Jesus was living in galilee of the gentiles

JESUS WAS LIVING IN GALILEE OF THE GENTILES
EDITED BY GLENN PEASE
Matthew 4:12-1712WhenJesus heard that John had
been put in prison, he withdrew to Galilee. 13Leaving
Nazareth, he went and lived in Capernaum, which was
by the lake in the area of Zebulun and Naphtali-14to
fulfill what was saidthrough the prophet Isaiah:
15"Landof Zebulun and land of Naphtali, the Way of
the Sea, beyond the Jordan, Galileeof the Gentiles-
16the people livingin darkness have seen a great light;
on those livingin the land of the shadowof death a
light has dawned." 17Fromthat time on Jesus began
to preach, "Repent, for the kingdom of heaven has
come near."
BIBLEHUB RESOURCES
Light In Darkness
Matthew 4:12-17
W.F. Adeney
The end of John's work was the signalfor the commencementof Christ's.
Thus our Lord would appear to some as the successorofthe Baptist. To a

nearer view it seems that the completion of the preparation makes it fitting
that the full advent of the kingdom should be manifested.
I. CHRIST COMES TO PEOPLE SITTING IN DARKNESS. Here is the
prophet's image - a land of gloom, its inhabitants seateddisconsolatelyand
helplessly, not having enough light to arise and do their work, or any heart to
bestir themselves and seek forsuch a light, till it suddenly.bursts upon their
surprised and startled gaze.
1. What is the darkness? Primarily, ignorance. Without Christ we do not
know God or ourselves, our duty or our destiny. From this ignorance comes a
sense ofdull bewilderment, and that sinks down to the deadness of despair. Or
if there is external cheerfulness, the benighted soul shrinks into torpor and
death. In this state the greaterdarkness ofsin invades the conscience,and sits
like a brooding raven hatching baleful birds of the night.
2. Who are the people? The immediate reference is to the inhabitants of
Northern Palestine - those unfortunate Israelites who were the first to forsake
the Godof their fathers, and the first to fall under the rod of the heathen
oppressor. Now we see two greatclassesofdark souls.
(1) The pagan nations. Here there opens before us the vast field of foreign
missions - dark in spiritual ignorance, error, and superstition; dark too in sin,
for "the dark places ofthe earth are full of the habitations of cruelty" (Psalm
74:20).
(2) The heathen of Christendom. Many of these do not know the bare
elements of the gospel;many more have no spiritual perceptionof its power
and life; and multitudes live in benighted regions of moral corruption.

3. What are these people doing! They sit - that is all. They seemto be content
with their condition. A strange lethargy has takenpossessionofthem. This is
partly inevitable; for they cannotilluminate their own dark souls.
II. THE ADVENT OF CHRIST IS THE DAWNING OF A GREAT LIGHT.
1. The light does not arise out of the darkness. The idea of the prophet is that
the people of the dark north see the light that is rising in happy Judaea - so
splendid and far-reaching is its radiance. Christ appearedas a Jew. Evento
the Jews he came not as they expected, and his work drew none of its
splendour from their goodnessortheir theology. The sun is not dependent on
the candle-factoryfor its illuminating properties.
2. The light penetrates to the most remote regions. There is no limit to the
penetrating powerof light when this is not counteractedby the intervention of
some opaque body. Every star radiates light through the whole universe. The
light of Christ is for the darkestplaces ofthe earth. In our own day it has
reachedthe heart of "darkestAfrica;" it is penetrating the dense populations
of China; it is spreading like a grey dawn overthe vast empire of India; it
shines in diamond points on many a remote island of the southern seas;and
still, in spite of shameful darkness, it is brighter in England to-day than ever it
was.
3. The light calls to repentance and heralds the kingdom of heaven. Christ
took up the Baptist's message -beginning just where his forerunner had left
off. The light of Christ reveals the sin of man. When we see Christ we see the
door into the kingdom of heaven. Christ sheds light to bring men to
repentance, and to guide them into the kingdom. - W.F.A.

Light in Darkness
J.A. Macdonald
Matthew 4:12-17
Now when Jesus had heard that John was castinto prison, he departed into
Galilee;…
The public work of Christ followedupon his temptation. "No man can be
prepared for any deep vital work in the world who has not come through the
devil's school" (Dr. Parker). Let no truth-seekerbe dispirited by the severity
of his temptations. Consider here -
I. THE MELANCHOLY CONDITION OF THE CHRISTLESS.
1. They sit in darkness.
(1) What a miserable picture! The felon in his dismal dungeon. The traveller
benighted in a craggywild.
(2) Such morally is the condition of the "Gentiles." Shroudedwith the triple
night of ignorance, superstition, vice. "Galilee ofthe Gentiles." Twentycities
of Galilee were given by Solomonto Hiram (1 Kings 9:11). Though these were
twenty years later restoredto Solomon, the Phoenicians would still largely
mingle with the Jews there (2 Chronicles 8:2). The Cuthaeans with whom
Shalmaneserreplacedthe Israelites takeninto captivity stockedGalilee as
well as Samaria proper (2 Kings 17:24). Though under the Maccabees the

Jews subdued the Cuthaeans, they did not expel them. "The way of the sea"
was a high-road from Syria into Egypt, and Strabo had reasonto say that this
country was inhabited by Egyptians, Arabians, and Phoenicians.
(3) The Jews in general, and those of Galileo in particular, were woefully
degenerate atthe time of Christ's coming (John 1:5). There is no deeper
darkness than that of apostasy.
2. Their darkness is the "shadow ofdeath.
(1) The death of perdition is called outer darkness."Those involved in it are
shut out permanently from the holy universe.
(2) The "shadow" ofdeath is the dominion or influence of the infernal world.
It is a synonym for the "powerof Satan" (Acts 26:18). The expressionis used
for the grave, and for the obscure abodes of the departed spirits of the wicked.
The state of sin is the very gloom of hell upon earth (comp. Psalm91:1 with
Psalms 107:14).
II. THE SUFFICIENCYOF CHRIST AS A SAVIOUR.
1. life is the Messiahofprophecy.
(1) His appearance in Galilee was ignorantly used to discredit this (see John
7:41, 52).

(2) Yet the appearance ofMessiahin Galilee was the very thing the prophets
required. Matthew cites Isaiahto this effect. Mode refers the first four or five
words of the ninth chapter of Isaiahto the lastverse of the chapter preceding.
In this he is in agreementwith the Chaldee Paraphrastand Jerome. He
translates the prophet thus: "According as the first time he made vile (or
debased)the land of Zebulun and the land of Naphtali; so in the latter times
he shall make it glorious." Thenfollow the words quoted by Matthew, "The
way of the sea by Jordan, Galilee of the Gentiles," etc. No prophecy of Christ
is clearerthan this of Isaiah(Isaiah 9:1-7), and it requires that "Galilee"
should be the place of his ministry.
(3) Jesus accordinglywas brought up at Nazareth, and afterwards resided
principally at Capernaum. In Galilee the principal events of his ministry
occurred. His birth, indeed, was at Bethlehemof Judah, and his death at
Jerusalem, which also agreedto the requirements of prophecy.
2. The Messiahof prophecy is the Saviour of men.
(1) His presence brings light. "The heathen writers," says Eisner,
"representedthe arrival of some greatpublic benefactorin a place, as a new
light sprung up in the midst of darkness." Johnwas a "burning and shining
light," but he burned and shined in the fire and light of Christ. Herod
imprisoned John, but he could not imprison John's light. No tyrant can
imprison sunbeams. He may shut them out; he cannot shut them in.
(2) His light brings life. He shows the way of life. His teaching brings with it
the energyof life (John 1:4). His illumination is salvation(Acts 13:47);

(3) He is the Saviour of the whole world. His light is not limited to the Jew,
though his mission was first to the Jew (Matthew 15:24). He went to
Capernaum "that it might be fulfilled," etc. This is one of those passages
which Lord Baconsays, "have a germinant accomplishment." An instalment
was fulfilled when Jesus exercisedhis ministry in Galilee. That ministry there
was also a presage ofwhat will yet occurwhen the "whole earth shall be filled
with his glory."
III. THE TERMS OF HIS SALVATION.
1. The first thing is repentance.
(1) The source of true repentance is convictionof sin. This comes to us
through the shining of the light of Divine truth. "Thatwhich makethmanifest
is light." The conscienceis rendered sensitive by the quickening beams of
Divine truth.
(2) The evidences of a true conviction of sin are
(a) sorrow for sin,
(b) confessionofsin,
(c) forsaking of sin.

(3) If we refuse the light it will leave us. Jesus left Nazarethbecause the people
there rejectedhim. After his temptation Jesus wentfrom Judaea into Galilee
(John 1:43; John 2:1). Thence he returned to Judea to celebrate the Passover
(John 2:13). Then he baptized in Judaea, while John baptized at AEnon (John
3:22, 23). After the imprisonment of John, Jesus returned to Nazareth. Here
the people rejectedhis testimony and soughtto kill him. So he left them (Luke
4:16, 29-31). Beware how you trifle with the Light of life.
(4) Let Capernaum know the day of her visitation. Else, "exaltedto heaven"
by the presence ofChrist, she may be "thrust down to hell" by his absence.
Privileges bring responsibilities. The brightest blessings, by misimprovement,
are convertedinto the blackestcurses.
2. This repentance is in prospectof the kingdom.
(1) The kingdom of heavenhere is the gospeldispensationas opposedto the
Mosaic.
(2) It is, moreover, the faithful acceptanceofthe gospelas opposedto the
preparatory repentance (cf. Mark 1:15). Otherwise it is the perfecting of
repentance in faith. Faith is here preached, though the term is not used.
(3) Furthermore, the kingdom of heavenhere is hearty submission to the rule
of Christ;
(a) in the heart (Luke 17:21);

(b) in the life;
(c) at any cost. Jesus took up the preaching of John when John was castinto
prison.
It is Christ-like to be baptized for the dead.
(4) Jesus adopted the dispensation of John as "the beginning of his gospel"
(see Mark 1:1). There is no true Christian faith without repentance and
reformation. - J.A.M.
Darkness andLight
A. Tucker.
Matthew 4:16
The people which satin darkness saw greatlight; and to them which sat in the
regionand shadow of death light is sprung up.
I. The DEEP DARKNESS which envelops the world without the gospel.
"Darkness" and "the region of the shadow of death," striking emblems of
error, ignorance, sin, guilt, misery, danger.
1. The heathen world is in this darkness (Romans 1:18-32).

2. In the very midst of Christendom there is this darkness. Home heathenism,
etc. The condition of all unregenerate men.
II. The UPRISING OF A GLORIOUS LIGHT for the transformation of the
darkness. There is no redeeming principle in man's apostate nature. But for
the prospects openedby the gospel, there must be the darkness offinal and
absolute despair. Materialism, etc., are as powerless as the ancient systems to
reachthe conscienceandrenew the heart (Isaiah 38:17; Isaiah45:8, and
others). But glorious is the view in the text, etc. Concerning this light, observe
—
1. Its source. The gospelis "light," and this marks its divinity. "God who
commanded," etc.
2. Its adaptation: To every stage ofhuman society;to the common wants of
man — instruction, comfort, etc.; to every order of mind; to every possible
condition, etc. The gospeloffers pardon for the guilty, etc.
3. Its diffusiveness. A " greatlight" — penetrating. Progressofthe gospelin
apostolic times, etc. In how many dark places has "light sprung up," etc.
4. Its efficacy. Nota dead letter, but " the power of God," etc.It will finally
prevail — "All the ends of the earth shall see,"etc.
1. Has the Sight arisen upon your soul?
2. Are you manifesting it in your life, etc.?

3. Are you doing what you can to communicate it to others?
(A. Tucker.)
Light for Those Who Sit in Darkness
C. H. Spurgeon.
Matthew 4:16
I. SOME SOULS ARE IN GREATER DARKNESSTHAN OTHERS.
1. The darkness of ignorance.
2. The darkness of error.
3. The gloom of discomfort and sorrow, attendedwith fear.
4. Hopelessness, "satin darkness."

5. In the regionof death.
II. For those who are in a worse condition than others THERE IS HOPE AND
LIGHT.
1. In barbarous nations Christ has won greatvictories.
2. In the worsthearts Christ has dawned.
3. When these have beheld the light, they frequently become eminently useful
to others.
4. The conversionof the deplorably dark brings the highest degree of glory to
God.
III. The true light for a soul in darkness is ALL IN CHRIST.
1. There is light in Christ's name for a troubled sinner.
2. In His personand nature.
3. In His offices.
4. In His character.

IV. The poor soul in darkness neednot despair, FOR LIGHT IS ALL
AROUND YOU. It has already "sprung up."
(C. H. Spurgeon.)
The Extremes of Light and Darkness
P.C. Barker
Matthew 4:16
The interval betweenthe place of this verse and the close ofthe three
temptations is considerable, and is not evident from the passagebefore us. It is
also even obscuredby the order of the verses here. Much history belongs to
the gapbetweenvers. 11 and 12. The seventeenthverse, as regards the matter
of it, follows the twelfth. That, again, begs the fuller explanations of Matthew
14:3-5; and lastly, after all the history of Jesus visiting the synagogue ofthat
Nazareth"where he had been brought up," given us in Luke 4:16-31, the
proper chronologicalplace of our vers. 13-16 is found. The one chief factof
history revealedby these verses is to the intent that Jesus, forwhatsoever
reason, takes up his abode in Capernaum; and certainly one chief moral
significance is exhibited as attaching to that fact, namely, that so far from
being an enlightened place, or a little more enlightened haply than some
others, it was in and of itself, as also of the announcement of signalprophecy,
the head-quarters and metropolis of darkness. The place wan dark, the

district was dark, the people were dark - they even "satin darkness." This
spot was the principal residence ofJesus, this district the principal scene of his
ministry, and "mighty works" and"gracious words."Notice in this prophetic
announcement, now reduced to fact -
I. A SPLENDID ILLUSTRATION OF ONE LEADING METHOD
FOLLOWED BY CHRISTIANITY FOR THE REGENERATION OF
MANKIND. The Light comes to the darkness, though it take the darkness a
long time to "comprehend" it.
II. A CONVINCING ILLUSTRATION OF THE GENUINELY
CONDESCENDINGCHARACTER OF THE FOUNDER AND EXEMPLAR
OF CHRISTIANITY. The personalLight comes to those thick-coveredand
sunk in the very degradationof darkness, and endures patiently all the
consequence.
III. A CONSUMMATE ILLUSTRATION OF THE THRILLING
RESPONSIBILITYTHAT GATHERS UPON MEN ON WHOM
CHRISTIAN GIFT IS BESTOWED. Light itself is offered them - the light of
(1) correctinformation about themselves;
(2) correctinstruction about their Help and Deliverer;
(3) perfect holiness and goodness;
(4) a perfect Example and Model;

(5) the unseen future and eternal. These are the things that make
responsibility. - B.
COMMENTARIES
Ellicott's Commentary for English Readers
(15-16)The citation is remarkable as the only reference in the New Testament
to what seems to us the most wonderful and majestic of all Messianic
prophecies;and still more remarkable as dwelling, not on the words so
familiar to us, “Unto us a Child is born, unto us a Son is given . . . ,” but on the
merely localimagery which is a prelude to that greatutterance, and on that,
in a version which is neither a true rendering of the Hebrew, nor a correct
citation from the received Greek version. We have to recognise the fact that
the Evangelistdid not study prophecy as we study it. Books were scarce, and
the publican of Capernaum, though his occupationimplied some clerkly
knowledge, probably had few, and heard rather than read the Scriptures
which he quotes. What strikes a man who learns in this way is the coincidence
of single words and phrases with familiar facts. He speaks notof what has
been written, but of what has been spoken. He is not carefulabout the context.
When St. Matthew lookedback on the change that had come over Capernaum
in the arrival of the prophet of Nazareth—a change extending to his own
life—these words seemedthe only adequate description of it. Here was the
very scene ofwhich Isaiahhad spoken, the old border country of Zebulon and
of Naphthali. To him and to others who had been in the darkness ofspiritual

ignorance, neglectedand uncared for, as sheepgone astray in the dark valley
of death, there had sprung up a marvellous Light. Unconsciouslyhe adds his
testimony to that of St. John, that the presence ofJesus was felt to be that of
the “true Light” that “lighteth every man” (John 1:9).
Matthew Henry's Concise Commentary
4:12-17 It is just with God to take the gospeland the means of grace, from
those that slight them and thrust them away. Christ will not stay long where
he is not welcome. Those who are without Christ, are in the dark. They were
sitting in this condition, a contentedposture; they chose it rather than light;
they were willingly ignorant. When the gospelcomes, lightcomes;when it
comes to any place, when it comes to any soul, it makes day there. Light
discovers and directs; so does the gospel. The doctrine of repentance is right
gospeldoctrine. Not only the austere John Baptist, but the gracious Jesus,
preachedrepentance. There is still the same reasonto do so. The kingdom of
heaven was not reckonedto be fully come, till the pouring out of the Holy
Spirit after Christ's ascension.
Barnes'Notes on the Bible
That it might be fulfilled ... - This place is recordedin Isaiah 9:1-2. Matthew
has given the sense, but not the very words of the prophet. For the meaning of
the passage as employedby Isaiah, see the notes at Isaiah 9:1-2.
By the way of the sea - Which is near to the sea, orin the vicinity of the sea.
Beyond Jordan - This does not mean to the eastof Jordan, as the phrase
sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the
vicinity of the sources ofthe Jordan. See Deuteronomy1:1; Deuteronomy
4:49.

Galilee of the Gentiles - Galilee was divided into upper and lowerGalilee.
Upper Galilee was calledGalilee ofthe Gentiles, because itwas occupied
chiefly by Gentiles. It was in the neighborhood of Tyre, Sidon, etc. The word
"Gentiles" includes in the Scriptures all who are not Jews. It means the same
as nations, or, as we should say, the pagannations.
Jamieson-Fausset-BrownBible Commentary
15. The land of Zabulon, and the land of Nephthalim, by the way of the sea—
the coastskirting the Sea of Galilee westward—beyondJordan—a phrase
commonly meaning eastwardofJordan; but here and in severalplaces it
means westwardofthe Jordan. The word seems to have gotthe general
meaning of "the other side";the nature of the case determining which side
that was.
Galilee of the Gentiles—so calledfrom its position, which made it the frontier
betweenthe Holy Land and the external world. While Ephraim and Judah, as
Stanley says, were separatedfrom the world by the Jordan valley on one side
and the hostile Philistines on another, the northern tribes were in the direct
highway of all the invaders from the north, in unbroken communication with
the promiscuous races who have always occupiedthe heights of Lebanon, and
in close and peacefulalliance with the most commercialnation of the ancient
world, the Phœnicians. Twentyof the cities of Galilee were actually annexed
by Solomon to the adjacent kingdom of Tyre, and formed, with their territory,
the "boundary" or "offscouring" (Gebulor Cabul) of the two dominions—at
a later time still knownby the generalname of "the boundaries (coasts or
borders) of Tyre and Sidon." In the first greattransportation of the Jewish
population, Naphtali and Galilee suffered the same fate as the trans-jordanic
tribes before Ephraim or Judah had been molested(2Ki 15:29). In the time of
the Christian era this original disadvantage of their position was still felt; the
speechof the Galileans "bewrayedthem" by its uncouth pronunciation (Mt
26:73); and their distance from the seats ofgovernment and civilization at
Jerusalemand Cæsarea gave them their characterfor turbulence or
independence, according as it was viewed by their friends or their enemies.

Matthew Poole's Commentary
See Poole on"Matthew 4:16".
Gill's Exposition of the Entire Bible
That it might be fulfilled which was spoken,....Christ's dwelling in
Capernaum accomplisheda prophecy of the prophet Isaiah9:1 and he went
and dwelt there, that it might be fulfilled which he had spoken:the meaning of
which prophecy is (x), that as those parts of the land of Israel, there
mentioned, had suffered much by Tiglathpileser, who had carried them
captive, 2 Kings 15:29 and is "the vexation" referred to; so they should be
honoured, and made very glorious, by the presence and conversationofthe
Messiahamong them, and which now had its literal fulfilment: for Christ now
came and dwelt in Capernaum, which lay betweenthe lands and upon the
borders both of Zabulon and Nephthalim; was situated by the sea of Tiberias,
beyond Jordan, and in, "Galilee ofthe nations"; the upper Galilee, which had
in it people of other nations besides Jews. The ancientJews expectedthe
Messiahto make his first appearance in Galilee;which expectationmust be
grounded on this prophecy; for so they say(y) expressly,
"the king Messiahshallbe revealed, "in the land of Galilee."''
And in another place (z) explaining Isaiah 2:19 they paraphrase it thus,
""forfear of the Lord"; this is the indignation of the whole world: and for the
"glory of his majesty"; this is the Messiah;when he ariseth to shake terribly
the earth, when he shall arise and be revealed, "in the land of Galilee":
because that this is the first place to be destroyedin the holy land; therefore
he shall be revealedthere the first of all places.''

Here Jesus, the true Messiah, made his first appearance publicly; here he
calledhis disciples, and began his ministry.
(x) See my treatise upon the "Prophecies ofthe Messiah", &c. p. 147, &c. (y)
Zohar in Gen. fol. 74. 3.((z) Ib. in Exod. fol. 3. 3. & 88. 3.
Geneva Study Bible
The land of Zabulon, and the land of Nephthalim, by the way of the {e} sea,
beyond Jordan, {f} Galilee of the Gentiles;
(e) Of Tiberias, or because that country went towardTyre, which borders the
easternMediterraneanSea.
(f) So calledbecause it bordered upon Tyre and Sidon, and because Solomon
gave the king of Tyre twenty cities in that quarter; 1Ki 9:11.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 4:15-16. As the evangelist, Matthew 2:23, found a prophecy in
support of the settlementat Nazareth, so also now for the removal to
Capernaum, viz. Isaiah8:22; Isaiah9:1 (quoted from memory, but adhering
to the LXX.): The land of Zdbulon and the land of Nephthalim, by the way of
the sea, beyond Jordan, Galilee of the Gentiles, the people which satin
darkness, and so on.
γῆ is not the vocative, but the nominative, corresponding to ὁ λαός, etc.,
Matthew 4:16. The article was not required; see Winer, p. 114 f. [E. T. 22]. As,
by the ὁδὸνθαλάσσης, the τὴν παραθαλασσίανexpressedofCapernaum in

Matthew 4:13 is prophetically established, so must θαλάσσης, in the sense of
the evangelist, referto the Sea ofGalilee, the Lake of Gennesareth. These
words, namely, determine the situation of γῆ Ζαβ. and γῆ Νεφθ., and are to be
translated seawards. The absolute accusat. ὁδόνis quite Hebraistic, like ‫ר‬ ֶּ‫ר‬ ֶּ‫ְך‬ in
the sense ofversus (Ezekiel8:5; Ezekiel40:20;Ezekiel41:11 f., Ezekiel42:1
ff.; 1 Kings 8:48; 2 Chronicles 6:38;Deuteronomy 1:2; Deuteronomy1:19),—
a usage which is partly retained in the LXX. 1 Kings 8:48, ὁδὸνγῆς αὐτων, in
the direction of their land; exactly so in 2 Chronicles 6:38, and most probably
also in Deuteronomy 1:19. In this sense has the evangelistalso understood ‫ר‬ ֶּ‫ר‬ ֶּ‫ְך‬
‫ַה‬‫י‬ ָ‫ם‬ in the original text of the passagebefore us; so also Aquila and
Theodotion, not the LXX., according to B (in A, by an interpolation). No
completely corresponding and purely Greek usage is found, as the accusatives
of direction, in Bernhardy, p. 144 f., comp. Kühner, II. 1, p. 268 f., do not
stand independent of a verb. πέραν τοῦ Ἰορδ. is not, like ὁδὸνθαλ, a
determination of the position of γῆ Ζαβ. and γῆ Νεφθ., as these tribes were
situated on this side the Jordan, while πέραν (in answerto Bengel, Kuinoel,
Linder in the Stud. u. Krit. 1862, p. 553)cannever signify on this side (Crome,
Beitr. p. 83 ff.); but it designates,afterthese two lands, a new land as the
theatre of the working of Jesus, viz. Peraea (comp. on Matthew 4:25), whose
customary designationwas ‫רבע‬ ‫,ןדרים‬ πέραν τοῦ Ἰορδάνου—thatis, the land
eastof Jordan. The evangelistincludes this land as well as Γαλιλ. τ. ἐθνῶν,
because it stands in the prophetic passagealong with the others (not with
reference to the Peraeanministry of Jesus, de Wette, Bleek, whichhas no
place here), leaving it, besides, to the readerto decide that it was only in γῆ
Ζαβουλὼν … θαλάσσης that the specific elementof locality which was to be
demonstrated from the prophecies was contained. The citation, moreover,
which specially sets forth that Jesus;after He had quitted Nazareth, settledat
Capernaum, on the borders of Zebulon and Naphtali, in their telic connection
with a divine prediction (ἵνα of the divine determination), shows in this very
circumstance the Messianic fulfilment of the historicalrelation of the
prophetic declaration, according to which there was announced to northern
Galilee safetyand salvationfrom the oppressionof the Assyrians, and
consequentlytheocratical, politicalsalvation.

Γαλ. τ. ἐθνῶν] ‫ה‬ְּ‫יִי‬ ָ‫ם‬ ַ‫י‬ ְִַּ‫י‬ (district of the heathen), that is, in keeping with the
originally appellative term ‫,ַיַג‬ which had become a proper name, Upper
Galilee, in the neighbourhood of Phoenicia, inhabited by a mixed population
of heathens (Strabo, xvi. p. 760)and Jews. 1Ma 5:15 : Γαλιλ. ἀλλοφύλων. Its
geographicallimits are defined by Joseph. Bell. iii. 3. 1.
Cambridge Bible for Schools andColleges
15. Galilee of the Gentiles] See above, Matthew 4:12.
Bengel's Gnomen
Matthew 4:15-16. Γῆ Ζαβουλὼνκαὶ γῆ Νεφθαλεὶμ, ὁδὸνθαλάσσης πέραν τοῦ
Ἰορδάνου Γαλιλαία τῶνἐθνῶν, ὁ λαὸς ὁ πορευόμενος[148]ἘΝ ΣΚΌΤΕΙ
ΕἾΔΕ Φῶς ΜΈΓΑ, ΚΑῚ ΤΟῖς ΚΑΘΗΜΈΝΟΙς ἘΝ ΧΏΡᾼ ΚΑῚ ΣΚΙᾷ
ΘΑΝΆΤΟΥ, Φῶς ἈΝΈΤΕΙΛΕΝ ΑὐΤΟῖς, The land of Zabulon, and the land
of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
the people which walkethin darkness saw greatlight; and to them which sat
in the regionand shadow of death light is sprung up) The LXX. thus render
the passage in Isa. 8:23 and Isaiah9:1 :[149] ΧΏΡΑ ΖΑΒΟΥΛῺΝ, Ἡ Γῆ
ΝΕΦΘΑΛΕῚΜ, ΚΑῚ ΟἹ ΛΟΙΠΟῚ ΟἹ ΤῊΝ ΠΑΡΑΛΊΑΝ, ΚΑῚ ΠΈΡΑΝ
ΤΟῦ ἸΟΡΔΆΝΟΥΓΑΛΙΛΑΊΑ ΤῶΝ ἘΘΝῶΝ. Ὁ ΛΑῸς Ὁ ΠΟΡΕΥΌΜΕΝΟς
ἘΝ ΣΚΌΤΕΙ, ἼΔΕΤΕ Φῶς ΜΈΓΑ·ΟἹ ΚΑΤΟΙΚΟῦΝΤΕς ἘΝ ΧΏΡᾼ ΚΑῚ
ΣΚΙᾷ ΘΑΝΆΤΟΥ Φῶς ΛΆΜΨΕΙἘΦʼ ὙΜᾶς,—Countryof Zabulon, the
land of Nephthalim, and ye the restwho inhabit the regionsituated by the sea,
and bounded by[150] the Jordan, thou Galilee of the Gentiles! Thou people
which walkethin darkness, beholdye a greatlight: ye who dwell in the
country and shadow of death, a light shall shine upon you. The two verses are
in Isaiah most closelyconnectedtogether, onwhich ground the Evangelist
takes part of the topography from the former [to explain the application of the
latter]. Many of the apostles were from this region. See Psalm68:28; Acts
1:11; Acts 2:7.—Γῆ, land, and λαὸς, people, are placed in opposition.—
ὉΔῸΝ, the way) The LXX. render ‫ךרד‬ (way) by ὉΔῸΝ (way). We must here

understand κατά, by. The exactness ofthe prophetical topography is
marvellous, minutely accurate both in latitude and longitude.—ΘΑΛΆΣΣΗς,
of the sea[151])See Matthew 4:18.—πέραντοῦ Ἰορδάνου, beyondthe Jordan)
The Hebrew ‫]251[,רבע‬rendered in the present passageby the Greek πέραν
(beyond), is used with reference to a boundary consideredin reference to, not
only the farther side, but the hither side also.—Γαλιλαία τῶνἐθνῶν, Galilee of
the Gentiles)Galilee, though inhabited by Israelites, was conterminous to the
Gentiles, especiallyas far as the tribes of Zabulon and Naphthali were
concerned.—SeeHiller’s Onomata Sacra, p. 816. Galilee, previouslyto the
time under consideration, was behind Judaea in the cultivation of sacred
learning: the citadelof the Levitical worship was at Jerusalem:the Jews
therefore ought to have acknowledgedourLord more readily than the
Galilaeans, to whom a compensationis now made for their previous
disadvantages.
[148]E. M. καθήμενος.—(I. B.)
[149]This is the Hebrew notation. In the LXX., the Vulgate, and the English
Version, the extract is containedin Isaiah9:1-2.—(I. B.)
[150]I have rendered πέραν bounded by, instead of beyond, in accordance
with the remarks which immediately follow on the ‫רבע‬ of the original Hebrew.
I may add in illustration, that Liddell and Scottsayof πέρα and πέραν, “They
are, no doubt, the dative and accusative of an old substantive—ἡ κἐρα =
πεῖραρ, πεῖρας, πέρας, end, boundary.”—(I. B.)
[151]Sc. of Galilee.—(I. B)
[152]Commonly, The region beyond.—(I. B)

Pulpit Commentary
Verse 15. - The land of Zabulon, etc. From Isaiah 9:1, 2, spoiledin the
Authorized Version, but rendered correctly in the RevisedVersion. Isaiah
says that those parts of the land which had borne the first brunt of the
Assyrian invasions under Tiglath-Pileser(2 Kings 15:29;el. Zechariah10:10),
shall be proportionately glorified by the advent of Messiah. Wetsteingives a
tradition from the 'Pesikt. Zut.,' of MessiahbenJosephfirst appearing in
Galilee;but the whole passage (quotedin Dalman's 'Der Leidende und der
Sterbende Messias,'pp. 10-13)clearly points to a knowledge ofthe New
Testament. As to the form of the quotation, observe:
(1) Matthew disregards the Hebrew construction, and gives merely the
generalsense.
(2) He takes it from the Hebrew, not the LXX.
(3) This last point is doubtless to be connectedwith the fact that the quotation
does not occurin the other Gospels, i.e. that it did not belong to the Petrine
cycle of teaching, and if it did belong to the "Matthean" cycle, not to that
form which was current among Gentile Christians (cf. A. Wright,
'Composition of the Four Gospels.'p. 104). Zabulon and... Nephthalim,
equivalent to the later Upper and LowerGalilee. By the wayof the sea;
toward the sea (RevisedVersion); cf. Jeremiah 2:18; "i.e. the district on the
W. of the Sea of Galilee, as opposedto 'the other side of Jordan,'and 'the
circle of the nations,' i.e. the frontier districts nearestto Phoenicia, including
'the land of Cabul' (1 Kings 9:11-13), which formed part of the later Upper
Galilee. Via Marls, M. Renan observes, wasthe name of the high road from
Acre to Damascus, as late as the Crusades. 'Way,'however, here means
'region' (cf. Isaiah58:12; Job 24:4)" (Cheyne, on Isaiah 9:1). Yet hardly so;

ὁδόν, is adverbial, 1 Kings 8:48 (equivalent to 2 Chronicles 6:38), and
designates the stretching of the districts of Zebulun and Naphtali towards the
sea. The sea is the Sea of Galilee. The close union of this clause in the
Authorized Version with the following words, "beyond Jordan," misses its
true meaning as explanatory of the position of Zebulun and Naphtali, and
rather takes it as describing some speciallocalityeastof Jordan. Beyond
Jordan; i.e. the easternside, mentioned in 2 Kings 15:29 as having suffered
with Naphtali under the Assyrian invasion; see further ver. 25. Galilee of the
Gentiles (vide supra, "by the way of the sea"). Matthew 4:15
BensonCommentary
Matthew 4:16. The people who sat in darkness — They whose predecessors
were afflicted by the Assyrians, and who, before Christ visited them, were
captives of Satan, and had lived in gross ignorance ofGod and religion, being
far from Jerusalem, the place of worship, and intermixed with the Tyrians,
Sidonians, and other wickedheathen: saw a greatlight — This is spokenby
Isaiahin the prophetic style, which represents things future as already
accomplished, becausecertainlyto be accomplished. This whole country had
been overspreadwith spiritual darkness, but, by the example and preaching
of Christ, the day-spring from on high visited it, diffusing among its
inhabitants knowledge and holiness, and guiding their feet into the way of
peace. “There were severalreasons,” saysDr. Macknight, “whichmight
determine Jesus to be so much about the sea of Galilee. 1st, The countries
which surrounded this sea were large, fertile, and populous, especiallythe two
Galilees. For, according to Josephus, Bell., Matthew 3:2, they alone had many
towns, and a multitude of villages, the leastof which contained above 15,000
souls. On the eastside of the lake were Chorazin, Gadara, and Hippon; on the
west, Capernaum, Tiberias, Bethsaida, and Tarrichea, with other places of
inferior note. Wherefore, as it was agreeable to the end of Christ’s coming
that his doctrine should be spread extensively, and his miracles wrought
publicly, no country could be a fitter scene forhis ministry than this. Besides
its numerous inhabitants, there were at all times many strangers resorting to
the trading towns on the lake, who, after hearing Jesus preach, couldcarry

home with them the glad tidings of salvationwhich were the subjects of his
sermons. Capernaum, chosenby Christ as the place of his residence, was a
town of this kind, and much frequented. 2d, The countries round the lake
were remote from Jerusalem, the seatof the scribes and Pharisees, who would
not have borne with patience the presence ofa teacherheld in such estimation
as Jesus deservedlywas. We know this by what happened in the beginning of
his ministry, when he made and baptized many disciples in Judea. They took
such offence at it, that he was obligedto leave the country. Wherefore, as it
was necessarythat he should spend a considerable time in preaching and
working miracles, both for the confirmation of his mission, and for the
instruction of his disciples in the doctrines they were afterwardto preach,
these countries were, of all others, the most proper for him to reside in, or
rather, they were the only places where he could be with safety for any time.”
Matthew Henry's Concise Commentary
4:12-17 It is just with God to take the gospeland the means of grace, from
those that slight them and thrust them away. Christ will not stay long where
he is not welcome. Those who are without Christ, are in the dark. They were
sitting in this condition, a contentedposture; they chose it rather than light;
they were willingly ignorant. When the gospelcomes, lightcomes;when it
comes to any place, when it comes to any soul, it makes day there. Light
discovers and directs; so does the gospel. The doctrine of repentance is right
gospeldoctrine. Not only the austere John Baptist, but the gracious Jesus,
preachedrepentance. There is still the same reasonto do so. The kingdom of
heaven was not reckonedto be fully come, till the pouring out of the Holy
Spirit after Christ's ascension.
Barnes'Notes on the Bible
The people which satin darkness - This is an expressiondenoting great
ignorance.
As in darkness ornight we can see nothing, and know not where to go, so
those who are ignorant of God and their duty are said to be in darkness. The

instruction which removes this ignorance is calledlight. See John3:19; 1 Peter
2:9; 1 John 1:5; 1 John 2:8. As ignorance is often connectedwith crime and
vice, so darkness is sometimes used to denote sin, 1 Thessalonians 5:5;
Ephesians 5:11; Luke 22:53.
Saw greatlight - That is, as the passageis employed by Matthew, the light
under the Messiahwouldspring up among them. In that regionhe grew up,
and in that regionhe preacheda greatpart of his discourses andperformed a
greatpart of his miracles.
The regionand shadow of death - This is a forcible and beautiful image,
designedalso to denote ignorance and sin. It is often used in the Bible, and is
very expressive. A "shadow" is causedby an objectcoming betweenus and
the sun. So the Hebrews imaged death as standing betweenus and the sun,
and casting a long, dark, and baleful shadow abroad on the face of the
nations, denoting their greatignorance, sin, and woe.. It denotes a dismal,
gloomy, and dreadful shade, where death and sin reign, like the chills, damps,
and horrors of the dwelling-place of the dead. See Job10:21; Job16:16; Job
34:22;Psalm 23:4; Jeremiah2:6. See also the notes at Isaiah9:2. These
expressions denote that the country of Galilee was especiallydark. We know
that the people were proverbially ignorant and stupid. They were
distinguished for a coarse, outlandishmanner of speechMark 14:70, and are
representedas having been also distinguished by a generalprofligacyof
morals and manners. It shows the great compassionofthe Saviour, that he
went to preach to such poor and despisedsinners. Instead of seeking the rich
and the learned, he chose to minister to the needy, the ignorant, and the
contemned. His office is to enlighten the ignorant; his delight to guide the
wandering, and to raise up those that are in the shadow of death. In doing
this, Jesus setan example for all his followers. It is their duty to seek out those
who are sitting in the shadow of death, and to send the gospelto them. No
small part of the world is still lying in wickedness -as wickedand wretchedas
was the land of Zabulon and Naphthali in the time of Jesus. The Lord Jesus is

able to enlighten them also, and every Christian should regard it a privilege,
as well as a duty, to imitate his Saviour in this, and to be permitted to send to
them the light of life. See Matthew 28:19.
Jamieson-Fausset-BrownBible Commentary
16. The people which satin darkness saw greatlight; and to them which sat in
the regionand shadow of death light is sprung up—The prophetic strain to
which these words belong commences withthe seventh chapter of Isaiah, to
which the sixth chapter is introductory, and goes downto the end of the
twelfth chapter, which hymns the spirit of that whole strain of prophecy. It
belongs to the reign of Ahaz and turns upon the combined efforts of the two
neighboring kingdoms of Syria and Israelto crush Judah. In these critical
circumstances Judahand her king were, by their ungodliness, provoking the
Lord to sell them into the hands of their enemies. What, then, is the burden of
this prophetic strain, on to the passage here quoted? First, Judah shall not,
cannot perish, because Immanuel, the Virgin's Son, is to come forth from his
loins. Next, one of the invaders shall soonperish, and the kingdoms of neither
be enlarged. Further, while the Lord will be the Sanctuary of such as confide
in these promises and await their fulfilment, He will drive to confusion,
darkness, and despair the vast multitude of the nation who despisedHis
oracles, and, in their anxiety and distress, betook themselves to the lying
oracles ofthe heathen. This carries us down to the end of the eighth chapter.
At the opening of the ninth chapter a sudden light is seenbreaking in upon
one particular part of the country, the part which was to suffer most in these
wars and devastations—"the land of Zebulun, and the land of Naphtali, the
way of the sea, beyond Jordan, Galilee and the Gentiles." The rest of the
prophecy stretches overboth the Assyrian and the Chaldeancaptivities and
terminates in the glorious Messianicprophecyof the eleventh chapter and the
choralhymn of the twelfth chapter. Well, this is the point seized on by our
Evangelist. By Messiah's taking up His abode in those very regions of Galilee,
and shedding His glorious light upon them, this prediction, He says, of the
Evangelicalprophet was now fulfilled; and if it was not thus fulfilled, we may
confidently affirm it was not fulfilled in any age of the Jewishceremony, and

has receivedno fulfilment at all. Even the most rationalistic critics have
difficulty in explaining it in any other way.
Matthew Poole's Commentary
Ver. 14-16. The text in Isaiah 9:1,2, where the words are, Nevertheless the
dimness shall not be such as was in her vexation, when at the first he lightly
afflicted the land of Zebulun and the land of Naphtali, and afterward did
more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of
the nations. The people that walkedin darkness have seena great light: they
that dwell in the land of the shadow of death, upon them hath the light shined.
The Jews make a greatmany objections againstthe application of this text
unto Christ, as indeed they do againstthe application of all texts cited out of
the Old Testamentby the evangelists. Christians, believing that the evangelists
being holy men, who wrote not from a private spirit private interpretations,
have not any reasonto regard what their interest leadeththem to object:but
even Christian interpreters are divided in their sentiments whether these
words are said to be fulfilled, in this motion of Christ unto Galilee, in a literal,
or typical, or a more improper and analogicalsense;nor is it any greatmatter
with which of them we agree. Formy own part, I see no reasonwhy Isaiah 9:2
should not be literally understood of and applied unto Christ. There is nothing
more ordinary in the prophets, than, after a threatening of judgment and
captivity unto the people, to comfort such as feared God amongstthem with
promises of the Messiah, and the spiritual salvationwhich was to be brought
in. The land of Zebulun and Naphtali suffered much by Benhadad, 1 Kings
15:20, and more by Tiglath-pileser, 2 Kings 15:29, before the generalcaptivity
of the ten tribes, 2 Kings 17:6. The Lord by the prophet, Isaiah8:1-22, had
been threatening this generalcaptivity; possibly the prophet might saythe
affliction of those parts should not be so greatas the secondmentioned, 2
Kings 15:29; because by the story it seems they were generallycarried into
captivity before the more generaldestruction of the other tribes there. Saith
he, This darkness shallbe abundantly hereaftercompensated, by the coming
of the Messiah, andpreaching amongstthis people;who living at a great
distance from Jerusalem, never had such a light as some other parts of Judea,
and first drank of the cup of God’s wrath in their captivity. It was called

Galilee of the Gentiles, because it was near to the men of Tyre, who were
Gentiles, and had doubtless in it a greatermixture of Gentiles than any other
part of Canaan, ever since Solomongave Hiram twenty cities in this Galilee, 1
Kings 9:11.
Gill's Exposition of the Entire Bible
The people which satin darkness,....The inhabitants of Galilee, who sat or
"walked",as in Isaiah;that is, continued in spiritual darkness, in ignorance,
blindness, error, and infidelity, "saw greatlight";Christ himself, who came a
light into the world; he conversedwith them, preachedunto them, and opened
the eyes of their understandings to behold his glory, and to know him, and
salvationby him.
And to them which satin the regionand shadow of death: the same persons
who sit in darkness, sit also in the region of death; for such are dead in
trespassesandsins: where there is no spiritual light, there is no spiritual life,
and such are in danger of the seconddeath; but the happiness of these people
was, that to them "light is sprung up", like the rising sun, and this without
their asking or seeking for:Christ, the sun of righteousness, aroseupon them,
without any desert, desire, or expectation of theirs, with healing in his wings;
and cured them of their darkness and deadness, turned them from darkness
to light, and causedthem to pass from death to life. "Light" is not only a
characterunder which Christ frequently goes in the New Testament, see John
1:4 but is one of the names by which the Messiahwas knownunder the Old
Testament;see Daniel2:22 and which the Jews give unto him: says R, Aba (a)
Serungia, "and the light dwelleth with him"; this is the king Messiah. The
note of R. Sol. Jarchi on these words, "send forth thy light", is, the king
Messiah;who is compared to light, according to Psalm 132:17 the days of the
Messiahare by them said to (b) be "days of light"; and so these Galilaeans
found them to be; as all do, to whom the Gospelof Christ comes with power
and demonstration of the Spirit. And these days of light first begun in the land
of Zabulon which, according to Philo the Jew (c), was

"sumbolon fwtov, "a symbol of light"; since (adds he) its name signifies the
nature of night; but, the night removing, and departing, light necessarily
arises.''
As did, in a spiritual sense, here, when Christ the light arose.
(a) Bereshith Rabba, fol. 1. 3. & Echa Rabbati, fol. 50. 2.((b) BaalHatturim in
Gen. fol. 2. 2. (c) De Somniis, p. 1113.
Geneva Study Bible
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 4:16. Ὁ λαὸς ὁ καθήμενος, κ.τ.λ.]In opposition to Γαλιλαία τῶν
ἐθνῶν, whose inhabitants are characterizedas darkened, that is, devoid of
divine truth, and sunk in ignorance and sin. The greatlight, however, which
these darkened ones saw is Jesus.
καὶ τοῖς καθημένοις,κ.τ.λ.]repeats the same thought, with the climactic
designationof darkness:ἐν χώρᾳ κ. σκιᾷ θανάτου, in the land and darkness,
which belong to death. Death, that is, spiritual death (Matthew 8:22, see on
Luke 15:24), the negationof that living activity which recognises the truth and
is morally determined, is personified; the land, whose inhabitants are
spiritually dead, belongs to it as the realm of its government, and darkness
surrounds it. The common interpretation of it as ἓν διὰ δυοῖν: “in regione etin
spissis quidem tenebris = in regione spissis tenebris obducta” (Fritzsche), is,

indeed, admissible (see Fritzsche, Exc. IV. p. 856;NägelsbachonHom. Il. iii.
100), but unnecessary, and takes awayfrom the poetic description, which is
certainly strongerand more vivid if θανάτου is connectednot merely with
σκιᾷ (‫ֶּצ‬‫ל‬ ַ‫מ‬ִַָ‫,ת‬ infernalis obscuritas, i.e. crassissima), but also with χώρᾳ. On the
significant καθήμενος, comp. Lam. l.c. Pind. Ol. i. 133:ἐν σκότῳ καθήμενος.
“Sedendiverbum aptum notandae solitudini inerti” (Bengel). Comp.
especially, Jacobs, adAnthol. VI. p. 397;Bremi, ad Dem. Phil. I. p. 119.
NägelsbachonHom. Il. i. 134.
αὐτοῖς]see Winer, p. 139 f. [E. T. 265];Buttmann, p. 125 [E. T. 381].
Expositor's Greek Testament
Matthew 4:16. ἐν σκοτίᾳ:the darkness referredto, in the view of the
evangelist, is possibly that causedby the imprisonment of the Baptist
(Fritzsche). The consolationcomes in the form of a greaterlight, φῶς μέγα,
great, even the greatest. The thought is emphasisedby repetition and by
enhanceddescription of the benighted situation of those on whom the light
arises:“in the very home and shadow of death”; highly graphic and poetic,
not applicable, however, to the land of Galilee more than to other parts of the
land; descriptive of misery rather than of sin.
Cambridge Bible for Schools andColleges
16. the people which satin darkness]The invasion of Tiglathpileser, whom
Ahaz called in to assisthim againstRezin and Pekah, fell with great severity
on the Northern tribes (2 Kings 15:29). Yet even they are promised a great
deliverance [“there shall not hereafter be darkness in the land that was
distressed,” Isaiah9:1], in the first instance, by the destruction of
Sennacherib, from temporal distress (cp. Is. chs. 10 and 11 with ch. Matthew
9:1-6); secondly, by the advent of the Messiah, from spiritual darkness.

Bengel's Gnomen
Matthew 4:16. Ὁ πορευόμενος, that walketh)There is here a threefold
ascending climax.[153]
[153]i.e. The three experssions usedin the latter clause ofthis sentence are
respectivelystrongerthan those used in the former clause.—(I. B)
First Clause.
SecondClause.
The people that Walketh
And on those sitting
In Darkness
In the Regionand Shadow of Death,
Hath seena GreatLight.
A Light hath arisen.

It is worse to sit, detained, in darkness, than to walk in it.[154]—εἶδε, hath
seen—φῶς, a Light[155])No one is savedexcepthe be illuminated [by that
Light]. See Acts 13:47.—καὶ τοῖς κυθημένοις, κ.τ.λ., andto those sitting, etc.)
The LXX. in Psalms 107(106):10, have καθημένους ἐν σκότει καὶ σκιᾷ
θανάτου, sitting in darkness and the shadow of death. The verb to sit aptly
denotes a sluggishsolitude.—χώρᾳ καὶ σκιᾷ, regionand shadow) one thing
expressedby two words.[156]The natural situation of the country was low,
and such was also its spiritual condition.—ἈΝΈΤΕΙΛΕΝΑὐΤΟῖς, hath risen
upon them) In the original Hebrew it is ‫,םגנ‬ shines, upon them. This increased
force of expressioncorresponds with the epithet μέγα, great, in the preceding
clause.
[154]Unfortunately for this remark, there is no very ancient authority for
πορευόμενος. All the oldestMSS. and versions, Vulg., etc., read καθήμενος.
Lachm. and Tischend. do not even notice the former reading.—ED.
[155]“Which illumines the whole world.”—B. G. V.
[156]In the original, ἕν διὰ δυοῖν. See Explanation of TechnicalTerms.—(I.
B.)
Pulpit Commentary
Verse 16. - The people which sat; "who walk" (Hebrew). Saw greatlight; saw
a greatlight (RevisedVersion); unnecessarilyexceptas a matter of English,
for it canhardly mean a definite light, Messiah. Φῶς both here and in the next
clause means light as such. And to them which sat. So the Hebrew, but the
LXX. generallyοἱ κατοικοῦντες.In the regionand shadow of death. The
regionwhere death abides, and where it casts its thickestshade. The Hebrew
is simply "in the land of the shadow of death" (‫תראב‬ ‫,צלמַת‬ according to the
traditional interpretation), which the present LXX. (Vatican) probably

represents (ἐν χώρᾳ σκιᾷ θανάτου), the ς of σκιᾶς having been misread before
θ. But copyists, not understanding this, inserted καὶ betweenχώρᾳ and σκιᾷ
(as in A), and this reading became popularly known, and was usedby the
evangelist. Thatthe reading of A was derived from the evangelistis unlikely,
for the reading σκιᾷ must, at all events, have been before his time. Light is
sprung up; to them, did light spring up (RevisedVersion); ἀνέτειλεν. The
tense emphasizes not the abiding effect(e.g. in the fact that so many of the
disciples were Galilaeans), but the moment of his appearance. The father of
the Baptistalso remembered this passageofIsaiah (Luke 1:78, 79, where cf.
Godet). Matthew 4:16
Vincent's Word Studies
The people which sat (ὁ καθήμενος)
Wyc., dwelt. The article with the participle (lit., the people, the one sitting)
signifying something characteristic orhabitual' the people whose
characteristic it was to sit in darkness. This thought is emphasized by
repetition in a strongerform; sitting in the region and shadow of Death. Death
is personified. This land, whose inhabitants are spiritually dead, belongs to
Deathas the realm of his government.
PRECEPTAUSTIN RESOURCES
Matthew 4:12 Now when Jesus heard that John had been taken into custody,
He withdrew into Galilee;
when: Mk 1:14 6:17 Lu 3:20 Lk 4:14,31 Joh4:43,54

Matthew 4 Resources - Multiple Sermons and Commentaries
Click to enlarge - from the Holman Bible Atlas (digital book;Hardcover)
copyright © 1998 B&HPublishing Group,
Used by permission, all rights reserved.
This is one of the bestresources forBible maps.
Please do not reproduce this map on any other webpage.
THE GREAT
GALILEAN MINISTRY
Now when - Now when is an important expressionof time. Why so? Because
by comparing the events in the beginning of the Gospelof John it is apparent
that all three Synoptic writers bypass the events that transpire during the first
year of Jesus'ministry. In other words betweenMatthew 4:11 and Matthew
4:12 there is TIME GAP of from 12-14 months of Jesus'EARLY MINISTRY,
a period which is omitted from THE Gospelof Matthew (see note below). You
may read in some commentaries that this period was referred to as THE
YEAR OF OBSCURITY(See study by S Lewis Johnson - The Messiah's
Year of Obscurity). Stalkerwrites that if we did not have "John1:19-3:36 we
should know nothing of the "yearof obscurity." .Jesus mayhave been
"obscure" (during this time in the Synoptic Gospels)but He was not inactive
(in John's Gospel)!We see this period describedby John from about John
1:19 through John 4:44, 45. It is also knownas the Early Judean ministry for
most of the events occurred in Judea the province in which Jerusalemis
located(See map). Note howeverthat some of the events in John 1:19-4:54
took place in Samaria and even Galilee. We see a similar TIME GAP in
Luke's and Mark's GospelbetweenJesus Baptismand Temptation and the

beginning of His ministry in Galilee - see Mk 1:13+ and Mark 1:14+, Luke
4:13+ and Luke 4:14+
Irving Jensencomments on the timing - "Matthew’s reporting skips most of
the first year of Jesus’ministry. Only John reports the early Judean ministry
of that year (John 1:19–4:42). The passage in this unit opens Jesus’Galilean
ministry, beginning the secondyearof His mission." Click Irving Jensen's
diagram below to enlarge - Note that the SHADED areas referto Jesus'
Ministry in the Gospelof Matthew. Note on the left side of the diagram the
UNSHADED area which depicts a period of Jesus'ministry lasting about 12
months and describedonly in the Gospelof John.
Click to Enlarge
Hendriksen observes that "A new sectionof Matthew’s Gospelbegins here
(Matthew 4:12). Therefore, a chapter division at this point would have been
very proper. Matthew does not indicate any chronologicalconnectionbetween
this verse and the preceding material (the accountof the baptism and the
temptation). There may well have been a time interval of about a year, during
which the events related in John 1:19–4:42 occurred. (BakerNTC - Matthew)
John MacArthur - John was a bridge betweenthe Old Testamentand the
New, and that bridge had now almost completed its service. He himself would
soonsay of Jesus, “He must increase, but I must decrease” (John3:30).
During that first year of Jesus’ministry, John continued to preach, and their
two ministries overlapped. As John’s work beganto phase out, Jesus’work
beganto build. Among the other highlights of that year were Jesus’first
miracle at the wedding at Cana (John 2:1–11), His cleansing ofthe Temple
(John 2:12–25), His testimony to Nicodemus (John 3:1–21), the final public
testimony of John the Baptist (John 3:22–36), and Jesus’ministry in Samaria

at Sychar (John 4:1–42). In John 4:12–17, Matthew picks up the story of that
first year where the apostle John leaves off, giving three features of Jesus’
early ministry that show God’s perfectwork through His Son. It was at the
right time; it was in the right place;and it was the right proclamation.
(Matthew Commentary)
Matthew Henry adds that "JohnBaptist said about Christ, He must increase,
but I must decrease;and so it proved. For, after John had baptized Christ,
and borne his testimony to him, we hear little more of his ministry; he had
done what he came to do, and thenceforwardthere is as much talk of Jesus as
ever there had been of John. As the rising Sun advances, the morning star
disappears.
John Phillips gives us a goodsummary of the "Yearof Obscurity" - Much
had happened since He had gone south to be baptized in the Jordan by John
the Baptist. The apostle John filled in the details in his Gospel. Johntold of
the Lord's preliminary activities in Galilee:the calling of the disciples, the
first miracle in Cana, and the first visit to Capernaum (John 1:35-2:12). John
went on to tell of the Lord's early Judean ministry, His first PassoverafterHis
anointing, the cleansing ofthe temple, the talk with Nicodemus, the Lord's
baptism of His disciples, and the loyalty of John the Baptist(Jn 2:13-3:36).
And the apostle told of the Lord leaving Judea for Galilee, His short stop in
Samaria, and His encounter with the woman at the well (Jn 4:1-42).
(Exploring Matthew)
David Guzik - John 3:22 and 4:1–2 indicate that the first ministry Jesus did
with His disciples was a baptizing ministry at the Jordan. Sometime after that
and after the arrest of John the Baptist, Jesus wentto Galilee to begin His
itinerant ministry in that region.. John’s Gospel(John 1:19–2:12)records an
early ministry in Galilee and in Judea before Jesus wentto Galilee as
mentioned here. This early Judean ministry included the earliestcallof the

disciples and the wedding at Cana (in Galilee), and the first cleansing of the
temple followedby His interview with Nicodemus (in Judea). Then John tells
us what happened when Jesus travelednorth to Galilee through Samaria, and
met a Samaritanwoman at a well.
PARALLEL PASSAGES:
JESUS'RETURNS TO GALILEE
MINISTRYLASTS ABOUT 18 MONTHS
Matthew 4:12-17 Mark 1:14-15 Luke 4:14-15
12 Now when Jesus heardthat John had been takeninto custody, He
withdrew into Galilee;13 and leaving Nazareth, He came and settled in
Capernaum, which is by the sea, in the region of Zebulun and Naphtali.
14 This was to fulfill what was spokenthrough Isaiah the prophet: 15 “THE
LAND OF ZEBULUN AND THE LAND OF NAPHTALI, BY THE WAY OF
THE SEA, BEYOND THE JORDAN, GALILEE OF THE GENTILES–16
“THE PEOPLE WHO WERE SITTING IN DARKNESS SAW A GREAT
LIGHT, AND THOSE WHO WERE SITTING IN THE LAND AND
SHADOW OF DEATH, UPON THEM A LIGHT DAWNED.” 17 From that
time Jesus beganto preachand say, “Repent, for the kingdom of heavenis at
hand.” 14 Now after John had been taken into custody, Jesus came into
Galilee, preaching the gospelof God, 15 and saying, “The time is fulfilled, and
the kingdom of God is at hand; repent and believe in the gospel.” 14 And
Jesus returned to Galilee in the power of the Spirit, and news about Him
spread through all the surrounding district. 15 And He beganteaching in
their synagoguesand was praisedby all.

Jesus heard that John had been taken into custody - Although there were
times which Scripture says Jesus usedsupernatural "intuition" (see Jn 2:24-
25+), in the case ofJohn, Jesus heardabout his imprisonment just like any
other man. This event gives us the reasonChrist withdrew to Galilee and also
marks the beginning of Jesus'ministry where John the Baptist left off. The
end of herald's work for the King, now gave way to the work of the King
Himself. Jesus did not compete with John, but in God's sovereignty, waited
for John's ministry to come to its termination. Matthew 14:3-4 tells us the
reasonfor John's incarceration"ForwhenHerod (Herod Antipas - non-
JewishIdumean tetrarch of Galilee and Perea)had John arrested, he bound
him and put him in prison because ofHerodias, the wife of his brother Philip.
For John had been saying to him, “It is not lawful for you to have her. (he
dared to saythat Herod Antipas's marriage to his brother's wife was
immoral)” (cf Lk 3:19-20+)And apparently John was in Herod's prison for
almost a year before he was martyred.
THOUGHT - It is always dangerous to confront evil, and John’s fearless
condemnation of moral wickedness in high places led to his being beheaded.
With similar bravery John Knox of Scotland stoodground againsta corrupt
monarchy. Standing before the repressive and corrupt QueenMary, who had
just rebuked him for resisting her authority, he said, “If princes exceedtheir
bounds, madam, they may be resistedand even deposed.” (MacArthur)
John MacArthur comments on the timing of Jesus'ministry with the news of
John's incarceration- The Son of God always workedon His Father’s divine
timetable. He had, as it were, a divine clock ticking in His mind and heart that
regulatedeverything He saidand did. Paul affirms that “when the fulness of
the time came, God sent forth His Son” (Gal. 4:4). Jesus spoke ofHis hour as
not having yet come (John 7:30; 8:20) and then of its having arrived (Matt.
26:45;John 12:23;17:1). (Matthew Commentary)

Spurgeonnotes that "When one servant of God is laid aside, it is a callto the
rest to be the more earnest. So after John the Baptistwas put into prison,
“Jesus came into Galilee.” Sometimes a loss may be a gain, and if the loss of
John was the means of bringing out Jesus, certainlyboth the Church and the
world were the gainers."
Takeninto custody (handed over) (3860)(paradidomi from para = alongside,
beside, to the side of, over to + didomi = to give) conveys the basic meaning of
to give over from one's hand to someone orsomething, especiallyto give over
to the powerof another. It means first, to give, or hand over to another. So, to
surrender a city or a person, often with the accompanying notion of treachery.
Thus this is the verb Matthew used to describe "Judas Iscariot, the one who
betrayed (paradidomi) Him." (Mt 10:4)
He withdrew into Galilee - So we learn the WHEN and WHY Jesus came into
Galilee, both clearly in God's timetable. Matthew howeverdoes not describe
HOW Jesus came into Galilee, but when we cross reference Luke, he says that
"Jesus returned to Galilee in the powerof the Spirit...and He beganteaching
in their synagogues andwas praised by all." (Lk 4:14-15+)Once againwe see
Jesus giving us (teachers, preachers andall disciples)the perfect pattern by
which we can perform the ministry He has assignedto eachof us (and WE
ALL have a ministry! see Eph 2:10+) If Jesus continually relied on the Spirit
to empower His ministry (as indicated by Peter's summary of Jesus'3 year
ministry in Acts 10:38+), we too must continually rely on the Holy Spirit to
successfully, supernaturally accomplishHis ministry in and through us. There
is simply no PLAN B. Sadly (I fear) many saints are attempting to minister
and live the "Christ life" in their own natural powerand without continual
reliance on the supernatural power of the Spirit of Christ (Ro 8:9b+)! The
results of a ministry may "look good" to men, but they are as "filthy rags"
before God (Isa 64:6), dead fruit unattached to the Vine (Jn 15:5) and will
ultimately leadto frustration and "flame out," (with a puff of smoke in at

judgment - cf 1 Cor3:10-15, cf 2 John 1:8) because offailure to rely fully of
the fire of the Spirit!
THOUGHT- The story is told of a man who was a greatlover of the arts, who
travelled widely and brought back to his home masterpiecesofall types. His
beautiful mansion, overlooking a lovely lake, was filled with these art
treasures.One nighthe awakened, coughing and choking with heavy smoke.
He crawledout of bed and over to an open window. As he lookedout, both
wings of the house roared into flames. Just then a fireman lookedup at him
leaning out of the window and cried: “Jump for your life, man; the roof is
about to cave in!” Scarcelyhad he jumped into the firemen’s net below when
that part of the house in which he had just been crashed down behind him. He
lookedback to see the efforts of a lifetime and the expenditure of a fortune go
up in smoke, a total loss. He was saved, but so as through the flames. This is
the picture that Paul gives us, and it is a sad warning that many a Christian
will SUFFER loss.
Withdrew (402)(anachoreofrom ana = back againor emphatic + choreo =
depart, make room) means to depart from a location. Anachoreō is used
severaltimes in Matthew to describe a strategic withdrawalin the face of
danger (Mt 2:12–14, 22;4:12; 12:15;14:13; 15:21)but Jesus going to Galilee
was not out of fear of Herod, for Jesus fearedno man! Anachoreo describes
the magi who after being warned by God "left for their own country by
another way." (Mt 2:12). Josephwas also warnedand "left for Egypt" (Mt
2:14) and then later "left for the regions of Galilee." (Mt2:22) In Mt 12:15
Jesus withdrew, retreating to a secludedplace (cf Jn 6:15). Liddell-Scott says
anachoreo was usedby Homer to retire or withdraw from battle, to retire
from a place, to come back or revert to the rightful owner, to withdraw from
the world. Gilbrant adds that "In classicalGreekliterature the word’s
semantic range includes “walk backwards,”“revertto,” or even “to strike”
(i.e., “refuse to work”). In the Septuagintanachōreō especiallydepicts flight
or withdrawal from a place or area (e.g., Ex 2:15; Nu 16:24; Josh8:15)."

Anachoreo - 14x- departed(1), gone(1), gone aside(1), leave(1), left(3),
stepping aside(1), withdrew(6). Matt. 2:12; Matt. 2:13; Matt. 2:14; Matt. 2:22;
Matt. 4:12; Matt. 9:24; Matt. 12:15; Matt. 14:13;Matt. 15:21;Matt. 27:5; Mk.
3:7; Jn. 6:15; Acts 23:19;Acts 26:31. Septuagint uses = Exod. 2:15; Num.
16:24;Jos. 8:15; Jdg. 4:17; 1 Sam. 19:10;1 Sam. 25:10; 2 Sam. 4:4; Ps. 114:5;
Prov. 25:9; Jer. 4:29; Hos. 12:12
Constable writes "The word “withdrew” (NASB) or “returned” (NIV; Gr.
anachoreo)is significant. Evidently Jesus wantedto get awayfrom Israel’s
religious leaders in Jerusalemwho opposedJohn (John 4:1–3; 5:1–16)."
John's Gospeladds that Jesus withdrew to Galilee because ofthe Pharisees
not because ofHerod and as with Herod He was not afraid of them but
wanted to avoid a premature confrontation, the Jewishleaders being less
likely to directly oppose Him since He was farther awayfrom Jerusalem...
Therefore when the Lord knew that the Pharisees hadheard that Jesus was
making and baptizing more disciples than John 2(although Jesus Himself was
not baptizing, but His disciples were), 3 He left Judea and went away again
into Galilee. (John4:1-3)
HCSB Study Bible - As tetrarch of Galilee and Perea (Lk 3:1+), Herod did not
have jurisdiction over Judea, the locale ofJesus'baptism and wilderness
temptation. Thus Jesus fearlesslymarchedinto the heart of Herod's territory
when He heard of John's arrest. In Lk 13:31-33+, the PhariseesurgedJesus to
leave Galilee in order to escapearrestby Herod. Jesus replied by calling
Herod "that fox" and insisted that He would travel to Jerusalemonly because
it was necessaryfor Him to die there, not to flee Herod. Jesus causedkings to
tremble (Mt 2:3; 14:1-2), but He Himself fearedno man.

Constable points out that "Jesus changessetting more than forty times in his
travels throughout Galilee and into gentile territory."
John MacArthur on Galilee - The Roman regionof Galilee was primarily to
the west, but also extended north and south, of the Sea of Galilee—whichwas
really a lake, sometimes calledTiberias (John 6:1) or Gennesaret(Luke 5:1).
The regionis some 60 miles long, north to south, and about 30 miles wide. The
area around the lake was heavily populated (estimated by some to have had as
many as two million people in Jesus’day) and had long been the breadbasket
of central Palestine. The soilwas extremely fertile, and the lake furnished
greatquantities of edible fish. The JewishhistorianJosephus, who at one time
was governorof Galilee, saidof the area, “It is throughout rich in soil and
pasture, producing every variety of tree, and inviting by its productivity even
those who have the leastinclination for agriculture. It is everywhere tilled and
everywhere productive” (The Wars of the Jews 3. 3.2). The Jews who lived in
Galilee were less sophisticatedand traditional than those in Judea, especially
those in the greatmetropolis of Jerusalem. Josephus observedthat Galileans
“were fond of innovations and by nature disposed to change, and they
delighted in seditions.” Theyeven had a distinct accentin their speech(Matt.
26:73). The GalileanJews’constantassociationwith Gentiles contributed
greatly to their nontraditional character. (Matthew Commentary)
David Guzik on Galilee - The regionof Galilee was a fertile, progressive,
highly populated region. According to figures from the Jewishhistorian
Josephus, there were some 3 million people populating Galilee, an area
smaller than the state of Connecticut.. In an area of about 60 by 30 miles,
Josephus says that there were some 204 villages with none having less than
15,000people. Thatgives a population of more than 3 million for the region..
Galilee was predominately Gentile in its population, but with a large number
of Jewishcities and citizens. Also, Galilee was knownas an incredibly fertile
region. Many successfulfarms took advantage of the goodsoil.

ISBE excerpt on Galilee - The name seems originally to have referred to the
territory of Naphtali. Joshua's victorious campaignin the north (Josh11),
and, subsequently, the triumph of the northern tribes under Deborahand
Barak (Jdg 4 f) gave Israelsupremacy; yet the tribe of Naphtali was not able
to drive out all the former inhabitants of the land (Judges 1:33 ). In the time of
Solomonthe name applied to a much wider region, including the territory of
Asher. In this land lay the cities given by Solomonto Hiram (1 Kings 9:11 ).
Cabul here named must be identical with that of Joshua 19:27 . The Asherites
also failed to possesscertaincities in their allotted portion, so that the heathen
continued to dwell among them. To this state of things, probably, is due the
name given in Isaiah9:1 to this region, "Galilee ofthe nations (Gentiles)," i.e.
a district occupiedby a mixed population of Jews and heathen. ....While
Jewishin their religion, and in their patriotism too, as subsequent history
showed, the population of Galilee was composedofstrangely mingled
elements - Aramaean, Iturean, Phoenicianand Greek In the circumstances
they could not be expectedto prove such sticklers forhigh orthodoxy as the
Judeans. Their mixed origin explains the differences in speechwhich
distinguished them from their brethren in the South, who regardedGalilee
and the Galileans with a certainproud contempt (John 1:46 ; John 7:52 ). But
a fine type of manhood was developed among the peasantfarmers of the two
Galilees which, according to Josephus (BJ , III, iii, 2), were "always able to
make a strong resistance onall occasions ofwar; for the Galileans are inured
to war from their infancy ... nor hath the country ever been destitute of men
of courage." Josephus, himself a Galilean, knew his countrymen well, and on
them he mainly relied in the war with Rome. In Galilee also the Messianic
hope was cherishedwith the deepestintensity. When the Messiahappeared,
with His ownGalilean upbringing, it was from the north-countrymen that He
receivedthe warmestwelcome, andamong them His appealelicited the most
gratifying response.
The Sea of Galilee is a large somewhatkidney shaped inland lake on the
easternside of the region of Galilee (note) which is also knownby three other
names in Scripture - (1) the Sea of Chinnereth (Hebrew name - Nu 34:11, Dt
3:17, 1 Ki 15:20), (2) the Lake of Gennesaret(Lk 5:1+), and (3) the Sea of

Tiberias (Jn 6:1+). The sea ofGalilee is no more than a lake ringed by
mountains. On the westernshore the mountains were fertile and coveredwith
orchards, farms, and villages in Jesus'day. Across the lake rose the
forbidding ramparts of the desert, which are part of a range that keeps pace
with the Jordanall the way south to the DeadSea and on to the gulf of Aqaba.
To the north were the mountains of Lebanon, dominated by majestic Hermon,
the summit of which is never free from snow. This freshwaterlake is about 13
miles long and 8 miles wide, and lies some 690 feet below sea levelmaking it
the lowestbody of freshwateron earth (DeadSea is lowerbut is salty). The
primary source of inflow for the Sea of Galilee is the JordanRiver, which
arises from severalsources nearMt Hermon (9,200 ft above sea level) and
flows into the lake from the north. The enlargedJordan River exits the
southern end of the lake, and flows south into the DeadSea. It is well known
for its clearpure water, abundant fish, and frequent storms.
John Phillips adds some "color" to the description of Galilee - In Jesus'day
nine cities bordered the lake and a busy life went on all around it. Township
ran into township about the feetof the greenwesternhills, and along the shore
there were docks and harbors. Farmers elbowedfishermen; dockworkers
jostled coopers andshipwrights. Fishing and fish curing were big business,
employing thousands of families and making Galilee famous in the Roman
world long before the Gospels were written. An intricate system of aqueducts
carried waterto the farms and orchards. There were dyeworks at Magdala
and pottery kilns and shipyards at Capernaum. Presiding over the whole
scene was the regalcity of Tiberias with its magnificent Herodian palace,
where Greek sculptures shone in the sun and reminded the Jews that their
land was in the hands of the Gentiles. Walking the roads of Galilee, a Jew
would meet long caravans heading south to the fords of Jordan. He would
meet Rome's marching cohorts encasedin iron, and their officers richly
arrayed in armor adorned with purple and gold. He would meet Phoenician
merchants bringing the treasures of lands across the sea to the bazaars and
markets of a hundred towns. He would see chariots of the wealthy, troops of
gladiators, and bands of roving entertainers coming to play before the
cosmopolitans ofCaesarea,Tiberias, andDecapolis. This was "Galilee ofthe

Gentiles" (Matthew 4:15), as the proud Judeans contemptuously termed it.
This was where Jesus chose to live. (Ibid)
RelatedResources:
American Tract SocietyGalilee
Easton's Bible Dictionary Galilee
FaussetBible Dictionary Galilee
Holman Bible Dictionary Galilee
Hastings'Dictionary of the Bible Galilee
Hastings'Dictionary of the NT Galilee
1911 Encyclopedia Britannica Galilee
International Standard Bible Encyclopedia
Kitto Biblical Cyclopedia Galilee
McClintock and Strong's Bible Encyclopedia Galilee (2) Galilee
The Nuttall Encyclopedia Galilee
The JewishEncyclopedia Galilee
Lowell Johnsonon Jesus waiting for John to step aside -
John 4:1-3 tells us why Jesus left Judea and went to Galilee. Why now? Why
not fully begin his public ministry earlier? Jesus couldnot and would not give
the appearance ofcompeting with John. If Jesus had begun His ministry in
full force before John's ministry had been completed, the loyalty of the people
would have been divided. John was sent to prepare the way and the waywas
not fully prepared until John was removed from the scene. Believersare not

rivals. They are joint servants of the Lord who work togetherin their
respective ministries. They are not to compete againsteachother. And when
the time comes, when a servant's ministry is completed, he is to willingly step
aside for the new ministry. I know I will not always be your pastor, if Jesus
tarries His coming. Part of my responsibility as your pastor is to prepare you
for the next man of God that will lead you.
In Joshua 1:2 God speaksto Joshua and says, “Moses my servant is dead, now
therefore, arise, go over this Jordan, you and all this people, to the land I am
giving them.” In other words, “Mosesis dead, but the work must go on. When
the workmandies, none of the work of God dies.” Moseshad been preparing
Joshua to take over when he was gone.
Take Mosesfrom the people of God and He will give them Joshua.
Elijah is caughtup to heaven, so Elisha will do the work.
Take Johnthe Baptist awayand the Voice of Jesus will be heard. It has been
that way throughout the history of the Church.
Notice:“Now afterJohn was put in prison, Jesus came preaching in Galilee.”
John would remain in prison for a year before he was beheaded by Herod
because he preached againsthis sin of taking his brother Philip's wife. “When
John was put in prison and Jesus came forth preaching” serve as a date to fix
the approximate time that Jesus beganto minister in Galilee. (Sermon)
Matthew 4:13 and leaving Nazareth, He came and settledin Capernaum,
which is by the sea, in the regionof Zebulun and Naphtali.
leaving: Lu 4:30,31
Capernaum: Mt 11:23 17:24 Mk 1:21 Joh4:46 6:17,24,59

Zebulun: Jos 19:10-16
Naphthali: Jos 19:32-39, Naphtali
Napthali & Zebulun
Click to Enlarge
And leaving (kataleipo - leaving behind) Nazareth - Even though He settled in
Capernaum, even at the triumphal entry, Nazarethwould still be describedas
his hometown(Mt 21:11). Why did Jesus leave Nazareth? In a word it was
because oftheir unbelief that led them to rejectJesus.
And He said to them, “No doubt you will quote this proverb to Me, ‘Physician,
heal yourself! Whatever we heard was done at Capernaum, do here in your
hometown as well.’” 24 And He said, “Truly I sayto you, no prophet is
welcome in his hometown (THIS PROPHECYWOULD BE FULFILLED A
FEW MINUTES LATER AS THEY SOUGHT TO KILL HIM!). 25 “But I
say to you in truth, there were many widows in Israelin the days of Elijah,
when the skywas shut up for three years and six months, when a great famine
came over all the land; 26 and yet Elijah was sent to none of them, but only to
Zarephath, in the land of Sidon, to a womanwho was a widow. 27 “And there
were many lepers in Israelin the time of Elisha the prophet; and none of them
was cleansed, but only Naamanthe Syrian.” 28 And all the people in the
synagogue were filled with rage as they heard these things; 29 and they got up
and drove Him out of the city, and led Him to the brow of the hill on which
their city had been built, in order to throw Him down the cliff. 30 But passing
through their midst, He went His way. 31 And He came down to Capernaum,
a city of Galilee, and He was teaching them on the Sabbath (Mk 1:21+
describes Jesus'teaching in the synagogue atCapernaum but this event is not
in the Gospelof Matthew) (Luke 4:23-31+)

John Phillips makes an interesting comment that "Galilee was cutoff from
the theologicalbastionof Jerusalem. The district had never been wholly
Jewish, for Solomonhad given twenty Galileancities to Hiram, king of Tyre.
Constantinvasions and settlement by Gentiles gave the area a mixed
population; the westernshore of the sea ofGalilee was dotted with numerous
towns and fishing villages occupiedby large numbers of Gentile people. The
more racially pure cities of Judea lookedwith scorn on Galilee and ridiculed
the Galileanaccent. Byleaving Judea and settling in Galilee, Jesus made a
significant gesture. It was an indication of His worldwide purpose, always
present in His thinking even when He was ministering to "the lost sheepof the
house of Israel." (Exploring Matthew)
He came and settled - This city became Jesus "home base" overthe months of
His greatGalileanministry. In Matthew 9:1 Jesus refers to Capernaum as
"His own city." John Trapp adds "“Here He dwelt in a house, either let or
lent him; for of His own He had not where to restHis head (Mt 8:20). Here He
paid tribute as an inhabitant; and here He resortedand retired when He was
tired.” (Trapp)
Settled (resided) (2730)(katoikeofrom kata intensifies verb oikeo = dwell,
reside in) means literally to settle down in a place so to take up residence or
even permanent abode. To live or dwell in a place in an establishedor settled
manner. The same verb katoikeo describesJosephreturning with his family
from Egypt "and lived in a city calledNazarethto fulfill what was spoken
through the prophets: “He shall be called a Nazarene.”(Mt 2:23+)
Click to Enlarge for Labels
In Capernaum, which is by the sea - In the aerialview of the ruins of
Capernaum, you cansee that the city is situated directly by the sea of Galilee.

Capernaum (Kfar = village + Nahum = "Nahum's Village) was a city of
Galilee (Lk 4:31+), in the tetrarchy of Herod Antipas on the border of his
brother Philip’s domain. (map of Jesus'Ministry in Galilee)and was 680 feet
below sea level (cf Nazareth at 1200 ft above sea level so Nazarethto
Capernaum is "straight downhill" so to speak - which explains Luke's verb
that they "came down to Capernaum" Lk 4:31+), locatedon the northwest
shore of the Sea of Galilee and began Jesus'"headquarters" during His
Galileanministry. Capernaum was the largestcity on the lake (NICNT says
up to 10,000population) because it was locatedabout two miles westof the
Jordan River and was a crossroads ofa major trade route betweenDamascus
then along the Mediterraneancoastand down to Egypt. Other places in
Galilee and surrounding areas were easilyaccessible, eitherfrom the nearby
road going from Damascus to the Mediterranean, or by boat on the lake itself.
Capernaum was about twenty-five miles from Nazareth and ten miles from
Tiberias, an important city not mentioned in the New Testament. The Romans
had a famous spa at Tiberias and hot baths attractedmany sick people. From
Isaiah’s day on, many foreigners had lived in Galilee;in the first century
more than half the population was Gentile. It had a customs tax office because
of its thriving fishing industry and a Roman garrisonbecause it was a
potential area of crime because there was so much action, so much trade, so
much travel traffic. Capernaum was the base of the fishermen Peter, Andrew,
James, and John the fishermen as well as Matthew the tax collector(Mt
8:14+; Mt 9:9). Collins Dictionary note is interesting referring to Capernaum
as "a ruined town in northern Israel(Ed: Compare Jesus'words to this city -
Mt 11:23, 24), on the northwesternshore of the Sea of Galilee." Capernaumis
no longer a city and in Lk 10:15+ Jesus warnedthe city that because it had
rejectedthe Light (Jesus actually lived there), "you, Capernaum, will not be
exalted to heaven, will you? You will be brought down to Hades!" Dear
reader, if you have not receivedJesus as Savior, then you too will be like
Capernaum for you have rejectedthe Light of the world (Jn 8:12), just as
most of the inhabitants in that ancient city did! (read 2 Cor 6:2, Acts 16:31+,
Ro 10:9-10+).
In the regionof Zebulun and Naphtali - see map above.

Chamblin - Naphtali’s territory lay along the westernshore of the Sea of
Galilee and extended northward; Zebulun’s lay westand southwestof
Naphtali. ‘The way of the sea’denotes land lying betweenthe Sea of Galilee
and the Mediterranean. (Mentor Commentary - Matthew)
RelatedResources:
map of the setting of Luke
map of Jesus'Ministry in Galilee.
map of ministry around the Sea of Galilee
map of Jesus'Ministry in John
Other Maps relatedto Galilee - map, map
What is the significance ofGalilee in the Bible?
Who were the Galileans in the Bible?
Matthew 4:14 This was to fulfill what was spokenthrough Isaiahthe prophet:
This was to fulfill: Mt 1:22 2:15,23 Mt 8:17 12:17-21 26:54,56 Lu 22:37 24:44
Joh 15:25 Joh 19:28,36,37
what was spokenthrough Isaiah:Isa 9:1,2
ISAIAH'S PROPHECY
FULFILLED

Beloved, every fulfilled prophecy ought to be another truth undergirding and
strengthening our faith in our God as One Who is worthy of our complete
trust and Who will fulfill everything prophecy that has not yet been fulfilled.
We cancount on His Word of Truth! This reminds me of the agedJoshua's
last words (last words are always lasting words!) "“Now behold, today I am
going the way of all the earth, and you know in all your hearts and in all your
souls that not one word of all the goodwords which the LORD your God
spoke concerning you has failed; all have been fulfilled for you, not one of
them has failed." (Joshua 23:14, cf Ro 10:17+)
This was to fulfill what was spokenthrough Isaiahthe prophet (cf similar
statementin Mt 8:17+) - In Greek the first word is hina, which is used to
express result or purpose and means "in order that." Isaiah 8 contains a
prophecy of coming judgment, but in Isaiah 9 God promised to deliver His
people through a child who would be born, whose name would be "Wonderful
Counselor, Mighty God, Eternal Father, Prince of Peace"(Isa 9:6). This
reference the Messianic prophecyfulfilled by Jesus is not found in either
Mark's or Luke's parallel passages. Jesus'move to Galilee was fulfillment of
the prophecy in Isaiah 9 and it signals a salvationnot just to the Jews but also
to the Gentiles. In short, Jesus is showing He is the Savior of all men, for as
Mark 10:45 said“Foreven the Son of Man did not come to be served, but to
serve, and to give His life a ransom for many (MANY JEWS AND MANY
GENTILES)."
But there will be no more gloom for her who was in anguish; in earlier times
He treated the land of Zebulun and the land of Naphtali (LOCATED IN
GALILEE - SEE LOCATION ON MAP) with contempt, but later on He shall
make it glorious, by the way of the sea, onthe other side of Jordan, Galilee of
the Gentiles. 2 The people who walk in darkness Will see a greatlight (John
1:4, 5, 9+, Jn 8:12+, Jn 12:46+); Those who live in a dark land, The light will
shine on them. (Isaiah 9:1-2+)

John Walvoord commenting on Isaiah 9:1-7 writes - These prophecies, as
interpreted in their normal literal sense, predicted fulfillment of the
expectationof a kingdom on earth after the secondcoming of Christ in
keeping with the premillennial interpretation of Scripture. There was nothing
in this passagethat correspondedto the present reign of Christ on earth or
the presentposition of Christ in heaven, the interpretation of amillenarians.
In this passage, as in many passagesin the Old Testament, the first and
secondcoming of Christ were not distinguished and the Child who was born
(Isa 9:6) in Bethlehem in His first coming will be the same Persondescribedas
the Everlasting King who will reign forever (Isa 9:7). The theme of the future
kingdom of Christ on earth was a familiar subject of the prophecies of Isaiah
(Isaiah 11:4; Isa 16:5; Isa 28:5-6, 17; Isa 32:16; Isa 33:5; Isa 42:1, 3-4; Isa
51:5). (Every Prophecy of the Bible)
Matthew 4:15 "THE LAND OF ZEBULUN AND THE LAND OF
NAPHTALI, BY THE WAY OF THE SEA, BEYOND THE JORDAN,
GALILEE OF THE GENTILES--
Galilee:Jos 20:7 21:32 1Ki 9:11 2Ki 15:29
ZEBULUN AND
NAPHTALI
THE LAND OF ZEBULUN - Zebulun was the sixth sonof Jacoband Leah;
the name means “dwelling” (cf. Gen. 30:20). Part of what would later be
calledGalilee was apportioned to the tribe of Zebulun after the conquestof
the promised land (cf. Josh. 19:10;19:16, 27; 21:34;Jdgs 1:30). What divine
irony, the region of Israel's first national defeatin 722 BC by the Assyrians,
would now be the region of the presentationof her GreatDeliverer!

AND THE LAND OF NAPHTALI - Naphtali was the secondsonof Bilhah,
Rachel’s maid; the name means “wrestling” (cf. Ge. 30:8; 35:25). The tribe of
Naphtali also settled in the north (cf. Dt. 33:23;34:2; Josh. 19:32;20:7).
BY THE WAY OF THE SEA, BEYOND THE JORDAN - Blomberg says that
"The phrases “wayto the sea” and “along the Jordan” (literally, beyond the
Jordan) probably reflect the perspective of foreigners from the northeast
heading through Israelto the Mediterranean(as with the Assyrians’ invasion
that Isaiahconsistentlypredicted)" (NAC) Utley writes beyond the Jordan is
an "idiom usually referred to the eastside of the Jordan (the transjordan) but
here it referred to the west(the promised land)."
GALILEE OF THE GENTILES - In Hebrew Galil ha goyim. (Galil means
"circle"). It was a "circuit" or "district of the Gentiles," a district filled with
Gentiles!And so this phrase comes from the fact that this region was a
mixture of Jews and Gentiles with a majority being Gentiles, which of course
was lookeddown upon by the Jews ofJudea. Gentiles resided especiallyin the
easternpart of the province and to the eastof the Jordan, in the area called
the Decapolis. Utley makes an interesting observation that "The land of
Zebulun and Naphtali were the first to fall to the Assyrian invaders and the
first to hear the goodnews." R T France adds that "Galilee ofthe Gentiles
was now an even more appropriate description than in Isaiah’s day, as
successive movements of population had given it a predominately Gentile
population until a deliberate Judaizing policy was adopted by the
Hasmonaeanrulers, resulting in a thoroughly mixed population.”
Allen Ross - God humbled the land of Zebulun and the land of Naphtali, but
in the future he will honor them (Isaiah’s reference jumps 700 years to the
coming of Jesus). The humbling refers to the punishment for sin--this gloom
and darkness;the honoring refers to the dawning of a greatlight in their

region, rather than in the holy city of Jerusalem. The light would be far more
effective shining in the darkness and despair of Galilee, than on the self-
righteous leaders of the land in Jerusalem. And so it would begin in Galilee of
the Gentiles. Judgmentfrom the Assyrians had first begun there; the
preaching of the Messiahwould therefore begin there, calling the people to
repent. Isaiah 9, of course, goesonto explain who this greatlight is--it is the
Son who is given, the child who is born, the one whose name will be called
Wonderful, Counselor, Mighty God, Everlasting Father, and Prince of Peace
(Isaiah 9:6-7+). It is the Messiah, the GreatLight to the Nations. And
Matthew says this passagefrom Isaiahbegan to be fulfilled in the public
ministry of Jesus the Messiahin and around Capernaum, at the heart of the
Galileanregion. By light Isaiah meant salvation in the coming of the Messiah,
including the proclamationof that salvation. When Jesus preached, a light
beganto shine in the darkness to uncover their sin (repent) and show them the
way (the kingdom is at hand). And many responded to the light, and believed
in him, including most of his disciples. He is the greatlight that shines in the
darkness and the gloom, offering salvationto the sinner who will repent.
(Devotional)
John Phillips - Galilee of the Gentiles was soonablaze with the light of
another world, with the shekinah glory of God now dwelling among them in
the personof Jesus Christ. The Lord's move to Capernaum placedHim right
in the middle of all the bustle of a world where Hebrew and heathen met and
mingled as nowhere else in the promised land. (Exploring Matthew)
He Cares for the Likes of us
"Nevertheless, there will be no more gloomfor those who were in distress. In
the pasthe humbled the land of Zebulun and the land of Naphtali, but in the
future he will honor Galilee of the Gentiles, by the way of the sea, along the
Jordan."—Isaiah9:1

In 1865, the EastEnd of London was a very depressedarea. In Whitechapel,
the centerof this churchless slum, William Booth and his wife Catherine
started a mission. Their tent meetings used lively music and fiery preaching to
reachthe toughestcharacters ofthat neighborhood. They preached in the
taverns, the jails, and in the open air.
The mission in Whitechapelwas the first of what was to become the many
stations for the SalvationArmy. By 1879 there were eighty-one stations with
127 full-time evangelists holding seventy-five thousand services a year. By
1884 there were over four thousand workers in the Army. By 1891 there were
ten thousand officers ministering in twenty-six countries.
When William Booth died his funeral was held in WestLondon. Queen
Victoria slipped in to attend the ceremony. Sitting next to her was a woman
who quietly confessedto the queen that she had been involved in a life of
prostitution. "Whatbrought you here to the service?" askedthe queen.
"Well," the woman replied, "he caredfor the likes of us."
When Christ started His earthly ministry He chose the rough regionof Galilee
and for His disciples he chose, tough fishermen. Christ went to the lost to save
them. If you see the SalvationArmy this Christmas seasonwith their
handbells and red kettles, remember: "Christ caredfor the likes of us." Be
willing to bring the light of Jesus Christ where it may have never shined
before. "I am convinced the world is more eagerto hear our messagethan we
are to deliver it."—Howard Hendricks (From Generationto Generation -
PeterKennedy)
Matthew 4:16 "THE PEOPLE WHO WERE SITTING IN DARKNESS SAW
A GREAT LIGHT, AND THOSE WHO WERE SITTING IN THE LAND
AND SHADOW OF DEATH, UPON THEM A LIGHT DAWNED."
in darkness:Ps 107:10-14 Isa 42:6,7 Isa 60:1-3 Mic 7:8 Lu 1:78,79 Lk 2:32

shadow:Job 3:5 10:22 34:22 Ps 44:19 Jer 13:16 Am 5:8
JESUS IS THE
GREAT LIGHT
THE PEOPLE WHO WERE SITTING IN DARKNESS - Where is light
generallyseenthe most obviously? In the darkness!The Galileans were sitting
in darkness, especiallyspiritual darkness. The centerof the Jewishreligion
was in Jerusalem, but sadly their "religious light" was a sham, a counterfeit,
powerless to save, and so they too were in darkness. The difference was the
Jews in Jerusalemthought they were in the "light" whereas the Gentiles in
Galilee knew they were in the darkness.
THOUGHT - I am an infectious disease expert and have seenthe powerful
effectof a vaccination(for example years ago, the polio vaccine), the effect
being to keep one from contracting the real disease.This same dynamic
unfortunately works in spiritual matters, for the Jews ofJerusalemhad
"vaccination" whichmade it difficult for them to receive the "real disease"
(in a good sense ofcourse), the purity of the Gospel. The same is true of many
religions today that practice rituals and extra-Biblicalroutines and beliefs,
which in effectserve to make them "immune" to the true Gospel. The most
difficult people for me to share the Gospelwith are those who in this category
of religious but without a relationship with Christ, for they think their religion
will guarantee a place in Heaven but they are tragicallydeceivedand there
are millions and millions of them in the United States!
John writes about this spiritual darkness - "If we saythat we have fellowship
with Him and yet walk in the darkness, we lie and do not practice the truth."
(1 John 1:6+). Then John gives the antidote for spiritual darkness "but if we
walk in the Light as He Himself is in the Light, we have fellowship with one

another, and the blood of Jesus His Son cleansesus from all sin." (1 John
1:7+).
John describes the natural inclination of all men and women in Adam - “This
is the judgment, that the Light has come into the world, and men loved the
darkness rather than the Light, for their deeds were evil. For everyone who
does evil hates the Light, and does not come to the Light for fear that his
deeds will be exposed. (John 3:19-20+)
SAW A GREAT LIGHT - NET = "Have seena greatlight." Notice the use of
the pasttense because the the prophecy was so certain to come to pass. The
"GreatLight" is the GreatSavior Jesus Who would enlighten those sitting in
spiritual darkness. Johndescribed Jesus as the Light writing "In Him was
life, and the life was the Light of men. The Light shines in the darkness, and
the darkness did not comprehend it." (Jn 1:4-5+) adds that "There was the
true Light which, coming into the world, enlightens every man." (Jn 1:9+).
Jesus describedHimself as the light - "Then Jesus againspoke to them,
saying, “I am the Light of the world; he who follows Me will not walk in the
darkness, but will have the Light of life.” (Jn 8:12) “I have come as Light into
the world, so that everyone who believes in Me will not remain in darkness.(Jn
12:46)This Light presagesthe universal messageofhope, because from this
same region of “Galilee ofthe Gentiles” Jesus sends the disciples to carry out
the commissionto make disciples of all the nations (Gentiles) (Mt 28:16, 18-
19+).
This description of light and darkness reminds me of Jesus'words to Paul (at
the inception of his call) regarding his ministry to the Gentiles in which He
declares

"But get up and stand on your feet;for this purpose I have appearedto you,
to appoint you a minister and a witness not only to the things which you have
seen, but also to the things in which I will appearto you; 17 rescuing you from
the Jewishpeople and from the Gentiles, to whom I am sending you, 18 to
open their eyes so that they may turn from darkness to light and from the
dominion of Satanto God, that they may receive forgiveness ofsins and an
inheritance among those who have been sanctifiedby faith in Me.’" (Acts
26:16-18+, cfCol1:13+).
Isaiahprophetically describedJesus "As a light to the nations (GENTILES),
to open blind eyes,to bring out prisoners from the dungeon and those who
dwell in darkness from the prison." (Isaiah 42:6-7)
Simeon "came in the Spirit into the temple" (Lk 2:28+)and enabled by the
Spirit He prophetically described Jesus Who would be "A LIGHT OF
REVELATION TO THE GENTILES, and the glory of Your people Israel.”
(Lk 2:32+)So even here we see Jesus prophesiedas the Saviorof all men, Jews
and Gentiles alike.
Darkness (4653)(skotia from skotos = darkness)means literal darkness in
some NT uses (Jn 6:17, 20:1), but more often (14/16x)is used figuratively to
refer to spiritual darkness. In every NT figurative use, darkness is contrasted
with light in all but one passage(1Jn2:11). Ponderthis thought - Darkness
has no existence by itself, being definable simply as an absence oflight. In the
spiritual sense darkness describesboth the state and works of a person. It
symbolizes evil and sin, everything that life should not be and everything that
a person should not do! Woe!
Gentiles (nations) (1484)(ethnos gives us our word "ethnic")in generalrefers
to a multitude (especiallypersons) associatedwith one another, living

Jesus was living in galilee of the gentiles

Jesus was living in galilee of the gentiles

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