Church Fathers Commentary Matthew 4:12-16

"Now when he heard that John was delivered up, he withdrew into Galilee; and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali: that it might be fulfilled which was spoken through Isaiah the prophet, saying, The land of Zebulun and the land of Naphtali, Toward the sea, beyond the Jordan, Galilee of the Gentiles, The people that sat in darkness Saw a great light, And to them that sat in the region and shadow of death, To them did light spring up." — Matthew 4:12-16 (ASV)

Rabanus Maurus: After relating the forty days' fast, the temptation of Christ, and the ministry of Angels, Matthew continues, "Jesus having heard that John was cast into prison."

Pseudo-Chrysostom: This was doubtless by God's will, for no one can do anything against a holy man unless God delivers him up. "He withdrew into Galilee," that is, out of Judea, so that He might both reserve His passion for the proper time and set an example for us of fleeing from danger.

St. John Chrysostom: It is not blameworthy to avoid throwing oneself into peril, but when one has fallen into it, it is blameworthy not to endure it courageously. He departed from Judea both to soften the animosity of the Jews and to fulfill a prophecy, while also seeking to fish for those masters of the world who lived in Galilee.

Note also how, when He was about to depart to the Gentiles, He received a valid reason from the Jews: His forerunner was thrown into prison, which compelled Jesus to go into Galilee of the Gentiles.

Glossa Ordinaria: He came, as Luke writes, to Nazareth, where He had been brought up. There, entering the synagogue, He read and spoke many things, for which they tried to throw Him down from the cliff. From there He went to Capernaum, about which Matthew only writes, "And leaving the town of Nazareth, He came and dwelt at Capernaum."¹

Nazareth is a village in Galilee near Mount Tabor; Capernaum is a town in Galilee of the Gentiles near the Lake of Gennesaret. This is the meaning of the phrase "on the sea coast."²

He adds further, "in the borders of Zabulon and Naphtali," where the first captivity of the Jews by the Assyrians took place. Thus, where the Law was first forgotten, the Gospel was first preached; and from a place, as it were, between the two, it was spread to both Jews and Gentiles.

Remigius of Auxerre: He left one place, namely Nazareth, so that He might enlighten more people through His preaching and miracles. In this way, He left an example for all preachers: that they should preach at a time and in places where they can do good to as many people as possible. In the prophecy, the words are these: At that first time the land of Zabulon and the land of Naphtali was lightened, and at the last time was increased the way of the sea beyond Jordan, Galilee of the Gentiles (Isaiah 9:1).

St. Jerome: They are said "at the first time" to be lightened from the burden of sin because the Savior first preached the Gospel in the country of these two tribes. "At the last time" their faith "was increased," while most of the Jews remained in error.³

The "sea" here means the Lake of Gennesaret, a lake formed by the waters of the Jordan. On its shores are the towns of Capernaum, Tiberias, Bethsaida, and Chorazin, in which district Christ primarily preached.

Alternatively, 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 deserted. The prophet therefore says that it was "lightened" because it had previously suffered for the sins of the people. Afterward, the remaining tribes who lived beyond the Jordan and in Samaria were led into captivity. Scripture here means that the region that was the first to suffer captivity was now the first to see the light of Christ's preaching.

The Nazarenes, in turn, interpret that this was the first part of the country that, on the coming of Christ, was freed from the errors of the Pharisees. Later, through the Gospel of the Apostle Paul, the preaching was increased or multiplied throughout all the countries of the Gentiles.

Glossa Ordinaria: But Matthew here quotes the passage in such a way as to make them all nominative cases referring to one verb: The land of Zabulon, and the land of Naphtali, which is the way of the sea, and which is beyond Jordan, namely, the people of Galilee of the Gentiles, the people who walked in darkness.⁴

Note that there are two Galilees: one of the Jews and the other of the Gentiles. This division of Galilee had existed since Solomon's time, when he gave twenty cities in Galilee to Hiram, King of Tyre. This part was afterward called Galilee of the Gentiles; the remainder, of the Jews.⁵

St. Jerome: Or we must read, "beyond Jordan, of Galilee of the Gentiles," so that the people who either sat or walked in darkness have seen a light. This is not a faint light, like the light of the Prophets, but a great light, like that of Him who says in the Gospel, I am the light of the world.⁶

Between "death" and "the shadow of death," I suppose there is this difference: "death" is said of those who have gone down to the grave with the works of death, while "the shadow of death" is said of those who live in sin but have not yet departed from this world. These may, if they wish, still turn to repentance.

Pseudo-Chrysostom: Alternatively, the Gentiles who worshipped idols and demons were those who sat in the region of the shadow of death. The Jews, who performed the works of the Law, were in darkness because the righteousness of God had not yet been revealed to them.

St. John Chrysostom: So that you may learn that he is not speaking of natural day and night, he calls the light "a great light," which is called "the true light" in other places. He also adds "the shadow of death" to explain what he means by "darkness."

The words "arose" and "shone" show that the people did not find this light by their own seeking; rather, God Himself appeared to them—they did not run to the light first.

For people were in the greatest misery before Christ's coming. They did not walk but sat in darkness, which was a sign that they hoped for deliverance. Not knowing which way to go and being shut in by darkness, they sat down, having no power to stand. By "darkness" here, he means error and ungodliness.

Rabanus Maurus: In allegory, John and the rest of the prophets were the voice that went before the Word. When prophecy ceased and was fettered, the Word came, fulfilling what the Prophet had spoken of it. "He departed into Galilee" signifies a departure from figure to truth.⁷

Or, He departed into the Church, which represents a passing from vice to virtue. Nazareth is interpreted as "a flower" and Capernaum as "the beautiful village." He therefore left the flower of the Old Testament figure (in which the fruit of the Gospel was mystically intended) and came into the Church, which was beautiful with Christ's virtues.

The Church is "by the sea-coast" because, being placed near the waves of this world, it is daily beaten by the storms of persecution. It is situated between Zabulon and Naphtali—that is, common to both Jews and Gentiles. Zabulon is interpreted as "the abode of strength," because the Apostles, who were chosen from Judea, were strong. Naphtali is interpreted as "extension," because the Church of the Gentiles was extended throughout the world.

St. Augustine of Hippo: John relates in his Gospel the calling of Peter, Andrew, and Nathanael, and the miracle at Cana, before Jesus's departure into Galilee. The other Evangelists omitted all these things, carrying on the thread of their narrative with Jesus's return into Galilee. We must understand, then, that some days intervened, during which the events John relates concerning the calling of the disciples took place.⁸

Remigius of Auxerre: But this should be considered more carefully: John says that the Lord went into Galilee before John the Baptist was thrown into prison. According to John's Gospel, after the water was turned into wine, and after His going down to Capernaum and up to Jerusalem, He returned to Judea and baptized, and John was not yet cast into prison. But here, it is after John's imprisonment that He withdraws into Galilee, and Mark agrees with this.

However, we need not suppose any contradiction here. John speaks of the Lord's first coming into Galilee, which was before John's imprisonment. He speaks in another place of His second coming into Galilee (John 4:3), and the other Evangelists mention only this second coming, which was after John's imprisonment.

Eusebius of Caesarea: It is related that John preached the Gospel almost to the end of his life without setting anything down in writing, and at last came to write for this reason. When the first three written Gospels came to his knowledge, he confirmed the truth of their history with his own testimony, but some things were still wanting, especially an account of what the Lord had done at the very beginning of His preaching.⁹

And it is true that the other three Gospels seem to contain only those things that were done in the year John the Baptist was put into prison or executed. For Matthew, after the temptation, proceeds immediately with, Hearing that John was delivered up, and Mark does likewise. 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 from the time before John's imprisonment. Hence he says in his Gospel, this beginning of miracles did Jesus.

1. ap. Anselm
2. ord.
3. Hieron. in Esai. c. 9. 1
4. ap. Anselm
5. ord.
6. Hieron.
7. ap. Anselm
8. de Cons. Evan., ii, 17
9. H. E. iii. 24