not labor for," he adapts the proverb to the matter at hand, and first he says that the apostles are reapers; second he shows that they are laborers, at the place: "others have labored, and you have entered into their labors." As to the first, he says: I say that one is he who reaps — because you are the reapers — and another is he who sows — because I sent you to reap that which you did not labor for. He does not say "I will send" but "I sent," because he sent them twice: once before his passion, to the Jews, when he said to them: "Do not go into the way of the Gentiles... but go rather to the lost sheep of the house of Israel," as it is said in Matthew 10:5. And as to this mission, they were sent to reap that which they had not labored for, namely to convert the Jews themselves, among whom the prophets had labored. But he sent them after the resurrection to the Gentiles, saying to them, Mark, last chapter, 15: "Going into the whole world, preach the Gospel to every creature." In this mission they were sent to sow anew; hence the Apostle, Romans 15:20-21: "And so I have preached this Gospel, not where Christ was named, lest I should build upon another man's foundation; but as it is written: They to whom he was not spoken of shall see, and they that have not heard shall understand." And therefore he says "I sent," having regard to the first mission. Thus, therefore, the apostles are the reapers, but the others, namely the prophets, are the sowers. Hence he says "others have labored," by sowing the first beginnings of the doctrine of Christ, "and you have entered into their labors," to gather the fruits. Wisdom 3:15: "The fruit of good labors is glorious." The prophets labored, I say, in order to bring men to Christ. Below, John 5:46: "If you believed Moses, you would perhaps believe me also; for he wrote of me. But if you do not believe his writings, how will you believe my words?" But they themselves did not reap the fruit. Hence, according to this, Isaiah 49:4 said: "I have labored in vain, and without cause: I have consumed my strength for nothing."”

“Say not ye, there are yet four months,.... Our Lord had been in Jerusalem and Judea, about eight months from the last passover, and there remained four more to the next passover: and then cometh harvest? barley harvest, which began at that time. Now as the passover was in the middle of the month Nisan, which was about the latter end of our March; reckoning four months back from thence shows, that it was about the latter end of our November, or beginning of December, that Christ was in Samaria, and at Jacob's well. Some think, that this does not refer to the then present time, as if there were so many months from thence to the next harvest, but to a common way of speaking, that there were four months from seed time to harvest; during which time there was a comfortable hope, and longing expectation of it: but this will, by no means, agree either with the wheat or barley harvest. The wheat was sown before this time, and the barley a good while after. "Half Tisri, Marcheshvan, and half Cisleu, were, seed time (w)'' The earliest they sowed their wheat was in Tisri, which answers to our September and October; i.e. to half one, and half the other. The month of Marcheshvan, which answers to October and November, was the principal month for sowing it (x): hence that paraphrase on Ecc 11:2, "give a good part of thy seed to thy field in Tisri, and do not refrain from sowing even in Cisleu.'' As for the barley, that was sown in the months of Shebet and Adar, and usually in the latter (y); the former of which answers to January and February, and the latter to February and March. And we read (z) of their sowing seventy days before the passover, which was within six weeks of the beginning of barley harvest. Behold, I say unto you, lift up your eyes, and look on the fields: pointing to the lands which lay near the city of Sychar: for they are white already to harvest; alluding to the corn fields, which, when ripe, and near harvest, look white: hence we read (a) of , "the white field": which the Jews say is a field sown with wheat or barley, and so called to distinguish it from a field planted with trees; though it may be rather, that it is so called from its white look when ripe. So the three Targums paraphrase Gen 49:12, "his hills (his valleys, or fields, as Onkelos) "are white" with corn, and flocks of sheep.'' Christ here speaks not literally; for the fields could not be white at such a distance from harvest; but spiritually, of a harvest of souls; and has regard to the large number of Samaritans that were just now coming out of the city, and were within sight, and covered the adjacent fields: and these he calls upon his disciples to lift up their eyes and behold; and suggests to them, that it was not a time for eating and drinking, but for working, since here was such a number of souls to be gathered in: and thus as from corporeal food he proceeded to treat of spiritual food; so from a literal harvest he goes on to speak of a spiritual one, and encourages his disciples to labour in it, by the following arguments. (w) T. Bab. Bava Metzia, fol. 106. 2. (x) Gloss in T. Bab. Roshhashana, fol. 16. 1. (y) Gloss in Bava Metzia & in Roshhashana ib. (z) Misn. Menachot, c. 8. sect. 2. (a) Misn. Sheviith, c. 2. sect. 1. & Moed Katon, c. 1. sect. 4.”

“There are yet four months, and then cometh harvest? - In Palestine, the harvest did not begin till after the passover, which was fixed on the 14th of the month Nisan, which answers to our March, and sometimes extends into April. The barley harvest was the first; after that the wheat; and both were finished by Pentecost. For, in the feast of Pentecost, the first fruits of all the harvest were carried to the temple, and waved before the Lord. See Lev 23:11. The four months, of which our Lord speaks here, must be computed, according to M. Toynard, from Shebat, which was the eleventh month of the sacred year, and which commenced that year on the 13th of January: from that, till the beginning of the wheat harvest, which began about a month after the passover, there were exactly four months. The passover was that year on the 15th of Nisan, or March 28; and Pentecost took place on the 17th of May. We may therefore suppose that it was about the 13th of January, or beginning of the month Shebat, that John the Baptist was cast into prison, and that Christ retired into Galilee. The fixing of this epoch is of considerable importance. See Calmet's Com. on this place. The following method of dividing the seasons among the Jews is thus stated in Bava Metsia, fol. 106. "Half Tisri, all Marheshvan, and half Cisleu, is זרע zera. Seed-Time. Half Cisleu, whole Tebeth, and half Shebat, is חורף choreph, Winter. Half Shebat, whole Adar, and half Nisan, is קור kor, the Winter Solstice. Half Nisan, all Ijar, and half Sivan, is קציר katsir, Harvest. Half Sivan, all Tammuz, and half Ab, is קייץ kyits, Summer. Half Ab, all Elul, and half Tisri, is חום chum, the great Heat." The Jews sowed wheat and spelt in Tisri and Marheshvan; and barley in Shebat and Adar. Now let us reckon τετραμηνον, the four months, backwards, from the beginning of the barley harvest, or the middle of the month Nisan, and we shall go back to the middle of the month Cisleu, which will fall in with the beginning of our December, whence it will be easy to conjecture what feast that was, mentioned Joh 5:1, viz. the passover. See Lightfoot; and see the note on Joh 5:1. After all that learned men have said on this passage, it does not appear that our Lord meant any thing by it more than an illustration of his present subject. Though there were ordinarily four months from seed-time to harvest, and that a man, after he had sowed his seed, must wait patiently till the regular and natural harvest came, yet it was not the case now: the seed of life which he had sown but a few hours ago had already brought forth much fruit; therefore he says, Lift up your eyes, and look on the fields, over which it is likely the Samaritans were then coming in troops, guided by the woman who had already received the light of the Gospel of peace. The fields - are white already to harvest - Multitudes of Samaritans are coming to believe on me, and to be saved unto eternal life. Probably they had a kind of white raiment.”

“For they are white already to harvest. The great harvest of souls was approaching, when Christ was come to teach men the way of salvation, and was to send his apostles to convert all nations. They succeeded to the labours of the prophets, but with much greater advantages and success. And to this is applied that common saying, that one soweth and another reapeth. (Witham)”

“yet four months, and then harvest--that is, "In current speech, ye say thus at this season; but lift up your eyes and look upon those fields in the light of another husbandry, for lo! in that sense, they are even now white to harvest, ready for the sickle." The simple beauty of this language is only surpassed by the glow of holy emotion in the Redeemer's own soul which it expresses. It refers to the ripeness of these Sycharites for accession to Him, and the joy of this great Lord of the reapers over the anticipated ingathering. Oh, could we but so, "lift up our eyes and look" upon many fields abroad and at home, which to dull sense appear unpromising, as He beheld those of Samaria, what movements, as yet scarce in embryo, and accessions to Christ, as yet seemingly far distant, might we not discern as quite near at hand, and thus, amidst difficulties and discouragements too much for nature to sustain, be cheered--as our Lord Himself was in circumstances far more overwhelming--with "songs in the night!"”