Matthew 4:15

Wednesday, 25 September 2024   “The land of Zebulun and the land of Naphtali, By the way of the sea, beyond the Jordan, Galilee of the Gentiles: Matthew 4:15   “Land Zebulun and land Naphtali, Way of the sea, beyond the Jordan – Galilee of the Gentiles” (CG).   The previous verse gave an introduction to Isaiah’s words, saying “That it might be fulfilled, the ‘having been spoken’ through Isaiah the prophet.” Now, the specific words of prophecy are cited by Matthew, beginning 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 what he knew.   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 clearly 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.”   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 then 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 the 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 how to live there properly (1 Kings 17:27, 28). From there, the account 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 really 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.   Life application: Studying the Bible, contemplating its difficult passages, and keeping things in context is fun. Be sure to study your Bible, carefully contemplate passages that are difficult, and consider the context of what is being said. If you do these things, you will have fun while rightly learning what the Bible is telling you.   How marvelous it is to learn the wonderful word You have given us, O God. Help us always to consider the context of what we are reading so that we don’t form erroneous conclusions about what is being said. Your word is far too important to mishandle it simply for the sake of convenience. Give us wisdom in its mysteries, O God. Amen.