And leaving the city Nazareth, he came and dwelt in Capharnaum on the sea coast, in the borders of Zabulon and of Nephthalim;
και καταλιπων την ναζαρετ ελθων κατωκησεν εις καπερναουμ την παραθαλασσιαν εν οριοις ζαβουλων και νεφθαλειμ
11 Church Fathers comment on this verse
Why does He depart once more? To instruct us, once again, not to confront temptations head-on, but rather to withdraw and avoid them. It is not the failing of one who strategically avoids peril, but rather the failing of one who lacks bravery in the face of peril. Thus, to convey this lesson and to quell the animosity of the Jews, Christ retires to Capernaum, simultaneously fulfilling the prophecy.
He travels to Galilee, an area characterized by its hills, for the Gentiles had wandered into wrongdoing, and He resides in Capernaum, which translates to ‘house of comfort,’ as He descended to transform the Gentiles into a place of solace. Zebulun signifies ‘night,’ while Naphtali signifies ‘breadth,’ reflecting that the Gentiles experienced both darkness and expansiveness in their lives, having strayed from the narrow path and chosen a route that leads to ruin.
Matthew progresses in his account by stating that after leaving Nazareth, Jesus settled in Capernaum by the sea, located within the territories of Zebulun and Naphtali. This leads into the Sermon on the Mount. Mark follows a similar timeline, recounting the calling of Peter and Andrew before moving on to James and John. After detailing the numerous healings performed by the Lord and the crowds that began to follow Him, Matthew presents the well-known extended sermon delivered on the mountain. Mark highlights the Lord's teaching in the synagogue, noting that everyone was astonished by His words.
He wraps up his account with the same conclusion as Matthew regarding the Sermon on the Mount, stating that "He taught them as one having authority, and not as the scribes." Following this, Mark narrates the story of a man delivered from an unclean spirit, and then recounts the miracle involving Peter’s mother-in-law, which is also noted by Luke. Matthew does not mention the account of the demon-possessed man, but he does include the story of Peter’s mother-in-law a bit later.
Jesus Christ was raised in Nazareth, where He spent many years (Luke 4:16). Many came to believe that Nazareth was His home, leading Nathanael to question, “Can anything good come out of Nazareth?” (John 1:46). Furthermore, the Angel addressed the Myrrh-bearers as He referred to Him, saying, “You are looking for Jesus, the Nazarene, who was crucified. He is not here” (Matthew 28:5-6). Upon learning of John's imprisonment, Jesus left Nazareth and settled in Capernaum, a coastal town in Galilee located within the regions of Zebulun and Naphtali. The evangelist meticulously detailed Capernaum's beginnings, location, and borders to illustrate the fulfillment of Isaiah’s prophetic words. By moving from Nazareth to Capernaum, Jesus provides us a model of prudence in times of trial, aligning with the Evangelist’s assertion that His departure was intended to fulfill the prophecy of Isaiah.
After departing from Nazareth, where the locals did not welcome Him, He settled in a modest village in Capernaum of the Primor, located on the shores of the radiant Sea of Galilee, near the territories of Zebulun and Naphtali—lands once held by the tribes of Jacob’s sons. This region was exquisitely situated in the Holy Land, characterized by the scenic banks of the Sea of Galilee adorned with flourishing gardens of orange, almond, and pomegranate trees, their fragrances filling the air. Towering palm trees, abundant vineyards, and fig and olive trees were abundant, with fruit visible for nearly ten months each year. A gleaming, silvery stream flowed through the swift Jordan River and continued southward to the Dead Sea. Thus, the Lord departed from His native but unwelcoming Nazareth to this blessed area.
The Lord extended His stay in Samaria for two more days at the request of the locals, before proceeding to Galilee. Despite the warm reception He received from the Samaritans, Jesus was eager to reach Galilee. He had always seen His mission as primarily focused on preaching to the Jewish people. Consequently, He departed from Sychar and journeyed to Galilee (John 4:43; Mark 1:14; Matthew 4:12; Luke 4:14). From this point forward, Galilee became the central area of His ministry; He engaged in numerous short travels throughout its towns and regions.
To comprehend why the Lord selected this particular area for His public ministry, it is helpful to note the condition of Galilee at that time. According to a Jewish historian, there were approximately 204 towns and villages in Galilee and around 4 million residents. Even if we consider a lower estimate of just 15,000 individuals per small village, Galilee was still a densely populated region. Its inhabitants included not only Jews but also many foreigners, including those of Phoenician, Arabian, and even Egyptian descent. Some of these groups had settled there during the Assyrian rule, while others were brought in by Syrian rulers. The land's exceptional fertility and trade opportunities continued to attract new settlers, many of whom had adopted Jewish customs.
Under a single ruler, the Galileans comprised a diverse nation reflecting various religions and cultures. Although the Israelites may not have been the majority, they were in many ways the leading group, despite not having exclusive rights over the land or shared governance. Thus, Galilee can be seen as both a Jewish and Gentile area, often referred to as the Galilee of the Gentiles. The intermingling of Israelites and Gentiles, coupled with their separation from the religious center, left many ignorant of their faith. The Jews from Jerusalem regarded them with disdain, often asserting that no prophet arises from Galilee and questioning whether anything good could emerge from its cities.
Galilee lacked a wealth of religious teachers, and the Jewish teachers who did come through did not always convey the fullness of their teachings. Although the Galileans shared some misconceptions about the Messiah with their fellow Jews, their more naive understandings were likely easier to overcome than the misunderstandings rooted in misguided enlightenment. The arrival of the Messiah was even more pertinent for these people, given their low status in the eyes of the more traditional Jews.
For the Gentile residents of Galilee, Jesus was impossible to ignore, even though He and His disciples did not explicitly teach them. They witnessed numerous healings performed by Him and His followers. Therefore, even among these groups, Jesus' message and ministry planted fruitful seeds. All of His disciples hailed from Galilee, making it convenient for other followers to join Him on His journeys, leaving their homes to gather the teachings He offered, which were made accessible due to the fertile land's capacity to sustain them. These insights clarify why the Savior chose Galilee as the primary setting for His transformative work during His time of public ministry.
As the Evangelists begin their accounts of Jesus Christ's activities following His return to Galilee, they provide an overarching overview. Both St. John and St. Matthew highlight Galilee as the primary site of Christ's ministry, focusing not on southern Galilee, home to Nazareth, but rather on northern Galilee, where Capernaum is located. The former Evangelist notes the historical context behind this choice—specifically, the disbelief encountered in Nazareth. In contrast, St. Matthew underscores the fulfillment of Isaiah’s prophecy through Christ’s establishment of His residence in Capernaum. Additionally, Matthew elaborates on this prophetic fulfillment.
John emphasizes the warm reception of Jesus in northern Galilee, attributing it to the fact that its residents had witnessed His miracles during the festival in Jerusalem. Similarly, Luke reflects on the widespread impact of Christ’s teachings, stating that upon His return to Galilee, news of Him spread far and wide as He frequently taught in the synagogues, earning praise for His profound wisdom. This authority of Christ’s words is linked to His return to Galilee in the power of the Spirit received during His baptism.
After establishing the location of Christ's ministry, St. Matthew encapsulates the essence of Christ’s inaugural preaching in Galilee, as noted in Matthew 4:17. This early preaching, which St. Mark corroborates, reveals that Jesus began His ministry much like John the Baptist, calling for repentance and proclaiming the arrival of God’s promised kingdom. Mark specifically refers to Christ's message as the Gospel of the Kingdom of God, indicating that alongside repentance, He also invited faith in this good news. Matthew 4:13-16 includes the prophetic words of Isaiah (Isaiah 8:23, 9:1-2), which the Evangelist cites loosely, offering comfort to those in northern Palestine oppressed by the Assyrians, predicting a time of blessing and exaltation through the Messiah's presence. In describing northern Galilee, the passages speak of Zebulun and Naphtali—regions along the coastal pathway and beyond the Jordan, highlighting the area as a place where Gentiles dwelled. During Christ’s time, these regions, particularly Capernaum (termed "Galilee of the Gentiles"), were heavily populated by Gentile communities. Notably, Capernaum also served as a crucial trade hub, situated along the route connecting Damascus to the Mediterranean Sea, positioned on the northwestern shore of Lake Gennesaret.
As Jesus departed from Shechem on His way to Galilee, He chose not to visit Nazareth, as He stated that "a prophet has no honour in his fatherland" (John 4:43). Instead, He arrived in Capernaum, an important city during that period, situated along the shores of the Lake of Galilee, also known as the Sea of Gennesaret.
Following the wedding feast at Cana, the Savior, accompanied by His disciples, chose not to return to the remote location of Nazareth, which lacked sufficient opportunities for public engagement. Instead, they journeyed to the lively and populous Capernaum, located on the north-western bank of the Lake of Gennesaret, an area favored within Palestine. This splendid city became a near-permanent base for the Savior, with the fertile lands around the lake serving as the focal point of His public ministry. Yet, this region, like the rest of Palestine, now appears desolate. Only remnants along the lakeshore speak to the former wealth and vibrancy that characterized the vicinity of this wondrous lake.
The Jews had a saying: ‘God created seven lakes in the land of Canaan, but only one, the lake of Gennesaret, did He choose for Himself.’ This adage underscored the significance of the location, particularly as the setting for the Savior’s ministry.
The beauty of the land, its diverse population, and its bustling life made it an ideal place for the mission that fulfilled the ancient prophecy of Isaiah. The territories of Zebulun and Naphtali, alongside the Jordan region and Galilee of the Gentiles, were foretold to ‘see a great light,’ and for those who walked ‘in darkness and in the shadow of death, light shall shine.’ Even during His earthly sojourn, Christ was destined to be ‘a light for the revelation to the Gentiles,’ as well as ‘the glory of His people Israel.’ The shores of the lake were populated by a variety of people, serving as a vital trade route. According to the historian Josephus, the cities were densely packed, with many villages thriving due to the area’s abundant fertility, each of even the smallest containing upwards of 15,000 residents. The population was vibrant and industrious, diligently cultivating every part of the rich soil.
Four main roadways led to the lake. One traveled down the Jordan Valley to the west; another, which crossed a bridge at the southern tip of the lake, ventured through Perea towards the fords of the Jordan near Jericho. A third route connected Sepphoris, Galilee's beautiful capital, to the notable port of Akka along the Mediterranean coast, while the fourth path traversed the mountains of Zebulun to Nazareth and continued through the valley of Jezreel to Samaria and Jerusalem. This area was well-trafficked by great caravans moving between Egypt and Damascus, and in Capernaum's streets, one would often encounter Gentiles residing in significant numbers, particularly from Bethsaida of Julia and Caesarea Philippi. During Christ's time, it represented the most populous and industrious region in Palestine, with 4,000 vessels of various types moving across its waters, from Roman warships to the rudimentary fishing boats of Bethsaida and the ornate galleys belonging to Herod's court.
Iturea, Samaria, Syria, and Phoenicia were nearby, merely requiring a passage over a river, lake, or mountain to reach. Tiberias, a rapidly growing capital of Galilee founded by Herod Antipas and named for the Roman Emperor Tiberius, later lent its name to the lake itself. From the shores, Christ could observe its wall-topped towers, fortified castle, and the ‘golden palace’ of Antipas, whose marble lions and sculpted columns cast shadows over the lake. This dynamic blend of populations from Europe, Asia, and Africa filled its marketplace, displaying a rich tapestry of cultures. The western side of the Lake of Gennesaret was marked by a chaotic mixture of Jews and Gentiles, alongside the wild sons of the desert—Arabs and Bedouins—living alongside the enterprising Phoenicians, the indulgent Syrians, the imperious Romans, and the cunningly treacherous Greeks. It was from such a diverse and vibrant locale that the light of the Gospel could most effectively radiate not only throughout Palestine but also into neighboring regions, establishing the rationale for designating this area as the heart of Christ's earthly ministry.
Having departed from Nazareth, due to the unwelcoming reception He received from its residents who expelled Him from the town, or we might interpret "forsaken" as having simply passed through, especially if we consider that the account of His discourse in Nazareth as recorded by Luke occurred some time after He had made His home in Capernaum. Settling in Capernaum, a modest community located on the northwestern shore of the Lake of Gennesaret, which is also known as the Sea of Tiberias, is significant; this town does not appear in the Old Testament but is frequently referenced in the Gospels. Here and in its vicinity, Jesus dedicated much of His time during His public ministry, which is why Capernaum is occasionally referred to as His city.
It falls within the territories of Zebulun and Naphtali, two of the tribes descended from Jacob. Before entering the Promised Land, the Jewish people were organized into twelve tribes, a structure that largely persisted until their dispersion following Jerusalem's destruction. The tribes of Zebulun and Naphtali were assigned their inheritance in the northern region of Palestine during the division of the land led by Joshua.
After departing from Cana, the Lord Jesus Christ arrived in Capernaum, situated along the shores of Lake Gennesaret (John 6:17). He chose this city as the focal point of His ministry in Galilee, likely residing in the home of the brothers Andrew and Peter (Matt. 8:14; Mark 1:29; Luke 4:38). Numerous miracles were performed in Capernaum, leading many to regard it as His own city (Matt. 9:1; Mk. 2:1). During this period, Capernaum had a significant population and was a vital trading hub along the route from Damascus and Mesopotamia to the Mediterranean and Egypt. It served as a vibrant crossroads for both Jews and Gentiles, fostering connections between the local residents of Palestine and travelers from distant lands in the East and West.
This strategic location allowed the message of the gospel to spread rapidly and effectively within Palestine and beyond. As a result, the evangelist Matthew identifies the Savior's residence in Capernaum, located in the regions of Zebulun and Naphtali, as the fulfillment of the prophecy from Isaiah: "the land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles; the people who sat in darkness have seen a great light, and for those who sat in the region and shadow of death, light has dawned" (Matthew 4:13-16). This light symbolizes the message of the Gospel, which began to be proclaimed from that moment forward.
Passages read together with this verse.
Greek text, 15 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS