Matthew 4:16Meaning & Commentary from the Church Fathers

Or, according to the interpretation of those Hebrews who believe in Christ, the two tribes Zabulon and Naphtali were taken captive by the Assyrians, and Galilee was left desert; and the prophet therefore says that it was lightened, because it had before suffered the sins of the people; but afterwards the remaining tribes who dwelt beyond Jordan and in Samaria were led into captivity; and Scripture here means that the region which had been the first to suffer captivity, now was the first to see the light of Christ’s preaching. The Nazarenes again interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees, and after by the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

Spiritually, the realm and shadow of death correspond to this delusion; the realm, much like a coffin, encompasses those ensnared within it, rendering them oblivious to the truth, while the shadow envelops them in obscurity. Let it not surprise you that the prophetic messages may not be fully quoted. It is important to recognize that the evangelists occasionally provide complete quotations, at times offer summaries, and in other instances, they preserve the fundamental meaning while altering specific phrases, ensuring that the integrity of the message remains intact.

Luke again, even before relating one of Christ’s actions, tells that Herod had shut up John in prison. The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, this beginning of miracles did Jesus.

Isaiah reveals that this light will be a guide for the Church: Shine, shine, Jerusalem, for your light has come, and the glory of the Lord has risen upon you (Isaiah 60:1). Daniel further stated about this light, He reveals deep and secret things; He knows what lies in darkness, and light dwells with Him (Dan. 2:22). The Son abides with the Father, for just as the Father embodies light, so does the Son. Thus, David expresses in the Psalm, In Your light we see light (Psalm 35:9), since the Father is made manifest in the Son, as expressed by the Lord in the Gospel, He who has seen Me has seen the Father (John 14:9). Indeed, from the true Light emanates the genuine light, and from the unseen comes the visible. This reflects the image of the invisible God (Col. 1:15), as stated by the apostle.

Concerning this light, it is noted here that the people dwelling in darkness beheld a great light. However, they did not discern it with physical sight, as this light is intangible, but rather with the eyes of faith and reason. This is echoed by the prophet: The people who walked in darkness have seen a great light; upon those who inhabited the land of the shadow of death a light has dawned (Isaiah 9:2). Thus, it is evident that this light is not only for those in darkness but also for those who dwell in the land of the shadow of death; it indicates that some were entrenched in darkness, while others resided in the land of shadows. What does this land of the shadow of death signify, if not the realm of the underworld, of which David remarked, Even if I walk through the valley of the shadow of death, I will fear no evil, for You are with me (Psalm 22:4)? He will fear no evil, meaning the torments of hell. Therefore, even those who exist in the land of the shadow of death are graced by a saving light, which is Christ, the Son of God, who proclaimed in the Gospel, I am the light of the world; whoever follows Me will never walk in darkness (John 8:12). After His esteemed and redemptive suffering, He descended into the underworld, illuminating the astonished dead with His glory to liberate those who had been confined underground, awaiting His arrival, as the Lord proclaims through Solomon in the voice of wisdom, I will descend to the depths of the earth and see all the dead, and will bring light to those who trust in God.

However, when He arrived in Zebulun and Naphtali, those who had been enlightened by prophetic teachings recognized Him as the great Light—the eternal and creative illumination that enlightens every individual entering this world, the true God. Consequently, those chosen as apostles, who were in Galilee and fishing in the sea—Peter, Andrew, James, and John—came to believe in Him, as it is written, 'The people that sat in darkness have seen a great light' (Isaiah 42:7). Regarding the Gentiles, it is said they dwell in the land, immersed in sin itself, unable to perceive the true God, 'and in the shadow of death,' denoting sin, which is referred to as the shadow of death because it numbs the soul without annihilating it, in contrast to how death extinguishes the body. 'And to them,' it states, 'the light has dawned,' meaning that Christ appeared to them unexpectedly and illuminated their path; for the Gentiles did not anticipate nor believe in the Savior of the world and Redeemer: 'And to those sitting in the land and shadow of death, light has shone upon them.' With the arrival of Jesus Christ in Galilee, the message of repentance was shared.

Like those who walk in darkness and cannot see their path, they dwelt in the profound gloom of separation from God, ignorant of His commandments. Hence, the prophet describes them as dwelling in darkness and the shadow of death. They did not seek the authentic light; yet the true light, Christ, who illuminates every person, shone upon them. He appeared among them, bringing the illuminating message of repentance. St. John Chrysostom notes that humanity, prior to Christ's arrival, was in dire straits, enveloped in the darkness of idolatry without a clear direction. The prophet conveyed this despair by saying they sat in darkness, symbolizing their loss of hope for liberation from that darkness. St. Philaret of Moscow elaborates, indicating that "sitting in the shadow of death" refers to sin, which is likened to a shadow of death because while sin leads to the death of the soul, it cannot annihilate it, as the soul is immortal. The Light thus shone upon them unexpectedly, enlightening the Gentiles, who did not anticipate His coming as the Hebrews did.

However, this blend of Galilean Jews and Gentiles shielded them from the rigid Pharisaic beliefs prevalent in Judea, making them more open to Christ's teachings. Moreover, this diversity allowed the Gentiles of Galilee to learn about the Jewish expectation of a Savior, thereby preparing them to receive the Messiah-Christ, at least in the capacity of a prophet. This explains why Jesus' ministry thrived in Galilee more than in Judea.

The Jewish saying states: "God created seven lakes in the land of Canaan, but chose only the lake of Gennesaret for Himself." This saying finds its truth in the choice of this very location for the ministry of the Saviour. Both its beauty and its thriving population made it a fitting starting point for fulfilling the ancient prophecy of Isaiah, which proclaimed that in the lands of Zebulun and Naphtali, and in Galilee of the Gentiles, a great light would shine upon those who walk in darkness and the shadow of death. Throughout His earthly ministry, Christ was destined to be "a light for revelation to the Gentiles" and "the glory of His people Israel."

The area around the lake was diverse, as it served as a "seaside road." The cities, as well as the numerous villages, were densely populated due to the land’s fertility; even the smallest village hosted over 15,000 residents. The populace was active and industrious, making full use of every part of the rich and attractive land. Four main roads led to the lake's shores: one traversed the Jordan valley on the west; another crossed the bridge at the lake's southern end, extending through Perea to the fords of the Jordan near Jericho; a third journeyed through Sepphoris, the exquisite capital of Galilee, to the well-known port of Akka by the Mediterranean; and a fourth passed through the mountains of Zebulun toward Nazareth, descending through the Jezreel Valley toward Samaria and Jerusalem. This was also the route for significant caravans traveling from Egypt to Damascus. Gentiles resided in large numbers in Bethsaida of Julia and Caesarea Philippi and were frequently encountered in the streets of Capernaum. During Christ's time, this was Palestine’s most populated and bustling industrial region, with 4,000 vessels of various types navigating the lake's waters, ranging from Roman warships to the simple fishing boats of Bethsaida and the ornately decorated galleys of Herod's court. Iturea, Samaria, Syria, and Phoenicia were in close proximity, accessible by crossing a lake, river, or mountain range. Tiberias, the Galilean capital founded by Herod Antipas and named for the Roman emperor Tiberius, expanded rapidly, eventually giving its name to the lake itself. Christ could observe its fortified walls, castle, and the “golden palace” of Antipas, with shadows cast by its marble lions and sculpted columns extending upon the lake's surface. A convergence of populations from Europe, Asia, and Africa filled its marketplace with people of many tribes and nations. Throughout the western shore of the Lake of Gennesaret, a chaotic blend of Jews and Gentiles coexisted, alongside the rugged desert-dwelling Arabs and Bedouins, enterprising Phoenicians, indulgent Syrians, assertive Romans, and cunning, deceitful Greeks. From such a diverse setting, the light of the Gospel could easily radiate not only through Palestine but also to the surrounding lands, making it an ideal choice as the focal point for Christ's earthly ministry.

"In the land and shadow of death" intensifies this image of spiritual and moral ignorance. The shadow is cast by an object obstructing the sun. Similarly, death—here depicted as a person—casts a bleak shadow, understood spiritually as alienation from God, since true life is found in knowing Him and being united with Him. These expressions suggest that the people of Galilee were particularly steeped in spiritual blindness and immorality compared to other Jews, leading them to doubt the arrival of a prophet from their region. Nonetheless, the message of the Lord was joyfully welcomed there, and the people were eager to embrace the illumination brought by Christ's teachings. The prophecy cited by the evangelist conveys that a morally corrupt and uninformed populace—the Galileans—received enlightenment through Christ's preaching and experienced moral transformation. It is important to note that this statement does not apply universally to all individuals, but rather reflects a general observation.

It served as a crossroads for Jews and Gentiles alike, as well as for the residents of Palestine and travelers from distant lands to the East and West, allowing the message of the Gospel to disseminate rapidly and effectively throughout Palestine and beyond. Hence, the evangelist Matthew interprets the Savior's presence in Capernaum, located within 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 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 represented the Gospel, which began to be proclaimed from that moment onward.