Matthew 4:15Meaning & Commentary from the Church Fathers

He refers specifically to the land of Zebulun and the land of Naphtali, describing Galilee as ‘the region of the Gentiles.’ The Jewish people, as it is noted, were in spiritual darkness, lacking the knowledge of Jesus Christ, despite prophetic announcements regarding Him. However, when He arrived in Zebulun and Naphtali, those whose hearts were prepared by prophetic teachings recognized Him as the great Light, the eternal and creative light that brings illumination to every individual entering the world—He being the true God. Consequently, those chosen to be apostles—Peter, Andrew, James, and John—who were fishing in the Sea of Galilee, came to believe in Him: ‘The people who sat in darkness have seen a great light’ (Isaiah 42:7). Of the Gentiles, it is emphasized that they dwelt in a land marked by wickedness, failing to recognize the true God, ‘and in the shadow of death,’ referring to sin, which is termed the shadow of death as it dulls the spirit without annihilating it, unlike how physical death destroys the body. ‘And unto these,’ he proclaims, ‘the light shone,’ meaning that Christ appeared to them unexpectedly and provided them with enlightenment; for the Gentiles neither believed in nor anticipated the Savior of the world and Redeemer: ‘And to them that sit in the land and shadow of death, light has dawned upon them.’ Thus, when Jesus Christ came to Galilee, the message of repentance was preached.

Just as those who walk in darkness are oblivious to their path, these people were enveloped in spiritual blindness and death, lacking understanding of God's commandments. This is why the prophet characterizes them as sitting in darkness and the shadow of death. They did not seek the genuine light, yet the true light, which gives illumination to every person, Christ Himself, revealed Himself to them, coming forth to shine upon them with the illuminating message of repentance. St. John Chrysostom remarks that humanity was in a most dire state before Christ’s advent: individuals, engulfed in the darkness of idolatry, had lost their way and were, as the prophet described, seated in darkness, denoting their hopelessness of escaping such despair. St. Philaret of Moscow adds that their condition, sitting in the shadow of death, signifies their being in sin, which is likened to a shadow of death because, while death annihilates the body, sin deprives the soul of life, or the grace of God, yet does not terminate its existence, as the soul is eternal. And the light shone upon them, meaning that Christ came upon them unexpectedly, bringing enlightenment to the Gentiles who did not anticipate His arrival as the Hebrews did.

Moreover, St. Matthew reaffirms this prophetic fulfillment in Capernaum, while St. John notes the warm reception Jesus received from the northern Galileans, attributing it to their previous observations of His miraculous deeds in Jerusalem during the festival. Similarly, St. Luke remarks on the widespread impact of Jesus’ teachings upon His return to Galilee; news of Him circulated widely, and He frequently taught in synagogues, earning admiration for His profound wisdom. The effectiveness of Christ's message is ascribed to His return to Galilee empowered by the Spirit received at His baptism.

After establishing the location of Christ's ministry, St. Matthew summarizes the essence of His early preaching in Galilee, affirming that Jesus began His mission similarly to John the Baptist, calling for repentance and proclaiming the arrival of the divinely appointed time for God’s kingdom. St. Mark echoes this, stating that Jesus preached about the Gospel of the Kingdom of God and urged both repentance and faith in this Gospel.

In connection to Isaiah’s prophecy, as St. Matthew cites (Isaiah 8:23, 9:1-2) in a paraphrased manner, the prophet offers reassurance to the people of northern Palestine, who were suffering under Assyrian oppression, with predictions of Messianic fulfillment that would bring joy and elevation to their land through the Messiah's presence. Northern Galilee is described specifically as the “land of Zebulun and Naphtali, by the way of the sea, beyond the Jordan,” emphasizing its Gentile population. Both regions—Zebulun and Naphtali—along with Perea, located east of the Sea of Galilee, were home to many Gentiles at the time of Christ, with Capernaum particularly noted as part of “Galilee of the Gentiles.” The area also served as a crucial trade route connecting Damascus to the Mediterranean, with Capernaum positioned on the northwestern shore of Lake Gennesaret as a prominent trading outpost.

However, this diversity shielded the Galilean Jews from the rigid Pharisaical traditions prevalent in Judea, allowing them to be more open to the teachings of Christ. Moreover, this mixture enabled the Gentiles in Galilee to understand that the Jews were anticipating a Savior, which partly prepared them to recognize the Messiah-Christ, at least in the role of a prophet. Consequently, Jesus’ message resonated more effectively in Galilee than in Judea.

Presently, this locality, much like the rest of Palestine, appears desolate, with only remnants along the lake's shores serving as a reminder of the prosperity and vibrancy that once characterized this remarkable region. The Jewish saying declares, "God created seven lakes in the land of Canaan, but of these, He chose only the lake of Gennesaret for Himself." This proverb is fittingly reflected in the choice of its shores for the Savior's work. The beauty of this area, combined with its vibrant population, made it exceptionally suitable for the initiation of a ministry that fulfilled the ancient prophecy of Isaiah, declaring that the land of Zebulun and Naphtali, near the Jordan, known as Galilee of the Gentiles, "shall see a great light," and those who dwell "in darkness and in the shadow of death, light shall shine upon them."

Even during His earthly existence, Christ was destined to be "a light for revelation to the Gentiles," as well as "the glory of His people Israel." The vicinity of the lake was home to a diverse array of peoples, being a crucial trade route. According to the historian Josephus Flavius, the cities in this area were closely clustered, and the many villages thrived in populousness, with even the smallest of them exceeding 15,000 residents. The inhabitants were industrious, diligently cultivating every tract of the lush and picturesque land.

Four major routes led to the lake's shores. One descended through the Jordan valley on the west; another traversed a bridge at the southern end of the lake to Perea and the fords of the Jordan near Jericho; a third passed through Sepphoris, the splendid capital of Galilee, heading to the renowned port of Akka on the Mediterranean coast; while the fourth route cut through the mountains of Zebulun to Nazareth and through the Jezreel valley toward Samaria and Jerusalem. This area served as a thoroughfare for large caravans journeying from Egypt to Damascus, with Gentiles residing in significant numbers in Bethsaida of Julia and Caesarea Philippi, often encountered in Capernaum’s streets.

At the time of Christ, this was the most populated and industrious region in Palestine, where 4,000 boats of various kinds floated across the waters—ranging from Roman warships to the simple fishing vessels of Bethsaida, alongside the ornate galleys of Herod's estate. The regions of Iturea, Samaria, Syria, and Phoenicia were readily accessible, requiring only the crossing of a lake, river, or mountain to reach them. Tiberias, the principal city of Galilee, established by Herod Antipas and named after the Roman emperor Tiberius, flourished rapidly, eventually lending its name to the lake itself. Christ could observe its towered walls, fortified castle, and Antipas's "golden palace," casting the shadows of its marble lions and sculptured columns across the waters.

Populations from Europe, Asia, and Africa converged here, creating a marketplace filled with people from various nationalities. Along the western shore of the Lake of Gennesaret, Jews and Gentiles lived amid a vibrant mix of cultures, including the fierce desert tribes of Arabs and Bedouins, alongside the enterprising Phoenicians, the privileged Syrians, the haughty Romans, and the insincere and corrupt Greeks. This dynamic area was ideally suited for the dissemination of the gospel, allowing its light to extend beyond Palestine to surrounding regions, which was a principal reason for its selection as the center of Christ's earthly ministry.

The Russian translator of the Gospel of Matthew likely drew upon the translation of Isaiah that states: "the former time hath diminished the land of Zebulun and the land of Naphtali; but that which follows shall exalt the coastal way, the country beyond the Jordan, Galilee of the Gentiles" (Isaiah 9:1). Both upper and lower Galilee are located on this side of the Jordan, within the boundaries of Zebulun and Naphtali. The Hebrew phrase (דרך הים עכר הירדן) is interpreted to mean the coastal route on the opposite side of the Jordan or the seaside way beyond the Jordan. Thus, it seems appropriate to translate the first verse of Isaiah 9 in this manner: "the former time hath diminished the land of Zebulun and the land of Naphtali; but the hereafter shall exalt Galilee of the Gentiles, the seaward way beyond the Jordan." The word (עכר) signifies the side opposite to where we now stand, demonstrating that the text encompasses both the side occupied by the tribes and the opposing side.

Therefore, the phrase (עכר הירדן) (the opposite side of the Jordan) cannot be merely seen as an addition or explanation to (דרך הים) (the coastal way); instead, it should be viewed as a clarification of the latter, emphasizing their connection: the coastal way leading to the land beyond the Jordan. Along the borders marked by the territories of Zebulun and Naphtali, particularly near the Sea of Gennesaret, there existed a route that extended beyond the Jordan. The Evangelist Matthew also establishes this connection: γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσσης πέραν τοῦ Ἰορδάνου Γαλιλαία τῶν ἐθνῶν. The difficulty arises with the term: πέραν, meaning on the other side. As a preposition, it typically requires the accusative for direction and the genitive for origin. However, it is likely derived from an earlier noun, with the same origin as (עכר). The ancient texts consistently use the genitive case after πέραν, guiding the interpretation based on context.

When considering direction—moving toward something—the accusative case is appropriate in translations, whereas the genitive is used to indicate movement away, and the indicative with a preposition signifies location. The final part of the same chapter conveys: "and there followed Him a multitude of people from Galilee, and the ten cities, and Jerusalem, and Judea, and from beyond Jordan" (καὶ πέραν τοῦ Ἰορδάνου). This instance likewise involves direction, thus necessitating the accusative: "on the seaside way beyond the Jordan," consistent with the phrasing in the Gospel of John: "Having said this, Jesus went out with his disciples beyond the stream of Kedar" (πέραν τοῦ χειμάρρρου τῶν Κέδρων, Jn. 18:1).

Two routes connected Jerusalem to Syria via the Jordan: one, the main route, crossed the Jordan south of the Sea of Gennesaret without directly interacting with it, while the other diverged before the crossing, taking a northern path toward the Sea of Gennesaret mostly along its western shore. Notably, there was no coastal passage on the eastern shore of the lake. This northern route, contrasting with the southern route across the Jordan, was termed the coastal way, traversing the lands associated with Zebulun and Naphtali.

Based on the analysis provided, a revision of a single word in Matthew 4:15 is suggested: substituting ‘Jordan’ for ‘Jordan,’ thereby reading it as: "the land of Zebulun and the land of Naphtali lying by the seaside way beyond Jordan, Galilee of the Gentiles."

This setting allowed the message of the Gospel to spread rapidly and effectively both within Palestine and beyond. Consequently, the evangelist Matthew highlights this residence of the Savior in Capernaum, in the regions of Zebulun and Naphtali, as the fulfillment of Isaiah's prophecy: “the land of Zebulun and the land of Naphtali, the way of the sea, beyond the Jordan, the Galilee of the nations; the people who sat in darkness have seen a great light, and for those who sat in the region of the shadow of death, light has dawned” (Matthew 4:13-16). This light symbolized the proclamation of the Gospel, which began to be shared from that moment onward.