Nevertheless the darkness shall not be as when the distress was in the [land], at the time he at first lightly, and afterwards heavily, visited the land of Zebulun and the land of Naphtali, -- the way of the sea, beyond the Jordan, Galilee of the nations
Isaiah 9 opens by turning a corner. The prophet names two northern territories that invaders stripped first, and promises that their shame will end in glory.
Chapters 7 to 9 belong together. One writer traces the flow: first Immanuel, then the land that belongs to Him, then the light that returns in glory.
So Isaiah 7 presents Immanuel to us. He is the heir of David's house and the hope of the remnant that will return (Shearjashub). Isaiah 8 presents the land of Canaan in relation to Him. It is Immanuel's land. There the remnant is separated; and the nations are in misery and darkness, until the despised light reappears in glory (Isa. 9:1-7).
The verse sets an early humbling against a later honour. Matthew's Gospel shows where that honour arrived.
The citation of this in Matt. 4:14-16 gives much insight. There the fulfilment applies to the presence and ministry of the Lord in that region so despised, as far as the people are concerned. Let the hand of oppression press even harder than it ever had before. One thing would still be different: among the darkest and most despised in the land a great light would spring up. And how true that proved when our Lord first appeared among them! It was in Galilee, not Jerusalem, that the grace of Jesus shone.
The name has a history behind it, and this verse is where it first appears.
Around B.C. 740 Tiglath-pileser carried away captive all the inhabitants of Naphtali, and others. 2 Kings 15:29. No doubt foreigners then settled the district. Once Israel's captivity was complete, they could spread southward. So the term "Galilee of the Gentiles," or nations, which does not occur until Isa. 9:1; the prophecy is quoted in Matt. 4:15.
Older translations render the second half of the verse as a heavier affliction instead of an honour. Kelly follows that reading. The last blow is Roman, Christ appeared under it, and so Matthew 4 shows only part of the promise fulfilled.
As I understand it, the Spirit of God shows a far worse affliction coming on that land than any under the king of Babylon. The Roman, the last great power of the Gentiles, was to be the instrument of an affliction far more intense. This gives the Spirit of God occasion to bring in a partial application to Christ, because our Lord appeared under that fourth empire… This is the point the Spirit of God applies in the New Testament. Nothing could be simpler. But He does not apply what was not accomplished.
The promise pointed to the least likely corner of the land, and Jerusalem's leaders held that against Jesus:
The promise was that in such circumstances a bright and glorious light would shine out in the most obscure and despised part of the land. And so it happened. Jesus came into Galilee preaching the kingdom of God, and the Pharisees of Jerusalem despised Him for it. Ignoring Jonah, who was of the land of Zebulun, they said, "Search and see that no prophet arises from Galilee" (John 7:52).
The verse names two tribes, not just a region. One writer finds the ruin — and the answer to it — in the meanings of those names.
Zebulun means the dweller in relationship, which is what he should have been. Long ago he fulfilled Jacob's prophecy instead. "Dwelling at the haven of the sea," he became the picture of Israel as a whole, which gave up its "dwelling alone" to mix in unfaithful trade with the nations. Now it was only "the way of the sea," as if swallowed up in its waters. Naphtali, the struggler, sat struggling no more, in a darkness that was truly the "shadow of death." But the Saviour of sinners is not stopped by this. There in the darkness was the very place for light to spring up.
The promise does not stop with Galilee. Kelly reads the same pattern forward to the end:
And so it will be in the last days: the Galilean character belongs to the future remnant. Jerusalem will fall prey to the worst delusions and the deadliest error. But the darkest, coldest night comes before a dawn of joy and glory.
Another writer reads on to the Messiah of the verses that follow:
Isaiah 9 verses 6 and 7 celebrate His glorious Person and government. As Christians we have the privilege of living now in the light of the glory of Christ and of bowing to His rule, while the nation still rejects Him.
- Contempt. Assyria stripped Zebulun and Naphtali first. Foreigners moved in, and the region gained the name "Galilee of the nations."
- Deeper contempt. Commentators read the "latter time" as a still heavier oppression, Roman and not Babylonian. The darkness was at its worst when the promise came due.
- Glory. The reversal is a Person. Grace shone in Galilee, not Jerusalem, and Matthew 4 quotes this verse about His ministry there.
- Reach. The light rose in the most despised corner of the land, where the people had mixed most with the nations. Ruin had made that the very place for it.
- Rule. The honour is not complete yet. It runs on to verses 6 and 7, which celebrate Messiah's Person and His government.
the people that walked in darkness have seen a great light; they that dwelt in the land of the shadow of death, upon them light hath shone.
Isaiah has just led his readers through a night of oppression, fear and spiritual confusion. Now a light breaks over the region that had suffered most, and three questions follow: what is this darkness, who is the great light, and when did it shine?
This darkness is not just political trouble. One writer traces it back to what the people turned to after they turned from God:
What has produced this distressing "trouble and darkness, dimness of anguish"? It is the direct outcome of turning away from the true God and sinking into spiritualism (Isa. 8:19), socialism and unbelief (v. 21). Denying right authority, they fret themselves and curse their king and their God. But a great light appears (Isa. 9:2). The darkness begins to pass away, but even to this day it has not entirely passed. It is passing, for the true light already shines!
Where the ESV has "a land of deep darkness," older translations read "the shadow of death." The phrase sounds like the grave. Comparing its other uses, one commentator explains what it does and does not mean:
The word here translated shadow of death means darkness, or dangers that may threaten death. It does not mean physical death itself. We find it used in the same sense elsewhere in the book of Psalms 44:19; 107:10, 14; so also Isa. 9:2; Jer. 2:6.
Matthew 4:14-16 applies these words to Jesus settling in Galilee, the most despised part of the land:
The quotation of this in Matt. 4:14-16 gives much insight… Let the hand of oppression press on them harder than ever before. Yet there would be this difference: among the darkest and most despised in the land a great light should spring up. And how clearly this proved true when our Lord first appeared among them! It was in Galilee, not Jerusalem, that the grace of Jesus shone. And so it will be in the last days: the Galilean character belongs to the future remnant. Jerusalem will fall prey to the worst delusions and deadliest error. But the darkest, coldest night comes before a dawn of joy and glory.
That choice became a reason for contempt. Religious leaders in Jerusalem used Galilee as an argument against Him:
Into Galilee Jesus came preaching the kingdom of God, and this was a reason for the Pharisees of Jerusalem to despise Him. Ignoring Jonah, who was from the land of Zebulun, they said, "Search and see; for out of Galilee arises no prophet" (John 7:52).
Isaiah does not leave the light undefined. A few verses later he names the Person in whom it shines:
What was this great light that the people saw? The chapter from which these words are quoted tells us. "For to us a child is born, to us a son is given; and the government shall be upon His shoulder, and His name shall be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace" (Isa. 9).
Matthew records a real fulfilment, but not the whole of it. Most refused the light, and the prophecy still waits for full daylight:
Matthew 4:14-16, a quotation of Isaiah 9:1-2, was a partial fulfilment of the prophecy. As Israel's day turned into darkness, the nation had to wait. Only a coming day will bring the complete and literal fulfilment of the ancient prophecies and promises… How sad that all but a few refused the light.
Isaiah's own eye moves the same way. He does not stop at the first shining:
The moment Isaiah announces the appearing of the Messiah as light in the middle of darkness, he looks on to its full consequences. He sees the deliverance which Messiah will bring in the last days. When the Assyrian yoke is broken, all the brightness of the glory of the divine Person of the Messiah shines out in the blessing of His people.
The shining did not stop in Galilee. One writer describes where that light leaves believers now:
Those who believe in Him have been delivered from darkness and from the authority of darkness, and now rejoice in the light. It shines in the world for all, but those who believe in Him are "in the light." By believing in the light we become sons of the light… The Scriptures say the light is "in the world" and for the world, for those in darkness.
- Darkness earned. The gloom came from turning away from God to spiritualism and unbelief. The people walked into it themselves.
- Death's shadow. The phrase means deep darkness and danger that threatens death, not death itself.
- Light unexpected. It rose over Galilee, the most despised corner, not over Jerusalem. Grace goes where religion refuses to look.
- Light identified. The great light is a Person: the Child born, the Son given, named Mighty God and Prince of Peace.
- Light unfinished. Matthew records a real but partial fulfilment. The full brightness waits for Messiah's deliverance. Meanwhile the light shines in the world for all who believe.