(35) Say not ye, There are yet four months.--The emphasis in this verse should be laid upon "ye." It follows immediately out of the contrast between the natural and spiritual food. Every outer fact is the sign of an inner truth. They here, as the woman in John 4:11, as the teacher of Israel (John 3:4), as the Jews (John 2:20), speak in the language of the outer facts only. He speaks of the spiritual realities. Looking on the fields of springing corn, they would say that in four months there would be harvest. He sees signs of life springing up from seed sown in receptive hearts; and eyes lifted up and directed to the wide fields of the world's nations would see that the fulness of time was come, and that the fields were even now white to harvest. The Samaritans coming to Him are as the firstfruits, the earnest of the abundant sheaves which shall follow.

Four months.--This gives us probably a note on time. There is no evidence that it was a proverbial saying, and the form of the sentence is against the supposition. The legal beginning of harvest was fixed (Leviticus 23:10; Deuteronomy 16:9) for the 16th of Nisan (April). This would give us in that year, which was a Jewish leap-year, with a month added (Wieseler's Synopsis, Eng. Trans., p. 187), some time about the middle of the month Tebeth (January) as the date of this conversation. (Comp. John 5:1.) For the idea of the harvest, comp. Matthew 9:36-38, and the parable of the Sower, Matthew 13:3 et seq.

Verse 35. - Say not ye - has not your talk with one another been, as you have passed through the springing corn, There are yet four months, and then cometh the harvest? This cannot be a proverbial expression for the time which elapses between sowing and harvest, as some (Lucke and Tholuck) have supposed, because, firstly, there is no mention of sowing at all; and secondly, because six months was the customary period between seed time and ingathering; and also because the "say not ye?" would then be inappropriate. I cannot doubt that it was a chronological hint that the time at which Jesus spake was four months from either the barley or wheat harvest. These harvests generally occurred between the middle of March and the middle of April. The time must, therefore, have been either the middle of November or of December. Tristram (Westcott) says the (wheat?) harvest began about the middle of April and lasted till the end of May. This would bring the time forward another month. This makes our Lord to have spent some eight months since the Passover, either in Jerusalem or in the Judaean land, on his earliest mission, which as yet had brought no obvious results. Men had come to his baptism, but had not appreciated or accepted his claims. The faith already awakened had been of the evanescent character, based on "signs," outward not inward, a "milk faith," to which he did not entrust himself (ch, 2:240. Behold, I say to you, Lift up your eyes, and look on the fields; they are whitening unto harvest. Our Lord now uses another metaphor - he bids the disciples glance across these rich cornfields, to observe the obvious effect already produced by the sowing of good seed in Samaritan soil. The people are flocking towards him. The harvest of souls is ripening, and it is great. You must wait four months before this springing corn will need the sickle. But I say unto you, The time is come. The kingdom is come. The reaper must prepare for instant service. Again, we have a note of personal identity between the Jesus of the Fourth Gospel and the Author of the parables of the sower and the harvest. The very rapidity with which he passes from the symbolism of water to the symbolism of food, and then to that of seed time and harvest, reminds us of One who "without a parable spake not." The words so far have universal application in every age. The harvest has always been ripening. The word λευκός is used in this place only for the aspect of ripening corn. It has elsewhere the meaning of glittering, translucent whiteness, and perhaps it is used here for "dead ripe." The golden grain in late summer becomes white, and this intensifies the force of the image. It seems to say, "These fields will be sacrificed, these fruits will be wasted, these souls will be lost, unless they are reaped and brought into the heavenly garner."

4:27-42 The disciples wondered that Christ talked thus with a Samaritan. Yet they knew it was for some good reason, and for some good end. Thus when particular difficulties occur in the word and providence of God, it is good to satisfy ourselves that all is well that Jesus Christ says and does. Two things affected the woman. The extent of his knowledge. Christ knows all the thoughts, words, and actions, of all the children of men. And the power of his word. He told her secret sins with power. She fastened upon that part of Christ's discourse, many would think she would have been most shy of repeating; but the knowledge of Christ, into which we are led by conviction of sin, is most likely to be sound and saving. They came to him: those who would know Christ, must meet him where he records his name. Our Master has left us an example, that we may learn to do the will of God as he did; with diligence, as those that make a business of it; with delight and pleasure in it. Christ compares his work to harvest-work. The harvest is appointed and looked for before it comes; so was the gospel. Harvest-time is busy time; all must be then at work. Harvest-time is a short time, and harvest-work must be done then, or not at all; so the time of the gospel is a season, which if once past, cannot be recalled. God sometimes uses very weak and unlikely instruments for beginning and carrying on a good work. Our Saviour, by teaching one poor woman, spread knowledge to a whole town. Blessed are those who are not offended at Christ. Those taught of God, are truly desirous to learn more. It adds much to the praise of our love to Christ and his word, if it conquers prejudices. Their faith grew. In the matter of it: they believed him to be the Saviour, not only of the Jews but of the world. In the certainty of it: we know that this is indeed the Christ. And in the ground of it, for we have heard him ourselves.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 Ecclesiastes 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 Genesis 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.