Luke 4:28

KJV

And all they in the synagogue, when they heard these things, were filled with wrath,

KJV (with Strong's)

And {G2532} all they {G3956} in {G1722} the synagogue {G4864}, when they heard {G191} these things {G5023}, were filled {G4130} with wrath {G2372},

Complete Jewish Bible

On hearing this, everyone in the synagogue was filled with fury.

Berean Standard Bible

On hearing this, all the people in the synagogue were enraged.

American Standard Version

And they were all filled with wrath in the synagogue, as they heard these things;

Commentary

### SUMMARY
Luke 4:28 captures the volatile moment in the synagogue at Nazareth when Jesus' challenging sermon ignited a furious reaction among the assembled crowd. Having initially received favorable attention for His gracious words, Jesus then directly confronted their nationalistic pride and exclusive religious assumptions by referencing Old Testament examples of God's grace extended to Gentiles. This radical reinterpretation of their messianic expectations and the implication that God's favor was not limited to Israel provoked an immediate, intense, and collective outburst of wrath, setting the stage for their violent attempt to silence Him.

### CONTEXT
* **Literary Context:** This verse marks a dramatic turning point in Jesus' ministry, specifically within the narrative of His return to His hometown of Nazareth. In [Luke 4:16-21](/luke/4-16-21 "Luke 4:16-21 - Jesus' Sermon in Nazareth"), Jesus reads from [Isaiah 61:1-2](/isaiah/61-1-2 "Isaiah 61:1-2 - The Spirit of the Lord is Upon Me") and declares its fulfillment in their hearing, initially drawing praise and wonder (cf. [Luke 4:22](/luke/4-22 "Luke 4:22 - Gracious Words")). However, Jesus then anticipates their demand for miracles ("Physician, heal yourself!") and challenges their parochialism by stating that "no prophet is acceptable in his hometown" ([Luke 4:23-24](/luke/4-23-24 "Luke 4:23-24 - A Prophet is Without Honor")). The immediate catalyst for their rage in [Luke 4:28](/luke/4-28 "Luke 4:28 - The Crowd's Wrath") is Jesus' pointed examples of God's grace extending to a Sidonian widow during Elijah's time ([Luke 4:25-26](/luke/4-25-26 "Luke 4:25-26 - Elijah and the Widow of Zarephath")) and to Naaman the Syrian during Elisha's time ([Luke 4:27](/luke/4-27 "Luke 4:27 - Elisha and Naaman the Syrian")). These examples, implying God's sovereign right to bless outside of Israel, directly contradict their self-perception as exclusively favored, leading to their explosive anger and subsequent attempt to kill Him ([Luke 4:29](/luke/4-29 "Luke 4:29 - Attempted Murder")).
* **Historical & Cultural Context:** First-century Jewish society, particularly in Galilee, was deeply rooted in a strong nationalistic and ethno-religious identity. The synagogue served not only as a place of worship and Torah study but also as a central community hub. The people of Nazareth, as fellow Jews, expected their hometown prophet, the Messiah, to primarily serve and exalt Israel. There was a prevalent expectation that the Messiah would be a political deliverer who would free them from Roman oppression and restore Israel's glory. The idea that God's favor could extend to Gentiles, whom many Jews considered ritually unclean and outside the covenant, was highly offensive and challenged their deeply ingrained sense of exclusive privilege. This cultural context explains why Jesus' words, which seemed to diminish Israel's unique status and elevate Gentiles, would provoke such a violent, collective emotional response.
* **Key Themes:** This passage profoundly contributes to several key themes in Luke's Gospel. It highlights the theme of **Rejection of Jesus**, particularly by His own people, which foreshadows His eventual crucifixion (cf. [John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). It also underscores the **Universality of God's Salvation**, a central Lukan theme, demonstrating that God's grace is not confined to ethnic Israel but is offered to all who believe, Jew and Gentile alike (cf. [Luke 2:32](/luke/2-32 "Luke 2:32 - A Light for the Gentiles")). Furthermore, it illustrates the **Nature of Prophetic Ministry**, showing that true prophets often speak uncomfortable truths that challenge the status quo and can lead to opposition, even from those who initially praise them. The crowd's reaction also reveals the dangers of **Nationalistic Pride and Exclusive Religion**, which can blind people to God's broader redemptive purposes and lead to violent resistance against divine truth.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **all they (Greek, _pâs'_):** This word signifies "every," "the whole," or "all." Its use here emphasizes the collective and complete nature of the crowd's reaction. It was not just a few dissenters, but the entire assembly in the synagogue that was united in their furious response, indicating a pervasive and deeply felt indignation.
* **synagogue (Greek, _synagōgḗ'_):** Derived from a word meaning "to bring together," this term refers to an "assemblage of persons," specifically a Jewish meeting place for worship and instruction. The setting highlights the irony and tragedy of the event: a place intended for spiritual gathering and learning becomes the scene of intense human wrath directed at the very Son of God who came to bring light and truth.
* **were filled (Greek, _plḗthō'_):** This verb means "to fill" or "to be full." It describes a state of being completely pervaded or overcome by something. In this context, it vividly portrays the sudden and overwhelming nature of the wrath that consumed the entire congregation, suggesting an almost involuntary, visceral saturation of their emotions with anger.
* **wrath (Greek, _thymós'_):** This term denotes a strong, passionate outburst of anger, indignation, or rage. It describes a sudden, boiling fury, often impulsive and intense, rather than a deep, settled resentment. The use of _thymós_ emphasizes the immediate and visceral nature of the crowd's reaction, indicating their anger was so profound it boiled over into a murderous rage.

#### Verse Breakdown
* **"And all they in the synagogue,"**: This opening phrase establishes the setting and the universal nature of the reaction. It was not a small faction but the entire assembly present in the local Jewish house of worship that was affected, underscoring the collective and widespread nature of the indignation.
* **"when they heard these things,"**: This clause identifies the direct cause of their wrath. "These things" refer specifically to Jesus' preceding statements in [Luke 4:25-27](/luke/4-25-27 "Luke 4:25-27 - Jesus' Examples of Gentile Blessing"), where He cited the examples of God's grace extended to the Gentile widow of Zarephath and Naaman the Syrian. It was Jesus' challenge to their exclusive understanding of God's favor that ignited their fury.
* **"were filled with wrath,"**: This concluding phrase describes the overwhelming emotional state of the crowd. The verb "were filled" (G4130, _plḗthō_) suggests a complete saturation, indicating that their anger was not merely superficial but permeated their entire being, leading to an immediate and violent outburst (G2372, _thymós_). This wrath was a spontaneous, intense eruption of indignation and rage.

#### Literary Devices
Luke employs several **literary devices** to heighten the drama and significance of this moment. The abrupt shift from the initial "gracious words" and "wonder" in [Luke 4:22](/luke/4-22 "Luke 4:22 - Initial Positive Reaction") to the sudden, collective "wrath" in [Luke 4:28](/luke/4-28 "Luke 4:28 - The Crowd's Fury") creates a powerful **juxtaposition**, emphasizing the volatile nature of human reception to divine truth. The use of **hyperbole** in describing "all they in the synagogue" being "filled with wrath" underscores the pervasive and overwhelming nature of their anger, suggesting a unanimous and intense emotional response. Furthermore, the scene functions as a **foreshadowing** of the broader rejection Jesus would face throughout His ministry, culminating in His crucifixion. The narrative tension built by this sudden outburst of anger serves to highlight the profound offense taken by the crowd when their deeply held, ethnocentric beliefs were challenged by the universal scope of God's redemptive plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The scene in Nazareth powerfully illustrates the inherent tension between human expectation and divine revelation. The people's wrath stemmed from a narrow, nationalistic understanding of God's covenant, which they believed exclusively favored Israel. Jesus' words shattered this comfortable worldview by demonstrating God's sovereign right to extend grace beyond the boundaries of their perceived privilege, challenging their pride and self-righteousness. This episode underscores that genuine faith requires an openness to God's expansive and often surprising ways, even when they contradict our preconceived notions or challenge our comfort zones. It highlights the spiritual danger of an exclusive, self-serving religion that resists the universal call of God's love and mercy.

* [Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts are Higher")
* [Romans 10:12-13](/romans/10-12-13 "Romans 10:12-13 - No Distinction Between Jew and Greek")
* [Acts 13:46](/acts/13-46 "Acts 13:46 - Turning to the Gentiles")

### REFLECTION AND APPLICATION
The visceral reaction of the Nazarenes serves as a potent mirror for our own hearts. How often do we, like them, cling to comfortable traditions, exclusive interpretations, or a sense of personal or communal entitlement that blinds us to the broader, more inclusive truth of God's kingdom? This passage challenges us to examine our own predispositions and prejudices, especially when confronted with aspects of God's word that might feel unsettling or contrary to our expectations. True spiritual maturity involves a humble willingness to surrender our preconceived notions to the expansive and sometimes challenging truth of the Gospel, embracing God's grace wherever and however He chooses to extend it. It also reminds us that proclaiming God's truth, particularly when it confronts human pride or societal norms, may provoke strong opposition, yet we are called to faithfulness rather than popular approval.

#### Questions for Reflection
* **What preconceived notions or comfortable traditions in my life might be challenged by the radical inclusivity of God's grace?**
* **How do I react when God's word or actions defy my expectations or sense of entitlement?**
* **In what ways might I be tempted to limit God's love or favor to a particular group, including myself?**
* **Am I prepared to face opposition or discomfort when sharing truths that might challenge others' deeply held beliefs?**

### FAQ

**Why were "all they in the synagogue" filled with wrath, even though Jesus' initial words were well-received?**

Answer: The initial positive reaction in [Luke 4:22](/luke/4-22 "Luke 4:22 - Initial Positive Reaction") was to Jesus' "gracious words" and His declaration of Isaiah's prophecy's fulfillment. However, their favor quickly turned to fury when Jesus directly challenged their nationalistic and exclusive understanding of God's favor. He anticipated their demand for a hometown miracle and then cited Old Testament examples of God's grace extending to Gentiles (the widow of Zarephath and Naaman the Syrian) in [Luke 4:25-27](/luke/4-25-27 "Luke 4:25-27 - Jesus' Examples of Gentile Blessing"). This implication that God's blessing was not limited to Israel, and that a prophet would not be honored in his hometown, deeply offended their pride and sense of exclusive privilege, leading to a sudden, collective outburst of intense wrath.

### CHRIST-CENTERED FULFILLMENT
Luke 4:28, with its portrayal of the Nazarenes' furious rejection of Jesus, profoundly foreshadows the ultimate Christ-centered fulfillment of prophecy concerning the Messiah's suffering and rejection by His own people. Jesus, as the true Prophet, came to His own, yet "his own people did not receive him" ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). This scene in Nazareth is a microcosm of the larger narrative of Israel's rejection of their Messiah, culminating in His crucifixion. However, in God's redemptive plan, this rejection was not the end but a pivotal step towards the universal offer of salvation. Because the Jewish people, as a whole, rejected their King, the Gospel was then extended to the Gentiles, fulfilling prophecies that the Messiah would be a "light for the Gentiles" ([Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - A Light for the Gentiles"); cf. [Luke 2:32](/luke/2-32 "Luke 2:32 - Simeon's Prophecy")). Thus, the wrath displayed in Nazareth, while a tragic human response, ultimately served to open the door for the inclusion of all nations into God's family through the atoning work of Christ on the cross (cf. [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - Christ Our Peace")). Jesus' experience here underscores that His mission was not to fulfill narrow, nationalistic hopes but to establish a kingdom where all who believe, regardless of ethnic origin, are welcomed into God's grace.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

2 Chronicles 16:10

Then Asa was wroth with the seer, and put him in a prison house; for [he was] in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.

Acts 22:21

And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

Acts 22:23

And as they cried out, and cast off [their] clothes, and threw dust into the air,

2 Chronicles 24:20

And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you.

2 Chronicles 24:21

And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD.

Acts 5:33

When they heard [that], they were cut [to the heart], and took counsel to slay them.

Acts 7:54

¶ When they heard these things, they were cut to the heart, and they gnashed on him with [their] teeth.