Jana 4:35 Komentarz

It was, more than any thing else, the glory of the land of Israel, that it was Emmanuel's land (Isa 8:8), not only the place of his birth, but the scene of his preaching and miracles. This land in our Saviour's time was divided into three parts: Judea in the south, Galilee in the north, and Samaria lying between them. Now, in this chapter, we have Christ in each of these three parts of that land. I. Departing out of Judea (Joh 4:1-3). II. Passing through Samaria, which, though a visit in transitu, here takes up most room. 1. His coming into Samaria (Joh 4:4-6). 2. His discourse with the Samaritan woman at a well (v. 7-26). 3. The notice which the woman gave of him to the city (Joh 4:27-30). 4. Christ's talk with his disciples in the meantime (Joh 4:31-38). 5. The good effect of this among the Samaritans (Joh 4:39-42). III. We find him residing for some time in Galilee (Joh 4:43-46), and his curing a nobleman's son there, that was at death's door (Joh 4:46-54).

When therefore our Lord knew,.... Or Jesus, as some copies, as the Vulgate Latin, Syriac, Arabic, and Persic versions read; who is Lord of all, Lord of lords, the one and only Lord of saints: and who knew all things as God; every man, and what is in man; who would believe in him, and who not, and who would betray him; he knew his adversaries, what they thought, said, or did; what was told them, and how it operated in them; and what were the secret motions of their hearts, and their most private counsels and designs; for this is not merely to be understood of his knowledge as man, which he might have by private intelligence from others; though what is here said, might be true also in this sense: how the Pharisees; the inveterate and implacable enemies of Christ, and particularly those that dwelt at Jerusalem, and were of the great sanhedrim, or council of the nation: had heard; either by their spies, which they constantly kept about Christ; or by John s disciples, who, through envy, might apply to the sanhedrim, to put a stop to, or check upon the baptism and ministry of Christ; or by common fame: that Jesus made and baptized more disciples than John; see Joh 3:26. The method Christ took was, he first made men disciples, and then baptized them; and the same he directed his apostles to, saying, "go and teach", or "disciple all nations, baptizing them", &c. And this should be a rule of conduct to us, to baptize only such, who appear to have been made the disciples of Christ: now a disciple of Christ, is one that has learned of Christ, and has learned Christ; the way of life, righteousness, and salvation by him; who is a believer in him; who has seen a beauty, glory, fulness, and suitableness in him, as a Saviour; and is come to him, and has ventured on him, and trusted in him; and who has been taught to deny himself, sinful self, and righteous self; to part with his sins, and to renounce his own righteousness, and all dependence on it, for justification before God; and who has been made willing to leave and forsake all worldly things and advantages, and to bear all reproach, indignities, and persecutions, for Christ's sake: and such who are Christ's disciples in this sense, are the only proper persons to be baptized; these are they, that ought to put on this badge, and wear Christ's livery: nor can baptism be of any use to any others; for such only are baptized into him, and into his death, and partake of the saving benefits of it; for whatsoever is not of faith, is sin; and without it also, it is impossible to please God.

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.

For which reason the Lord declared to the disciples: "Behold, I say unto you, Lift up your eyes, and look upon the districts (regiones), for they are white [already] to harvest. For the harvest-man receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. For in this is the saying true, that one soweth and another reapeth. For I have sent you forward to reap that whereon ye bestowed no labour; other men have laboured, and ye have entered into their labours." Who, then, are they that have laboured, and have helped forward the dispensations of God? It is clear that they are the patriarchs and prophets, who even prefigured our faith, and disseminated through the earth the advent of the Son of God, who and what He should be: so that posterity, possessing the fear of God, might easily accept the advent of Christ, having been instructed by the prophets.

(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.

"Say ye not, that there are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look upon the fields, for they are white already to harvest." Behold, He again by familiar words leadeth them up to the consideration of greater matters; for when He spoke of "meat," He signified nothing else than the salvation of the men who should come to Him; and again, the "field" and the "harvest" signify the very same thing, the multitude of souls prepared for the reception of the preaching; and the "eyes" of which He speaketh are those both of the mind and of the body; (for they now beheld the crowd of Samaritans advancing;) and the readiness of their will He calleth, "fields already white." For as the ears of corn, when they have become white, and are ready for reaping, so these, He saith, are prepared and fitted for salvation. And wherefore instead of calling them "fields" and "harvest," did He not plainly say, that "the men were coming to believe and were ready to receive the Word, having been instructed by the Prophets; and now bringing forth fruit"? What mean these figures used by Him? for this He doth not here only, but through all the Gospel; and the Prophets also employ the same method, saying many things in a metaphorical manner. What then may be the cause of this? for the grace of the Spirit did not ordain it to be so without a reason, but why and wherefore? On two accounts; one, that the discourse may be more vivid, and bring what is said more clearly before our eyes. For the mind when it has laid hold on a familiar image of the matters in hand, is more aroused, and beholding them as it were in a picture, is occupied by them to a greater degree. This is one reason; the other is, that the statement may be sweetened, and that the memory of what is said may be more lasting. For assertion does not subdue and bring in an ordinary hearer so much as narration by objects, and the representation of experience.

"Say ye not, that there are yet four months, and then cometh harvest?" He was aglow for the work, and was arranging to send forth laborers. You count four months to the harvest; I show you another harvest, white and ready. Behold, I say unto you, "Lift up your eyes, and see that the fields are already white for the harvest." Therefore He is going to send forth the reapers. "For in this is the saying true, that one reapeth, another soweth: that both he that soweth and he that reapeth may rejoice together. I have sent you to reap that on which ye have not labored: others have labored, and ye are entered into their labor." What then? He sent reapers; sent He not the sowers? Whither the reapers? Where others labored already. For where labor had already been bestowed, surely there had been sowing; and what had been sown had now become ripe, and required the sickle and the threshing. Whither, then, were the reapers to be sent? Where the prophets had already preached before; for they were the sowers. For had they not been the sowers, whence had this come to the woman, "I know that Messias will come"? That woman was now ripened fruit, and the harvest fields were white, and sought the sickle. "I sent you," then. Whither? "To reap what ye have not sown: others sowed, and ye are entered into their labors." Who labored? Abraham, Isaac, and Jacob. Read their labors; in all their labors there is a prophecy of Christ, and for that reason they were sowers. Moses, and all the other patriarchs, and all the prophets, how much they suffered in that cold season when they sowed! Therefore was the harvest now ready in Judea. Justly was the corn there said to be as it were ripe, when so many thousands of men brought the price of their goods, and, laying them at the apostles' feet, having eased their shoulders of this worldly baggage, began to follow the Lord Christ. Verily the harvest was ripe. What was made of it? Of that harvest a few grains were thrown out, and sowed the whole world; and another harvest is rising which is to be reaped in the end of the world. Of that harvest it is said, "They that sow in tears shall reap with joy." But to that harvest not apostles, but angels, shall be sent forth. "The reapers," saith He, "are the angels." That harvest, then, is growing among tares, and is awaiting to be purged in the end of the world. But that harvest to which the disciples were sent first, where the prophets labored, was already ripe. But yet, brethren, observe what was said: "may rejoice together, both he that soweth and he that reapeth." They had dissimilar labors in time, but the rejoicing they shall enjoy alike equally; they shall receive for their wages together eternal life.

Behold I say unto you, Lift up your eyes and look on the fields, for they are white already to harvest. That is, raising up the eye of your understanding a little from the affairs of the earth, consider ye the spiritual sowing, that it hath progressed already and whitened unto the floor, and at length calls for the reaper's sickle unto itself. But from the similarity to things in actual life, you will see what is meant. For you will conceive that the spiritual sowing and multitude of spiritual ears, are they who, tilled beforehand by the voice of the Prophets, are brought to the faith that should be shown through Christ. But it is white, as being already ripe and ready to the faith, and confirmed unto piety. But the sickle of the reaper is the glittering and most sharp word of the Apostle, cutting away the hearers from the worship according to the law, transferring them to the floor, that is, to the Church of God: there they bruised and pressed by good toils shall be set forth pure wheat worthy of the garner of Him Who gathereth it.

Say not YE, There are yet four months and the harvest cometh? He again taketh occasions of His Discourse from the time and event, and from the grosser things of sense He fashioneth His declaration of spiritual ideas. For it was yet winter at that time, and the tender sprouting and fresh stalk of the seed was scarce bristling forth from the soil: but after the expiration of four months, it was awaiting its fall into the hand of the reaper. Do not therefore YE men say (saith He) that there are yet four months, and the harvest cometh?

Now ye are expecting a material harvest. But I say unto you, that a spiritual harvest is at hand: Lift up your eyes, and look on the fields; for they are white already to harvest. He alludes to the Samaritans who are approaching.

The Lord now begins to reveal more clearly to the disciples what He had previously said in a veiled manner. He says: "You say, that is, you think, that in four months the harvest will come, that is, the physical harvest; but I say to you that the spiritual harvest has already arrived." He said this about the Samaritans, who were already coming to Him. "Lift up your eyes," both intellectual and sensory, and look at the multitude of Samaritans coming here, and at their souls, disposed and ready for faith, which, like whitened fields, are in need of harvest. For just as ears of grain, when they turn white, are ready for harvest, so too are they ready for salvation. Some apply the words "look at the fields, how they are white and ready for harvest" to the elderly, on account of their gray hair and their being reaped by death.

Then when he says, Do you not have a saying: There are still four months, and it will be harvest time? he makes use of a simile. Note that when Christ asked the Samaritan woman for a drink, "Give me a drink," he made use of a simile concerning water. But here, the disciples are urging the Lord to eat, and now he makes use of a simile concerning spiritual food. There are some persons whom God asks for a drink, as this Samaritan woman; and there are some who offer a drink to God. But no one offers food to God unless God first asks him for it: for we offer spiritual food to God when we ask him for our salvation, that is, when we ask, "Your will be done on earth as it is in heaven" (Mt 6:10). We cannot obtain salvation of ourselves, unless we are pre-moved by "prevenient grace," according to the statement in Lamentations (5:21): "Make us come back to you, O Lord, and we will come back." The Lord himself, therefore, first asks for that which makes us ask through "prevenient grace." In this simile, we have first, the harvest. Secondly, those who reap the harvest (v 36). He does two things concerning the first. First, he states the simile concerning the natural harvest; secondly, concerning the spiritual harvest (v 35b). Do you not have a saying: There are still four months, and it will be harvest time? We can see from this that, as stated in Matthew (4:12), Christ left Judea and traveled through Samaria right after John was arrested, and that all this happened during the winter. So, because the harvests ripen there more according to the season, there were four months from that time till the harvest. Thus he says, Do you not have a saying, about the natural harvest, There are still four months that must pass, and it will be harvest time? i.e., the time for gathering up the harvest. So I say to you, speaking of the spiritual harvest, Lift up your eyes, look at the fields, because they are already white for the harvest. Here we should point out that harvest time is the time when the fruit is gathered; and so whenever fruit is gathered can be regarded as a harvest time. Now fruit is gathered at two times: for both in temporal and in spiritual matters there is nothing to prevent what is fruit in relation to an earlier state from being seed in relation to something later. For example, good works are the fruit of spiritual instruction, as is faith and other such things; but these in turn are seeds of eternal life, because eternal life is acquired through them. So Sirach (24:23) says: "My blossoms," in relation to the fruit to follow, "bear the fruit of honor and riches," in relation to what preceded. With this in mind, there is a certain gathering of a spiritual harvest; and this concerns an eternal fruit, i.e., the gathering of the faithful into eternal life, of which we read: "The harvest is the end of the world" (Mt 13:39). We are not here concerned with this harvest. Another spiritual harvest is gathered in the present; and this is understood in two ways. In the first, the gathering of the fruit is the converting of the faithful to be assembled in the Church; in the second, the gathering is the very knowing of the truth, by which a person gathers the fruit of truth into his soul. And we are concerned with these two gatherings of the harvest, depending on the different expositions. Augustine and Chrysostom understand the gathering of the harvest in the first way, as follows. You say that it is not yet the time for the natural harvest; but this is not true of the spiritual harvest. Indeed, I say to you: Lift up your eyes, i.e., the eyes of your mind, by thinking, or even your physical eyes, look at the fields, because they are already white for the harvest: because the entire countryside was full of Samaritans coming to Christ. The statement that the fields are already white is metaphorical: for when sown fields are white, it is a sign that they are ready for harvest. And so he only means to say by this that the people were ready for salvation and to hear the word. He says, look at the fields, because not only the Jews, but the Gentiles as well, were ready for the faith: "The harvest is great, but the workers are few" (Mt 9:37). And just as harvests are made white by the presence of the burning heat of the summer sun, so by the coming of the Sun of justice, i.e., Christ, and his preaching and power, men are made ready for salvation. Malachi (4:2) says: "The sun of justice will rise on you who fear my name." Thus it is that the time of Christ's coming is called the time of plenitude or fulness: "When the fulness of time had come, God sent his Son" (Gal 4:4). Origen deals with the second gathering of the harvest, i.e., the gathering of truth in the soul. He says that one gathers as much of the fruit of truth in the harvest as the truths he knows. And he says that everything said here (v 35) was presented as a parable. In this interpretation, the Lord does two things. First, he mentions a false doctrine held by some. Secondly, he rejects it, I say to you. Some thought that man could not acquire any truth about anything. This opinion gave rise to the heresy of the Academicians, who maintained that nothing can be known as certain in this life; about which we read: "I tested all things by wisdom. I said: 'I will acquire wisdom,' and it became further from me" (Ecc 7:24). Our Lord mentions this opinion when he says, Do you not have a saying: There are still four months and it will be harvest time? i.e., this whole present life, in which man serves under the four elements, must end, so that after it truth may be gathered in another life. Our Lord rejects this opinion when he says: This is not true, I say to you: Lift up your eyes. Sacred Scripture usually uses this expression when something subtle and profound is being presented; as, "Lift up your eyes on high, and see who has created these things" (Is 40:26). For when our eyes are not lifted away from earthly things or from the desires of the flesh, they are not fit to know spiritual fruit. For sometimes they are prevented from considering divine things because they have stooped to earthly things: "They have fixed their eyes on the earth" (Ps 16:11); sometimes they are blinded by concupiscence: "They have averted their eyes so as not to look at heaven or remember the judgments of God" (Dn 13:9). So he says, Lift up your eyes, look at the fields, because they are already white for the harvest, i.e., they are such that the truth can be learned from them: for by the "fields" we specifically understand all those things from which truth can be acquired, especially the Scriptures: "Search the Scriptures... they bear witness to me" (below 5:39). Indeed, these fields existed in the Old Testament, but they were not white for the harvest because men were not able to pick spiritual fruit from them until Christ came, who made them white by opening their understanding: "He opened their minds so they could understand the Scriptures" (Lk 24:45). Again, creatures are harvests from which the fruit of truth is gathered: "The invisible things of God are clearly known by the things that have been made" (Rom 1:20). Nonetheless, the Gentiles who pursued a knowledge of these things gathered the fruits of error rather than of truth from them, because as we read, "they served the creature rather than the Creator" (Rom 1:25). So the harvests were not yet white; but they were made white for the harvest when Christ came.

Jesus, finding that the Pharisees took offense at his making many disciples, leaves Judea to pass into Galilee, Joh 4:1-3. And passing through Samaria comes to Sychar, and rests at Jacob's well, Joh 4:4-6. While his disciples were gone to the city to buy meat, a woman of Samaria comes to draw water, with whom our Lord discourses at large on the spiritual nature of his religion, the perfection of the Divine nature, and the purity of his worship, vv. 7-24. On his informing her that he was the Messiah, she leaves her pitcher, and goes to inform her townsmen, Joh 4:25-30. His discourse with his disciples in her absence, Joh 4:31-38. Many of the Samaritans believe on him, Joh 4:39-42; He stays two days with them, and goes into Galilee, Joh 4:43-45. He comes to Cana, and heals the son of a nobleman, in consequence of which he believes on him, with his whole family, Joh 4:46-54.

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.

CHRIST AND THE WOMAN OF SAMARIA--THE SAMARITANS OF SYCHAR. (John 4:1-42) the Lord knew--not by report, but in the sense of Joh 2:25, for which reason He is here styled "the Lord."

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!"