Artwork by Douglas Kallerson
Matthew 4:12-16
A Great Light
Now when Jesus heard that John had been put in prison, He departed to Galilee. 13 And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, 14 that it might be fulfilled which was spoken by Isaiah the prophet, saying:
15 “The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan,
Galilee of the Gentiles:
16 The people who sat in darkness have seen a great light,
And upon those who sat in the region and shadow of death
Light has dawned.”
(Typed 2 December 2024) The sermon text seems to have little to do with the birth of Jesus. We’ll discover that it does later. But even the surface text is comprised of words that wonderfully express the contrast between what the Bible considers good and bad.
The clauses in verse 16 compare darkness to the shadow of death. Both clauses provide light as a contrast. Elsewhere in the Bible, darkness is seen to be a metaphor for a spiritually dead state because of sin. Light, however, is given as a state of perfection, holiness, moral purity, and life.
At times, when someone doesn’t have the truth, he is said to be without light. To have light shine is to reveal the truth. The Apostle Paul lacked the truth, but then suddenly, light shone around him from heaven in such dazzling brightness that it blinded him.
His sin-stained life was literally stunned by the overwhelming brightness of the perfection of God in Christ, the risen Jesus. The contrast between the two highlights how far away from the truth Paul was.
With his conversion, Paul saw the true Light for who He is. He became the apostle to the Gentiles to lead them from the same state of spiritual darkness that he suffered under. Simeon beheld the Child Jesus and he prophesied this would take place…
Text Verse: “Lord, now You are letting Your servant depart in peace,
According to Your word;
30 For my eyes have seen Your salvation
31 Which You have prepared before the face of all peoples,
32 A light to bring revelation to the Gentiles,
And the glory of Your people Israel.” Luke 2:29-32
Simeon’s words reflect the tenor of Isaiah 49:6 where Isaiah spoke of the restoration of Israel and the light of the Messiah being provided to the Gentiles. As for the law, it is not considered a light, except as it is included in the greater body of writings which comprise the Lord’s word.
If the law itself was a sufficient light, there would have been no need for a Messiah. That should clue people into the purpose of the law, but it escapes many. Thus, they become mired in the same darkness in which Paul found himself.
Rather, the word of God in both testaments refers to the Lord as Light or being the Source of light. For example, Psalm 36:9 says of the Lord, “in Your light we see light.” It is a way of saying that life, something associated with light, is found in the light of the Lord.
As we contemplate the significance of Christmas, we should consider more than a Baby lying in a manger, but what that Baby signifies. Light is just one aspect of His superlative greatness. It is the aspect that we will consider today concerning the Lord Jesus, the Child of Christmas. He is the great Light who has come to illuminate the world with the splendor of God.
This truth is carefully and exactingly highlighted in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
~~~~~~~
The incarnation of Jesus Christ came about at this time of year, right around the time known in John 10:22 as the Feast of Dedication. This can be deduced from an exacting timeline given in the Bible, but it must be elicited from passages in both Testaments.
This timeline shows us that Jesus was born in the September/October timeframe, corresponding to the Feast of Acclamation recorded in Leviticus 23:23-25. Backing up from this time, the number of days for human gestation brings one to the end of December in our modern calendar.
Thus, Jesus’ incarnation was at this time of the year, corresponding to the Feast of Dedication, also known as the Festival of Lights. The Light of the World entered into the darkness, preparing to illuminate the way for man.
This pattern is seen time and again in Scripture. The Bible says in 1 John 1:5, “that God is light and in Him is no darkness at all.” In Genesis, on the first day of creation, it says –
“The earth was without form, and void; and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters.
3 Then God said, ‘Let there be light’; and there was light.” Genesis 1:2, 3
There was darkness, and then there was light. But if God is light, then that means He purposefully created with darkness so that afterward, the light could be revealed. He was setting a pattern for us to understand what would come later, meaning things coming from outside to accomplish something inside, as well as light overcoming darkness.
Adam was created outside of Eden and was only afterward placed in the Garden. Adam is never equated to light, but through his misdeeds came the pall of spiritual darkness.
Abraham was called, and only then did he enter into the land of Canaan. Paul says –
“And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel to Abraham beforehand, saying, ‘In you all the nations shall be blessed.’ 9 So then those who are of faith are blessed with believing Abraham.” Galatians 3:8, 9
In Canaan, Abraham received the gospel, meaning the doctrine of salvation by grace through faith. And what does Paul equate the gospel to? The answer is found in 2 Corinthians 4:4, where he refers to “the light of the gospel of the glory of Christ.” Light had come into Cannan.
Jacob was called into Canaan from Padan Aram, being renamed Israel as he entered the land. Israel was to be the bearer of light, meaning the hope of God in Christ.
From there, Israel, the nation, was birthed in Egypt (see Exodus 4:22), and only then were they brought into Canaan. The land of spiritual darkness was being prepared, through Israel’s time of darkness under the law, to receive that light, a light that would be emitted to the whole world –
“And you, child, will be called the prophet of the Highest;
For you will go before the face of the Lord to prepare His ways,
77 To give knowledge of salvation to His people
By the remission of their sins,
78 Through the tender mercy of our God,
With which the Dayspring from on high has visited us;
79 To give light to those who sit in darkness and the shadow of death,
To guide our feet into the way of peace.” Luke 1:76-79
The Light of God in Christ, Jesus, came from outside of this darkened earthly realm and entered into it. The patterns of the past were given to show what God would do. From that springboard, a new direction is given, but following the same pattern.
Believers are called outside of the New Jerusalem in anticipation of being brought in. But Paul says that we are as lights in the world in Philippians 2:15, meaning we were lights brought forth in the darkness. The light of God in Christ continues through His people as they bring the light of the gospel to this world darkened from sin.
Understanding these things, we can more fully appreciate the verses of our sermon text…
12 Now when Jesus heard that John had been put in prison, He departed to Galilee.
Akousas de ho Iēsous hoti Iōannēs paredothē anechōrēsen eis tēn Galilaian – “And Jesus, having heard that John – he was surrendered, He withdrew into the Galilee.” These words follow directly after Jesus was tempted by Satan in the wilderness. Unlike Adam, who had failed and succumbed to the devil’s testing, Jesus had prevailed over it. With these temptations behind Him, it next says, “And Jesus.”
Some manuscripts, and thus some translations, do not include the name Jesus here. For example, the Berean Literal Bible says, “And having heard that John had been arrested, He withdrew into Galilee.”
As always, there are those who claim one text or another is correct, but the context is completely understandable either way. Jesus is the Subject of the words. Of Him, it next says, “having heard that John – he was surrendered.”
The word is paradidómi. It gives the sense of giving or turning over. Thus, it can be putting someone in prison, entrusting someone with goods, betraying someone, etc. The word simply means to surrender.
John was arrested or surrendered to the prison. This event is not necessarily chronological. Matthew presents things in more of a categorical manner. Of this, Charles Ellicott notes the following –
“Between the 11th and 12th verses there is a great break, and it is well to remember what passed in the interval: (1) the return to the Baptist, and the call of the six disciples (John 1:29-51); (2) the marriage at Cana, and the visit to Capernaum (John 2:1-12); (3) the cleansing of the Temple; the interview with Nicodemus, and the last testimony of the Baptist (John 2:13 to John 3:36). At this stage comes in the imprisonment of John (mentioned here, but not narrated till 14:3-5) and the consequent journey through Samaria to Galilee (John 4:1-42). The verse now before us may be noted as implying a ministry in Judæa, which for some reason the writer does not narrate.” Charles Ellicott
Jesus continued His ministry. Eventually, He heard of John’s imprisonment, and so it says, “He withdrew.”
The word is anachóreó. Strong notes that the “underlying idea perhaps is of taking refuge from danger or of going into retirement.” In other words, Jesus is withdrawing to the Galilee. This would keep His ministry from overexposure in Judea until the right time for His ministry to come to its completion. It next says, “into the Galilee.”
Most translations do not include the article. Rather, they simply say Galilee. But even in the Hebrew, the location is normally preceded by the definite article. It is a region, the Galilee, first noted in Joshua 20:7. It signifies a circle or circuit. In 1 Kings 9:11, it included twenty cities that were given to Hiram, king of Tyre, by Solomon.
Because it designates an area, “the Circle,” inclusion of the article more appropriately defines the area when it is included in the Greek text.
Of this verse, the Expositor’s Greek Testament says, “In a few rapid strokes the evangelist describes the opening of the Messianic work of Jesus in Galilee. He has in view the great Sermon on the Mount, and the group of wonderful deeds he means thereafter to report, and he gives first a summary description of Christ’s varied activities by way of introduction.”
This statement is somewhat misleading. As noted above in Ellicott’s commentary, Jesus carried out His ministry for some amount of time in the area of Judea. However, Matthew’s focus is more categorical than chronological. It is good to remember this when evaluating the gospels in order to avoid theological misunderstandings.
At times, the actual chronology of when Jesus said things can be difficult to determine because of how the gospels present their narratives. Therefore, it is better to have a side-by-side comparison of the content of the gospels before jumping to erroneous conclusions.
With such a side-by-side comparison, the events of Jesus’ life make a much fuller and more understandable picture from a chronological perspective. Such comparisons can be found right online, so when you are trying to sort things out, do a search, and you can explore things in that manner. With that noted, Matthew continues with…
13 And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali,
kai katalipōn tēn Nazara elthōn katōkēsen eis Kapernaoum tēn parathalassian en horiois Zaboulōn kai Nephthalim – “And having disregarded Nazareth, having come, He dwelt in Capernaum, the seaside, in borders Zebulun and Naphtali.” After Jesus heard that John was arrested, He withdrew to the Galilee. The narrative continues with, “And having disregarded Nazareth.”
The Greek spelling of Nazareth here is Nazara. It is only spelled this way here and in Luke 4:16 when the people of the town heard Him speak, were offended by His words, and tried to cast Him off a cliff, rejecting Him and His ministry.
Matthew speaks of a visit to Nazareth in Matthew 13, which seems to parallel Luke’s account. This identical spelling between the two is a clue that the two accounts are, in fact, referring to the same event.
The meaning of the name Nazareth is highly debated. Most Lexicons and Concordances admit its origin is unknown. Scholars think it is likely the origin comes from the Hebrew word netser, a branch, or nazar, to consecrate oneself.
From there, Old Testament references to these words are used to force meaning into the text to explain Matthew’s words that say, “that [hoti] a Nazarene He will be called” (Matthew 2:23). However, this is unnecessary.
Matthew wasn’t quoting Scripture as translations imply by using quotation marks, rather, he was making a point about the writings of Old Testament prophets, such as Isaiah 9:2. Isaiah is saying the light is Christ, and being called a Nazarene is a fulfillment of this prophecy.
For example, if a prophecy noted someone would be a famous surfer in Sarasota, and he was actually living on Siesta Key, they may say, “He will be called a Siesta Surfer.” As Siesta Key is a part of Sarasota, the prophecy would make complete sense to those who understood it.
This explains why hoti, that, is included in Matthew’s words. If he was citing a prophecy, the word would not be needed. But it is an explanatory pronoun. If Joseph had moved to Tiberius instead of Nazareth, the words of Matthew would still speak of the fulfillment of the words of the prophets. For example –
“…that it should be fulfilled having been spoken through the prophets, that a Tiberian He will be called.”
With this understanding, and with no need to force meaning into the name Nazareth, Abarim derives it from a verbal form of zara, to scatter. This form is used several times in the Old Testament, such as in Numbers 5, where it says v’nizr’ah zara – “And scattered seed.” Thus, they translate Nazareth as Scattered or Sown.
As for Jesus’ movement as recorded in this verse, some people think there were two visits to Nazareth, allowing Him to now leave the city. Others think the visit recorded in Luke 4, Mark 6, and Matthew 13 each refer to the same visit.
As noted, Matthew is not necessarily presenting a chronological narrative, so it is likely all of the visits are the same. Despite this, pretty much every translation of Matthew 4:12 says “left,” “leaving,” “having left,” etc., as if He was there and then departed from Nazareth.
The word, however, is kataleipó. The word means “to leave down.” Thus, it signifies to abandon, forsake, neglect, leave, etc. Here in Matthew 4, it probably means “passed by.”
In other words, Jesus was in Nazareth, as recorded in Matthew 2:23. It is where He grew up. Matthew 3:13 notes that Jesus came from the Galilee to John. One would assume that means He left Nazareth, which is in the Galilee, and went to John to begin His ministry.
Now that He is returning to the Galilee (4:12), one would expect Him to return to Nazareth. Instead, He passes by, or disregards, Nazareth, forsaking it as His base and dwells in Capernaum instead. The word is used this way in Acts 21:3 –
“And having sighted Cyprus, and having disregarded it on the left, we sailed to Syria and landed at Tyre. For there the ship was to be unloading the cargo” (CG).
Properly translating the word in this manner resolves the difficulty presented by all translations. Understanding this, it next says, “having come, He dwelt in Capernaum.”
The name is derived from the Hebrew word kaphar, a village, and Nakhum, the Hebrew name of the prophet Nahum. His name comes from nakham, to sigh, meaning to breathe strongly. As such, it is a word signifying to console, comfort, reconsider, etc. Each case is determined by the context.
Thus, his name means something like Compassion, Comfort, or Consolation. Hence, the name of the location is Village of Compassion or something similar. As the base for Jesus’ ministry, it is a beautiful parallel to Him and His work. Of the location, it next says, “the seaside.”
The word is found only here in Scripture, parathalassios. It is derived from para, beside or by the side of, and thalassa, sea. Thus, “seaside” is a literal translation. Of this location, Wikipedia says –
“…a fishing village established during the time of the Hasmoneans, located on the northern shore of the Sea of Galilee. It had a population of about 1,500 in the 1st century AD. Archaeological excavations have revealed two ancient synagogues built one over the other. A house turned into a church by the Byzantines is held by Christian tradition to have been the home of Saint Peter.
The village was inhabited continuously from the 2nd century BC to the 11th century AD, when it was abandoned sometime before the First Crusade. This includes the re-establishment of the village northeast of the earlier location in c. 700, during the Early Islamic period.”
It was rediscovered in 1838 but not identified as the same location until later. Of this location, it next says, “in borders Zebulun and Naphtali.”
Zebulun means Glorious Dwelling Place. Naphtali means My Twistings or My Wrestlings. As will be seen, this move to Capernaum in this particular area of inheritance within the tribes of Israel is made by Jesus to fulfill prophecy.
Before going on, it should be noted that because of the way translations are made, it becomes almost a herd mentality to continue to translate things the same as everyone else. Otherwise, a variation by one translation may seem completely out of place and might even be a source of derision.
But if Jesus only made one trip to Nazareth, there must be an explanation as to why He didn’t actually go to Nazareth and then depart from there in Matthew 4. The word used to explain this, when properly translated, provides that explanation.
It is best not to get stuck in the herd mentality but to go where the narrative actually leads. In Matthew 19:5, the same word as used here in Matthew 4:13 is used when citing Genesis 2:24. A man will depart, kataleipó, from his father and mother and be united to his wife.
This does not mean that he has to physically depart from them. In fact, throughout history, such has not been the case. Rather, a man is to depart from them in the sense of them being his top priority. His primary allegiance to them is disregarded for the sake of his wife. His duties to her become the main priority.
As a life lesson, never stop considering what the word is telling you. Don’t reject anything off hand when it may be correct, but also don’t be duped by those who claim to have new or secret knowledge that nobody else has.
Rather, take everything with a grain of salt until you have personally checked things out. This is wise. It is the prudent way of avoiding many pitfalls in your theology and in your walk with the Lord.
14 that it might be fulfilled which was spoken by Isaiah the prophet, saying:
hina plērōthē to rhēthen dia Ēsaiou tou prophētou legontos – “That it might be fulfilled, the ‘having been spoken’ through Isaiah the prophet, saying…” Matthew next begins with, “That it might be fulfilled.”
In other words, the movement of Jesus to Capernaum in the regions of these two tribes of Israel was actually a fulfillment of prophecy in Scripture. Concerning where the prophecy is, Matthew tells us with the words, “the ‘having been spoken’ through Isaiah the prophet, saying.”
Some say Nazareth is a town located within Naphtali. However, some place it in the tribe of Zebulun. The ancient borders are not completely known. Either way, it is rather certain that Capernaum was located in the territorial allotment of Naphtali. Between the two places He lived, the fulfillment of Isaiah’s words, as will next be described, is certainly realized in Jesus’ life and ministry.
There are many literary styles in Scripture, including prophecy. Matthew claimed that Isaiah prophesied these things. One proof that God’s hand is behind the word is prophecy.
Things are stated by Him, and then they come to pass. Many prophecies have been fulfilled. Others are in an ongoing process of being fulfilled (such as God’s promises to keep Israel as a people). And others are yet future to us today.
Because of the innumerable prophecies that have already been fulfilled, we can be sure of several things:
The word is reliable. God has spoken, and what He says faithfully comes to pass. Thus, it proves that He is fully in charge of the future as it unfolds.
Jesus is the Messiah. God promised a Messiah. He has given prophecies in His word that tell when He would come, what would be the situation with Israel at His coming (and afterward), what family He would descend from, what His birth would be like, the things the Messiah would do, etc. Only Jesus qualifies concerning the fulfillment of these prophecies. Also, no person can ever fulfill them in the future based on the way God has arranged things.
Past performance assures us of future results. Because the word is trustworthy in the fulfillment of prophecy, we can be certain that those things which have not yet been fulfilled will be as well. And this isn’t just true with exacting prophecies but also with general and specific promises.
In the word, we are told that there will be a rapture. We can rest in that promise, being assured that it will come to pass. We are told that those in Christ who have died before us will be raised to eternal life. We should not worry one iota that it might not happen. God has promised us eternal life in a state we cannot yet understand. One without pain, fear, or death.
God’s past performance is a reliable testimony that His promises about the future for His people will be realized.
Do not fret, fear, or be uneasy about where life is taking you. Rest in the truth that God’s word will stand. Jesus has prevailed, and we will, too. Hold fast to this as the world around us continues to spin out of control. It really isn’t out of control at all.
God is allowing man to take the course he chooses until the time when He will set things straight. With those things to reassure us, we continue with Matthew’s words which cite the prophecy of Isaiah…
15 “The land of Zebulun and the land of Naphtali,
By the way of the sea, beyond the Jordan,
Galilee of the Gentiles:
Gē Zaboulōn kai gē Nephthalim hodon thalassēs peran tou Iordanou Galilaia tōn ethnōn –
“Land Zebulun and land Naphtali,
Way of the sea, beyond the Jordan –
Galilee of the Gentiles.”
These words are the specific words of prophecy by Isaiah, which begin with, “Land Zebulun and land Naphtali.”
The words come from Isaiah 9, the first seven verses of which are filled with descriptions of the coming Messiah. Matthew’s citation is not directly from the Hebrew or the Greek. Rather, it appears that he was writing from memory and giving the substance of the idea.
Isaiah’s words are directed to the area of two tribes that sat north in the land of Israel. Naphtali extended to the northern border of Canaan. Its eastern border rested along the Jordan and the Sea of Galilee. Zebulun’s border ran next to Naphtali in approximately its southwest area. Isaiah’s words are addressed to this particular area, next noting, “Way of the sea.”
The sea is speaking of the Sea of Galilee. There is a route that leads to these areas by going around the sea, but so close to the sea that it is considered a sea highway. The next words of Isaiah, “beyond the Jordan,” are usually ignored or completely misunderstood.
The word is peran. It means over, on the other side, beyond, etc. It answers to the Hebrew noun ever, the region across or beyond. Both give the sense of a location that is opposite to the point of reference. However, Naphtali and Zebulun are within the borders of Canaan. Therefore, it seems like the thought is erroneous.
Why would a prophecy about these two tribal inheritances be given as if from across the Jordan when Isaiah was in Jerusalem on the west side of the Jordan?
Because of this, the words are ignored at times. Some say that they are speaking of the two areas as a base for Jesus’ evangelism on the other side of the Jordan (something not indicated by the words of Isaiah). Others will note it means something like what Albert Barnes says –
“This does not mean to the east of Jordan, as the phrase sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the vicinity of the sources of the Jordan.” Albert Barnes
Such a notion is incorrect. The word means the other side, beyond, etc., and it is used here as if from the area east of the Jordan. It does not mean “in the vicinity of.” The answer comes from looking at the fuller words of Isaiah in the surrounding context. Isaiah 8:1-10 refers to the invasion of Assyria. For example –
“Then I went to the prophetess, and she conceived and bore a son. Then the Lord said to me, ‘Call his name Maher-Shalal-Hash-Baz; 4 for before the child shall have knowledge to cry “My father” and “My mother,” the riches of Damascus and the spoil of Samaria will be taken away before the king of Assyria.’” Isaiah 8:3, 4
The rest of Isaiah 8 will first describe this invasion, and then it will describe the state of the people within the land, ending with the words, “Then they will look to the earth, and see trouble and darkness, gloom of anguish; and they will be driven into darkness.” It is from this springboard that the majestic words of hope come forth in Isaiah 9.
Therefore, the words “beyond the Jordan” refer to the area of the land of Israel’s northern kingdom, which included Zebulun and Naphtali, but they are spoken from the perspective of Assyria, which is east of the Jordan. It is in this area that hundreds of years later, the Messiah would bring hope to a land that had been through so much anguish and darkness at the time of Isaiah.
It is a land that still languished spiritually at the time of the coming of Christ Jesus. Understanding the reference to Isaiah’s words clears up the otherwise seemingly incomprehensible words. From this springboard, Matthew continues with, “Galilee of the Gentiles.”
This area contained land given to the Gentile king of Tyre, Hiram, as recorded in 1 Kings 9. It was later invaded by Assyria, and the people of the northern kingdom were taken into exile. From there, the Assyrians took Gentile people and moved them into this area, as noted in 2 Kings 17:24, 25.
Because of problems within the land, one of the priests of Israel was sent back to instruct these new inhabitants on how to live there properly (1 Kings 17:27, 28). The account next says –
“However every nation continued to make gods of its own, and put them in the shrines on the high places which the Samaritans had made, every nation in the cities where they dwelt. 30 The men of Babylon made Succoth Benoth, the men of Cuth made Nergal, the men of Hamath made Ashima, 31 and the Avites made Nibhaz and Tartak; and the Sepharvites burned their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim. 32 So they feared the Lord, and from every class they appointed for themselves priests of the high places, who sacrificed for them in the shrines of the high places. 33 They feared the Lord, yet served their own gods—according to the rituals of the nations from among whom they were carried away.” 1 Kings 17:29-33
The pagan practices never departed from the area, and it always remained a place without the light of the Lord. This is why the Jews of Jesus’ time who lived in the north, and who would travel to Jerusalem, would avoid Samaria.
It was a place that developed its own worship of the Lord with its own modified version of the writings of Moses, known as the Samaritan Pentateuch. It is to this land of spiritual gloom that Isaiah’s prophecy is directed…
*16 (fin) The people who sat in darkness have seen a great light,
And upon those who sat in the region and shadow of death
Light has dawned.”
ho laos ho kathēmenos en skōtei eide phōs mega kai tois kathēmenois en khōra kai skia thanatou phōs aneteilan autois –
“The people sitting in darkness, it saw Light – great,
And sitting in a country and death-shadow,
Light – it arose upon them.”
The words begin with “The people sitting in darkness,” and they explain the situation described in the previous verse.
The Assyrians came in and conquered the land, removing the northern ten tribes for their faithless conduct before the Lord. In place of them, pagans from around the Assyrian empire were brought in. They worshiped all the gods of their homelands, bringing great spiritual darkness when they did.
Many of these false religions were intermingled with the customs and religion of the Jews, as it said –
“They feared the Lord, yet served their own gods—according to the rituals of the nations from among whom they were carried away.” 2 Kings 17:33
This lack of properly worshiping the Lord continued throughout the years. This verse uses a present participle, sitting. Translations that render it as “sat” do a disservice to the intent. They were sitting and continued to sit.
The light of the worship of the Lord under the law did not permeate the darkness in which they sat. Something greater was needed to pull them out of the state of darkness in which they were stuck. But when Christ came, this area of darkness, “it saw Light – great.”
It is referring to Jesus and His ministry. This area was His main focus for an extended period. And it wasn’t just to the Jews, even though that was the primary calling. An example of Jesus bringing light to others is found in John 4, where He was presented as the Messiah to the Samaritans in Sychar.
Throughout the region, there was only darkness, and this included the religion of the Jews in the synagogues. They had been taken over by the religious leaders who misdirected the people with their false, self-centered teachings. These received the greatest rebukes from Jesus. As He said to them –
“Woe to you, scribes and Pharisees, hypocrites! For you travel land and sea to win one proselyte, and when he is won, you make him twice as much a son of hell as yourselves.” Matthew 23:15
Thus, the words of Isaiah continue, referring to the masses of this region, “and sitting in a country.” The people were sitting in darkness, and the darkness is here equated to the country. The area is within the original borders of the land of Israel, and yet there was only darkness.
Something greater than the law was needed to move them into a right relationship with the Lord, as the words of the prophecy next note, “and death-shadow.”
The Greek is two separate nouns: skia, a shadow, and thanatos, death. Taken together, they translate the single word found in the Hebrew of Isaiah, tsalmaveth – “death-shadow.” The death referred to carries a double connotation. It is the spiritual death that results in the physical death of humanity.
In other words, without the spiritual life of Christ, man is destined to die. This is what Jesus came to change. He came to give light and life to His people, bringing them out of the spiritual death in which they lived and from the physical death that all suffer because of it.
The words of the prophecy say of His coming, “Light – it arose upon them.” The words are beautifully explained by John as he opened his gospel narrative –
“In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend it.
6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light. 9 That was the true Light which gives light to every man coming into the world.” John 1:4-9
In Jesus’ appearing, the words of Isaiah are fulfilled. He is the Great Light that came into the world and who appeared in the spiritually dark lands noted by Isaiah. In John 7, it says –
“Then the Pharisees answered them, ‘Are you also deceived? 48 Have any of the rulers or the Pharisees believed in Him? 49 But this crowd that does not know the law is accursed.’
50 Nicodemus (he who came to Jesus by night, being one of them) said to them, 51 ‘Does our law judge a man before it hears him and knows what he is doing?’
52 They answered and said to him, ‘Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee.’” John 7:47-52
These religious leaders had the words of Isaiah right before them, and yet they refused to accept what he had written because it did not fit their presuppositions about the Messiah.
This is still the case today. Why are there some who follow the doctrines of Calvinism and some who completely reject Calvin’s main points? Why are there people who accept that you can lose your salvation, while others teach salvation is eternal?
Many believe in a rapture, while others reject the notion as silly. And even among those who accept the premise of a rapture, there are disagreements on the timing of the event.
This is a teeny portion of various disagreements within Christianity over doctrine. In fact, it is an infinitesimally small portion of them. Why is this?
There are several reasons. One is that people are arguing from different viewpoints about the source of what they believe. Some hold to Scripture alone, but they may hold to a single source text of the Hebrew or Greek or to a single English translation.
Some think that the church has been given ongoing authority to set doctrine, while others accept that the Bible is the sole source of doctrine for believers. But this still leads back to “which source text or translation.”
Even if a standard is agreed on, if one fails to take the Bible in its proper context, there can be no agreement on how doctrine is presented. If Jesus speaking to Israel under the law is used to make a doctrinal point in the church, and if that conflicts with what Paul says in his epistles, then there will be a disagreement on a particular doctrine.
And, of course, there are those who simply pull doctrines out of thin air and teach them as if they are biblically correct. These may be based on emotions, sensational events, or desires for power or money. In using those as the basis for instructing others who are uneducated in proper theology, people are captivated and brought into often disastrous situations.
We must each decide what standard we will accept as authoritative. As God has said His word is authoritative, that is the safest place to find the truth. From there, each step of the way, we should consider our next step carefully while fixing our eyes on Jesus, whom the Bible says is “the author and finisher of our faith” (Hebrews 12:2).
If we do this, our priorities should be right as we continue our walk before God. Let us do this above all else as we seek His face in the Great Light of the face of Jesus Christ our Lord, as Paul notes in 2 Corinthians 4:6.
This light had to start somewhere. Reading these words of Matthew, who cites earlier words of Isaiah, tells us a story that is deeper than the surface text. By taking the names and details of verses 12-16, we are given a picture of this.
And Jesus (Salvation), having heard that John (Yehovah Has Been Gracious – the final witness to Israel) – he was surrendered, He withdrew into the Galilee (the Liberty – signifying freedom from the law). 13 And having disregarded Nazareth (Sown – the nation of Israel), having come, He dwelt in Capernaum (Village of Compassion), the seaside, in borders Zebulun (Glorious Dwelling Place – the heavenly promise) and Naphtali (My Wrestlings – the completed work of Christ). 14 That it might be fulfilled, the ‘having been spoken’ through Isaiah the prophet, saying,
15 “Land Zebulun and land Naphtali,
Way of the sea, beyond the Jordan (the Descender – Christ’s
incarnation) –
Galilee (Liberty) of the Gentiles.
16 The people sitting in darkness, it saw Light – great,
And sitting in a country and death-shadow,
Light – it arose upon them.”
The Lord, the Descender, came from heaven, united with human flesh, fulfilling all that was necessary to bring us back to a state of perfection that is acceptable to God. But to descend means from somewhere, meaning from God.
Just as in the Genesis 1 account, the Light that existed in God entered into the darkness of His creation. He did this in the form of a human being. But the Light came at the Feast of Dedication, the Festival of Lights, the time that we celebrate Christmas.
The Light that shone in Israel and that dawned upon the Gentiles is the Lord God. When we celebrate Christmas on the 25th, we are not really celebrating the birth of a baby born in Bethlehem. Rather, we are acknowledging the most incredible moment in all of human history: the uniting of the eternal Creator with His creation in the womb of a woman.
What Israel missed, for the most part, is what the Gentiles have come to understand intimately. Someday, Israel will understand too, but that day is yet ahead. For now, we can and should rejoice in the wonderful workings of God where He saw fit to join with us in this struggle against darkness and to prevail for us so that we can join Him in perfect fellowship for all eternity.
Thank God for the Child of Christmas and for the Light of the world, our Lord and Savior, Jesus Christ.
Closing Verse: “The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God.” Luke 1:35
Next Week: *Malachi 3:5, 6 It is a truth that cannot be refuted… (For I, Yehovah! Not Transmuted) (7th Malachi Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He sent His own Son into the world to reconcile you to Himself. Remember the enormity of what that means each day of your life. And then, follow Him and trust Him as He continues to do marvelous things for you and through you.
The Zeal of the Lord of Hosts
Unto us a Child is born
A time to rejoice and not to mourn
Unto us a Son is given
The One to lead us from death to a’livin’
And the government will be upon His shoulder
Every eye will see Him; every soul will be His beholder
Upon the throne of David and over His kingdom’s realm
To order it and establish it with judgment and justice
From that time forward, even forever – He at the helm
The zeal of the Lord of hosts will perform this
And His name will be called Wonderful
The Counselor and Mighty God is He
Everlasting Father, Prince of Peace, pure and white as wool
Of the increase of His government and peace, no end shall we see
Do not be afraid, for behold
I bring you good tidings of great joy
Which will be to all people, forever told
The wondrous story, the birth of a Boy
For there is born to you this day
In the city of David, a Savior, it is He
Christ the Lord whom heaven’s hosts obey
The Messiah has come; and now you may go and see
And this will be the sign to you:
You will find a Babe wrapped in swaddling clothes
Lying in a manger, a glorious view
The Christmas Child whom our Heavenly Father bestows
A Child like no other has come to dwell among us
He shall lead us in paths of righteousness for His name’s sake
And His name is called out, His name is JESUS
Come, and of the Heavenly Child partake
He is God’s gift and heaven’s treasure
He is Immanuel – God with us
And He bestows upon us grace without measure
The Christmas Child, our glorious Lord – JESUS!
Hallelujah and Amen…
