Isaiah 9:2
2. the people—the whole nation, Judah and Israel.
shadow of death—the darkest misery of captivity.Matthew 4:13-17
13. And leaving Nazareth—The prevalent opinion is that this refers to a first visit to Nazareth after His baptism, whose details are given by Luke (Lu 4:16, &c.); a second visit being that detailed by our Evangelist (Mt 13:54-58), and by Mark (Mr 6:1-6). But to us there seem all but insuperable difficulties in the supposition of two visits to Nazareth after His baptism; and on the grounds stated in Lu 4:16, &c., we think that the one only visit to Nazareth is that recorded by Matthew (Mt 13:53-58), Mark (Mr 6:1-6), and Luke (Lu 4:14-30). But how, in that case, are we to take the word "leaving Nazareth" here? We answer, just as the same word is used in Ac 21:3, "Now when we had sighted Cyprus, and left it on the left, we sailed into Syria,"—that is, without entering Cyprus at all, but merely "sighting" it, as the nautical phrase is, they steered southeast of it, leaving it on the northwest. So here, what we understand the Evangelist to say is, that Jesus, on His return to Galilee, did not, as might have been expected, make Nazareth the place of His stated residence, but, "leaving [or passing by] Nazareth,"
he came and dwelt in Capernaum, which is upon the seacoast—maritime Capernaum, on the northwest shore of the Sea of Galilee; but the precise spot is unknown. (See on Mt 11:23). Our Lord seems to have chosen it for several reasons. Four or five of the Twelve lived there; it had a considerable and mixed population, securing some freedom from that intense bigotry which even to this day characterizes all places where Jews in large numbers dwell nearly alone; it was centrical, so that not only on the approach of the annual festivals did large numbers pass through it or near it, but on any occasion multitudes could easily be collected about it; and for crossing and recrossing the lake, which our Lord had so often occasion to do, no place could be more convenient. But one other high reason for the choice of Capernaum remains to be mentioned, the only one specified by our Evangelist. in the borders of Zabulon and Nephthalim—the one lying to the west of the Sea of Galilee, the other to the north of it; but the precise boundaries cannot now be traced out.14. That it might be fulfilled which was spoken by Esaias the prophet— (Isa 9:1, 2 or, as in Hebrew, Isaiah 8:23, and 9:1).
saying—as follows:15. The land of Zabulon, and the land of Nephthalim, by the way of the sea—the coast skirting the Sea of Galilee westward—beyond Jordan—a phrase commonly meaning eastward of Jordan; but here and in several places it means westward of the Jordan. The word seems to have got the general meaning of "the other side"; the nature of the case determining which side that was.
Galilee of the Gentiles—so called from its position, which made it the frontier between the Holy Land and the external world. While Ephraim and Judah, as STANLEY says, were separated from 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 occupied the heights of Lebanon, and in close and peaceful alliance with the most commercial nation of the ancient world, the Ph nicians. Twenty of the cities of Galilee were actually annexed by Solomon to the adjacent kingdom of Tyre, and formed, with their territory, the "boundary" or "offscouring" (Gebul or Cabul) of the two dominions—at a later time still known by the general name of "the boundaries (coasts or borders) of Tyre and Sidon." In the first great transportation 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 speech of the Galileans "bewrayed them" by its uncouth pronunciation (Mt 26:73); and their distance from the seats of government and civilization at Jerusalem and Cæsarea gave them their character for turbulence or independence, according as it was viewed by their friends or their enemies.16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up—The prophetic strain to which these words belong commences with the seventh chapter of Isaiah, to which the sixth chapter is introductory, and goes down to 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 Israel to crush Judah. In these critical circumstances Judah and 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 soon perish, 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 despised His oracles, and, in their anxiety and distress, betook themselves to the lying oracles of the heathen. This carries us down to the end of the eighth chapter. At the opening of the ninth chapter a sudden light is seen breaking 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 over both the Assyrian and the Chaldean captivities and terminates in the glorious Messianic prophecy of the eleventh chapter and the choral hymn 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 Evangelical prophet was now fulfilled; and if it was not thus fulfilled, we may confidently affirm it was not fulfilled in any age of the Jewish ceremony, and has received no fulfilment at all. Even the most rationalistic critics have difficulty in explaining it in any other way.
17. From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand—Thus did our Lord not only take up the strain, but give forth the identical summons of His honored forerunner. Our Lord sometimes speaks of the new kingdom as already come—in His own Person and ministry; but the economy of it was only "at hand" until the blood of the cross was shed, and the Spirit on the day of Pentecost opened the fountain for sin and for uncleanness to the world at large.
Calling of Peter and Andrew James and John (Mt 4:18-22).