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Explanation for:
Matthew
4
:
16
The people that sat in darkness, hath seen great light: and to them that sat in the region of the shadow of death, light is sprung up.
13
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{"arr":[{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"These individuals received the proclamation of the Lord ahead of others, such that in the place where the Israelites underwent the initial Assyrian exile, the first message of the Savior was likewise proclaimed."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"The term darkness, in this context, refers not to a physical lack of light, but rather to ignorance and moral depravity. This is why it is stated, “To them that sit in the land, and in the shadow of death, light shall shine unto them” (Isaiah 9:2). To clarify that he is not discussing mere physical light and darkness, the prophet emphasizes the brilliance of this illumination, calling it not just light, but a great light, which he further identifies as the true light (John 1:9). In describing darkness, he denotes it as the shadow of death. The evangelist aims to demonstrate that the people of this region were not the ones who sought out this light on their own; rather, it was divinely revealed to them from above. He emphasizes that the light shone upon them, meaning that this illumination came to them rather than them approaching the light first. Indeed, prior to Christ’s arrival, humanity existed in a state of profound despair; they were not merely walking in darkness but were sitting in it, symbolizing a complete lack of hope for liberation from their plight. They were lost and unable to find a way out, trapped in their shadowy existence."},{"author-name":"Ambrose of Milan","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88871ceef8c96e0998cd0_Ambrose%20of%20Milan.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Jesus returned to Galilee with great power, fulfilling the prophecy of Isaiah. This area, encompassing Zebulun and Naphtali, along with the inhabitants by the coastline and beyond the Jordan in Galilee of the Gentiles, represents those who, dwelling in the shadows of death, have witnessed a remarkable light (Isaiah 9:1; Matthew 4:15-16). This profound light is none other than Christ, who brings illumination to every individual entering the world (John 1:9)."},{"author-name":"Cyrill of Alexandria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a8ea5c988a4fc073480_Cyrill%20of%20Alexandria.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"The magnificent light is our Lord Christ, embodying the brilliance of the gospel message rather than the law, which was metaphorically described as a lampstand. In the tabernacle, reflecting the brief illumination of the law, a lamp was perpetually lit, providing light only within the confines of the Jewish realm. Consequently, the Gentiles remained in darkness, lacking even this minimal source of light."},{"author-name":"Chromatius of Aquileia","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88a3df6d7a747a33b4f4a_Chromatius%20of%20Aquileia.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"In this passage, the evangelist reflects on the words of the prophet: Beyond the Jordan, the Galilean people from the nations who were immersed in darkness witnessed a magnificent light (Matthew 4:15-16). What kind of darkness is being referred to? It is the profound illusion brought about by ignorance. And what is this magnificent light that they beheld? It is indeed the true Light that illuminates every person entering the world (John 1:9). The righteous Simeon acknowledged this in the Gospel, calling it a light for the revelation of the Gentiles and the glory of Your people Israel (Luke 2:32). David also predicted that this light would emerge from darkness, proclaiming, In darkness the light rises for the upright in heart (Ps. 111:4). 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.\\n\\nConcerning 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."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The magnificent illumination is found in the gospel. The law served as a light, albeit a dim one. Sin casts the shadow of death; it reflects and embodies death, for just as death takes hold of the body, sin overtakes the soul. The light has revealed itself to us, not because we sought it, but as if it was chasing after us."},{"author-name":"Euthymios Zigabenos","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":11,"exegesis-text":"In His embrace of all who inhabit these regions, He proclaimed salvation, declaring, ‘Those who dwell in darkness have seen a great light,’ and so forth. Here, darkness symbolizes delusion. The Jewish people erred in their understanding of the Scriptures, while the Gentiles misapprehended reverence for God. Christ is identified as the great light (John 1:9), often referred to as the true light, for He illuminated their paths, guiding them away from their misconceptions. Furthermore, He elaborated on this darkness, referring to it as the realm of death and the shadow of mortality. The physical death is represented by the coffin, signifying both a place—the country of death—and its darkness—the shadow. 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."},{"author-name":"Nicephoros (Theotokis)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8958407451968d9c204fb_Nicephoros%20(Theotokis).png","category":"Christian Authors","century":18,"exegesis-text":"The term 'yes' in this context, as throughout the Holy Scriptures, signifies not merely a beginning and end, but rather the actual event and its fulfillment. What this conveys is that when Jesus resided in Capernaum, he realized the prophecy of Isaiah, who foretold that in the regions of Zebulun and Naphtali—territory located along the sea, namely the coastal area of these two tribes, and the vicinity of the Jordan in Galilee where Gentiles also lived—the light emerged. Notice how he distinguishes between the Jews and Gentiles even though they both resided in Galilee. He refers to the territory of Zebulun and the territory of Naphtali, calling it Galilee of the Gentiles. It is noted that the Jewish people were in darkness, unaware of Jesus Christ, despite the prophets' foretellings. 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."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The evangelist remarks that what the prophet Isaiah foretold will indeed come to pass: \\"The land of Zebulun and the land of Naphtali, along the way of the sea, beyond the Jordan, Galilee of the Gentiles; the people who dwelt in darkness have seen a great light, and to those who sat in the region and shadow of death, light has dawned\\" (Isaiah 9:1-2). In Galilee, particularly in its northern regions, there was a notable presence of Gentiles, including wild Arabs from the desert, learned Greeks, industrious Phoenicians, Syrians, and proud Romans. This diversity led to its designation as Galilee of the Gentiles. These non-Jewish individuals were engulfed in the shadows of idolatry, unaware of the one true God. 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."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Sitting in darkness\\" signifies a state of spiritual ignorance, as portrayed by sacred authors. Just as darkness obscures our vision and direction, those unfamiliar with God and His commandments lack understanding of the truth, presenting themselves as though enveloped in darkness. This spiritual blindness often accompanies moral failings and wrongful behavior, making darkness a representation of sinfulness (Luke 22:53, Ephesians 5:11, 1 Thessalonians 5:5). The message that dispels this ignorance and immorality is referred to as light in the scriptures (John 3:19, 1 Peter 2:9, 1 John 1:5, 1 John 2:8). \\n\\n\\"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."},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"The Evangelist Matthew recognizes this as the realization of Isaiah’s prophecy, which declared that the inhabitants of Zebulun and Naphtali, who were engulfed in the darkness of paganism, would witness the emergence of the great Light. It is evident that this great Light is identified as the Redeemer-Messiah. According to Josephus Flavius, during that period, there were as many as 204 towns and villages in Galilee, home to approximately four million people. The Galilean population was diverse, comprising both Jews and various foreign pagans, including Phoenicians, Greeks, Arabs, Egyptians, and others. Consequently, the Galilean Jews were held in disdain by their Judean counterparts due to this mixture. 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."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"Following the wedding feast at Cana, the Redeemer and His disciples chose not to return to Nazareth, which was too isolated for effective public ministry. Instead, they went to the lively and populous Capernaum, located on the northwest side of the Lake of Gennesaret, an area that represented a prime region of Palestine. This magnificent city would become the near-permanent residence of the Saviour, with the fertile surroundings of Gennesaret serving as the principal area for His public mission. Today, this region, much like the entirety of Palestine, appears desolate, with only the remnants along the lake's shores recalling the former wealth and vibrancy for which this extraordinary area was known. 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.\\" \\n\\nThe 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."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"After departing from Cana, the Lord Jesus Christ arrived in Capernaum, situated along the shores of Lake Gennesaret (John 6:17), and chose it as the focal point of His ministry in Galilee. It is likely that He made His home in the residence of the brothers Andrew and Peter (Matt. 8:14; Mark 1:29; Luke 4:38). Numerous miracles were carried out by Him in this city, which was often referred to as His own (Matt. 9:1; Mk. 2:1). During that period, Capernaum boasted a considerable population, and the trade route from Damascus and Mesopotamia to the Mediterranean and Egypt traversed through it. 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."}]}
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