Matthew 28:10 · Bible study
Matthew 28:10 Commentary: 'Go Tell My Brothers'
Greek · 10 what the commentators say
Meaning in one sentence
Why does the risen Christ call the disciples 'my brothers' after they fled? A study of Matthew 28:10 and the depth of Jesus's forgiving love.
Research Summary
- Meaning: Jesus reassures the women and sends them to tell the disciples, now called 'my brothers', to meet him in Galilee.
- Key words: adelphois (brothers), phobeisthe (fear), apangeilate (tell), opsontai (will see).
- Main debate: Whether 'my brethren' refers to the eleven disciples (majority view) or Jesus's physical half-brothers (Jamieson-Fausset-Brown).
- Theological theme: Grace that restores guilty believers to family relationship with Christ.
- Best use: A resurrection text for forgiveness, restoration, and mission; especially powerful after a season of failure or doubt.
Translation Comparison
BSB Berean Standard Bible 2020
“Do not be afraid,” said Jesus. “Go and tell My brothers to go to Galilee. There they will see Me.”
WEB World English Bible 2000
Then Jesus said to them, “Don’t be afraid. Go tell my brothers that they should go into Galilee, and there they will see me.”
KJV King James Version 1769
Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
ASV American Standard Version 1901
Then saith Jesus unto them, Fear not: go tell my brethren that they depart into Galilee, and there shall they see me.
YLT Young's Literal Translation 1898
Then saith Jesus to them, `Fear ye not, go away, tell to my brethren that they may go away to Galilee, and there they shall see me.'
Darby Darby Bible 1890
Then Jesus says to them, Fear not; go, bring word to my brethren that they go into Galilee, and there they shall see me.
Douay-Rheims Douay-Rheims Bible 1899
Then Jesus said to them: Fear not. Go, tell my brethren that they go into Galilee. There they shall see me.
Translations in other languages (10 available)
Entonces Jesús les dice: No temáis: id, dad las nuevas á mis hermanos, para que vayan á Galilea, y allí me verán.
Jesus, então, lhes disse: Não temais. Ide anunciar aos meus irmãos para eles irem à Galileia, e ali me verão.
Alors Jésus leur dit: Ne craignez pas; allez dire à mes frères de se rendre en Galilée: c’ est là qu’ ils me verront.
Da sprach Jesus zu ihnen: Fürchtet euch nicht! Geht hin und verkündigt es meinen Brüdern, daß sie gehen nach Galiläa; daselbst werden sie mich sehen.
Toen zeide Jezus tot haar: Vreest niet; gaat henen, boodschapt Mijn broederen, dat zij heengaan naar Galilea, en aldaar zullen zij Mij zien.
Allora Gesù disse loro: Non temete; andate ad annunziare a’ miei fratelli che vadano in Galilea; là mi vedranno.
Tedy im rzekł Jezus: Nie bójcie się; idźcie, opowiedzcie braciom moim, aby poszli do Galilei, a tam mię ujrzą.
Тогда говорит им Иисус: не бойтесь; пойдите, возвестите братьям Моим, чтобы шли в Галилею, и там они увидят Меня.
耶穌 對她們 說：「不要 害怕！你們去 告訴 我的 弟兄，叫 他們往 加利利 去，在那裡 必見 我。」
Then said Jesus to them, Have no fear: go and give word to my brothers to go into Galilee, and there they will see me.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 28:10
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse reveals the risen Christ's astonishing grace. The women, terrified by the angel's appearance and now by Jesus himself (Clarke, Barnes), hear the same familiar command he gave on stormy waters: 'Don't be afraid' (Matthew 14:27). More striking is the phrase 'my brethren.' Clarke notes this is the first time Jesus calls the disciples by this endearing name, and Gill and Calvin marvel that he grants it to those who 'basely forsook him' (Calvin) and 'disowned and forsook me' (Wesley). The term restores and regathers the scattered church (Calvin, Matthew Henry). All readers see here a deliberate, tender forgiveness that sets the tone for the entire resurrection message.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Spiritual brothers (the eleven disciples): Most commentators (Clarke, Barnes, Calvin, Gill, Wesley) argue from context and the term's usage in Matthew 12:50 and the pattern of restoration.
- Physical half-brothers of Jesus: Jamieson-Fausset-Brown and some others note that the disciples already saw Jesus in Jerusalem, so the Galilee command might target his physical brothers, referencing Matthew 13:55.
What is clear: Regardless of precise referent, Jesus shows extraordinary grace by calling his followers 'brothers' after they had failed him.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who are 'my brethren'? | Jesus graciously restores a relationship after abandonment. | Most commentators (Clarke, Barnes, Calvin, Gill) see it as the eleven disciples, redefining family by grace. Jamieson-Fausset-Brown argues it refers to Jesus's physical half-brothers. |
| The nature of the women's fear | The women were afraid at the supernatural events, and Jesus addresses this fear. | Calvin calls it improper fear opposed to faith; Barnes and Clarke describe it as a natural response to divine presence, which Jesus calms. |
| The location of the meeting | Galilee is the appointed place, fulfilling Jesus's promise (Matthew 26:32). | Whether the disciples saw Jesus in Jerusalem before Galilee (as John records) or the first official meeting with the eleven was in Galilee. The Cambridge Bible lists multiple appearances, showing they saw him both places. |
| 'First time' Jesus calls disciples 'brothers' | It is a striking term of affection after their desertion, emphasizing forgiveness. | Clarke says this is the first time in Matthew; but Jesus used 'brother' for disciples in a moral sense in Matthew 12:50. So it may be the first direct address of the group as 'my brothers' in a post-resurrection context. |
Historical & Cultural Context
Matthew 28:10 sits at a pivotal moment: the women have just encountered the empty tomb, an angel, and now the risen Lord himself. The command to 'go into Galilee' echoes the angel's words in verse 7, confirming the message from two witnesses. Galilee held deep meaning, it was where Jesus called the disciples, where he taught and healed, and where he promised to meet them again (Matthew 26:32). The women, already 'seized with fear at the sight of the angel' (Clarke), now find themselves before Jesus. Their fear is consistent with Old Testament theophanies (Judges 6:22-23, cited by Barnes). Jesus's first word, 'Rejoice!' (v.9), and then 'Don't be afraid,' recalls his earlier reassurance to the disciples on the sea (Matthew 14:27). Culturally, women were not always accepted as reliable witnesses, yet Jesus entrusts them with the first proclamation of his resurrection. The term 'my brothers' is loaded: earlier in Matthew, Jesus redefined his family as those who do the Father's will (Matthew 12:48-50). Here, he publicly reclaims the very disciples who had fled (Matthew 26:56). The designation 'brothers' also echoes Old Testament language for covenant kinship (Psalm 103:13). In Jewish tradition, the brother term implied not just blood relation but close solidarity, forgiveness, and restoration. Jesus's choice of words, 'go tell my brothers,' signals that the relationship is not severed by their failure; it is reestablished by his grace. This is the foundation for the church's mission: a community restored and sent.
Textual Notes
The consulted textual sources note no significant variants for Matthew 28:10. The verse is stable across the major manuscript traditions.
Reception History
Early church writers saw in this verse Christ's condescension, the risen Lord calling fallen disciples 'brethren.' During the medieval period, it was woven into commentaries on the restoration of Peter and the apostles. Reformation theologians like Calvin and the Geneva Bible emphasized the grace that overcomes human fear and failure. In modern preaching, this verse is central to Easter messages on forgiveness and the inclusion of women in the resurrection proclamation. It has also been a key text in discussions of the church as a family of reconciled sinners.
Preaching This Verse
Three-point outline
- Fear meets its end. Jesus says 'Don't be afraid' to women trembling at the resurrection, and to every disciple who thinks their failure disqualifies them.
- Broken ties are remade. By calling deserters 'my brothers,' Christ restores a relationship that should have been beyond repair.
- The message moves. The command to go to Galilee turns personal reassurance into public mission: restored disciples are sent disciples.
Five-point outline
- The women's fear. They had seen an angel and now the risen Lord; their awe and terror were natural (Barnes, Clarke).
- Jesus's first word: peace. 'Be not afraid' is not a rebuke but an invitation to receive his resurrection joy.
- The new name. 'My brothers', this is the first time Jesus uses this term for the disciples in Matthew, and he uses it after their worst failure.
- Galilee as place of meeting. Away from Jerusalem's confusion, in the familiar region of his ministry, Jesus will commission them (Matthew 28:16-20).
- From terror to testimony. The women are commanded to tell; the disciples are called to see; all believers are drawn into the story.
Illustration hooks
- A parent whose teenager ran away and later returns home, only to be welcomed with open arms and called 'my child' again, not as a servant but as a beloved son or daughter.
- A supervisor who, after an employee made a costly mistake, not only forgives but gives that employee a new, more significant responsibility.
- A bridge builder: the two women become the first link between the risen Christ and the scattered disciples, showing how reconciliation often travels through humble messengers.
Questions your congregation is asking
- Can Jesus really call me 'brother' or 'sister' after the ways I've abandoned him?
- Why doesn't Jesus first scold the disciples for running away? Does that mean there are no consequences?
- What does it mean to 'go to Galilee' today, how do we meet the risen Christ in our ordinary lives?
Leading a Discussion
This passage shows the risen Christ meeting fearful, guilty disciples with a word of peace and a new identity. The women were terrified; the disciples had fled. Yet Jesus calls them 'my brothers.' As you discuss this text, let the weight of that word sink in. Christ's forgiveness is not hesitant but immediate and full.
Discussion questions
- What specific fears might the women have felt when they saw Jesus? How does Jesus address those fears?
- Why do you think Jesus calls the disciples 'my brothers' here, after they had deserted him? What does this tell us about his character?
- In what ways does this verse fulfill or connect to Jesus's earlier teaching in Matthew 12:48-50?
- How does the command to go to Galilee (a place of past failure and future mission) shape our understanding of restoration?
- Which character in this scene do you identify with most, the women, the disciples, or someone else? Why?
- If Jesus were to meet you after your worst failure, what word do you think he would say first?
- What is one step you can take this week to receive the identity of 'brother' or 'sister' that Christ offers?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Judges 10:16 | They put away the foreign gods from among them and served Yahweh; and his soul was grieved for the misery of Israel. |
| Psalms 103:8 | Yahweh is merciful and gracious, slow to anger, and abundant in loving kindness. |
| Psalms 103:13 | Like a father has compassion on his children, so Yahweh has compassion on those who fear him. |
| Matthew 12:48 | But he answered him who spoke to him, “Who is my mother? Who are my brothers?” |
| Matthew 12:50 | For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother.” |
| Matthew 14:27 | But immediately Jesus spoke to them, saying, “Cheer up! It is I! Don’t be afraid.” |
| Matthew 25:40 | “The King will answer them, ‘Most certainly I tell you, because you did it to one of the least of these my brothers, you did it to me.’ |
| Matthew 25:45 | “Then he will answer them, saying, ‘Most certainly I tell you, because you didn’t do it to one of the least of these, you didn’t do it to me.’ |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Adam Clarke notes that this is the first time Jesus calls his disciples "my brethren." They had reason to expect a reproach for their recent cowardice, but instead Christ addresses them with this tender term, giving full assurance that all their failures are forever buried.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the women's fear came from seeing Jesus as a divine being returned from the dead, but he comforted them by showing he was the same Jesus they had always known. His tender use of "my brethren" for his disciples, even in his exalted state, was meant to silence their fears and inspire confidence. The quiet setting of Galilee, away from city noise, would allow him to confirm his resurrection and commission them.
Calvin's Commentaries Reformed 1564
Calvin stresses that Christ's command to be cheerful and unafraid corrects a fear that, though born of awe, undermines faith. We truly grasp the resurrection only when its assurance makes us rejoice as partakers of the same life. Christ's surprising willingness to call deserters "brethren" extends this invitation of grace to all believers.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that after the resurrection Jesus appears to Mary Magdalene and the other women, not alone but in a group that likely included Salome and Joanna. The commentator then catalogs eleven distinct resurrection appearances recorded in the Gospels, and emphasizes that when Jesus calls the disciples "my brethren," He deliberately reminds them that He remains fully human and their kinsman despite His manifested divine power.
Geneva Bible Notes Reformed 1599
The Geneva note highlights Christ's tender care for his disciples after his resurrection. He calls them "my brethren" despite their recent failure, showing his continued affection. The command to meet in Galilee removes their fear and promises a restored relationship.
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes the remarkable grace of Christ in still calling the disciples "brethren" even after they had just forsaken him. He explains that this relationship rests on Christ being their Goel, or near kinsman-redeemer, and on their divine adoption. Jesus' command to go to Galilee confirms his earlier promise and assures
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB draws a distinction between the two groups Jesus calls "my brethren." Because the disciples had already met the risen Christ in Jerusalem, the command to go to Galilee must refer to Jesus' physical half-brothers, who had not yet seen Him.
Lange's Commentary Reformed 1857
Lange sees Matthew's resurrection account as a carefully crafted theological portrait, not a complete chronicle. Matthew deliberately places the climactic appearance in Galilee to contrast Christ's universal kingship with Jewish expectations that tied the Messiah to Jerusalem and the temple. The empty tomb and the angelic message serve to shift the focus from the old Sabbath to the new Sunday, from fear to joyful proclamation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that God's wisdom deliberately chose not to let anyone witness Jesus actually rising from the dead. The women saw the empty tomb and the risen Lord, but the moment of resurrection itself remained hidden, a mystery fitting for Christ's new, glorified state.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that even after the disciples disowned and abandoned Jesus, He still calls them "my brethren." The risen Christ does not distance Himself from those who failed Him; instead He reaffirms His relationship with them, owning them as family despite their recent treachery.