The Motley Crew – July 21, 2010

Matthew 16:21-28

The Questions

Read Matthew 16:21-28

1. Elders, chief priest and teachers of the law. Do you remember what they were called?

2. This is the first time in Matthew I have found where Jesus tells them about His death and 3^rd day resurrection. How many other times does He do that in Matthew?

3. Do you think the other apostles agreed with Peter in verse 22?

4. Did Jesus tell them everything about His death?

5. What do you think about Jesus knowing full well what was ahead and walking the road anyway?

6. Even though this was a shock to the disciple's system – what must we not forget?

7. How long did Jesus entertain what Peter was selling?

8. What do we learn from Jesus here?

9. As you read verse 34 what do you think about this quote, “Jesus does not pull His sheep by a rope?”

10. Jesus talks about our cross. Is it right to call all suffering a cross?

11. What good is it if a man gains the whole world and yet forfeits His soul?

12. Does satan need to promise us the whole world or just a little slice to get us off track?

13. Does verse 27 mean we are saved by works?

14. How did verse 28 come true?

The Motley Crew – July 21, 2010

Matthew 16:21-28

Some Suggested Answers

Read Matthew 16:21-28

Jesus Predicts His Death

21 From that time on Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life.

22 Peter took him aside and began to rebuke him. "Never, Lord!" he said. "This shall never happen to you!"

23 Jesus turned and said to Peter, "Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men."

24 Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me. 25 For whoever wants to save his life[a] will lose it, but whoever loses his life for me will find it. 26 What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul? 27 For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done. 28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom."

Footnote:

a. Matt. 16:25 & Mark 8:35, 36: The Greek word ( ψυχὴν , psuchēn) means either life or soul.

Strong's 5590 concerning ψυχὴν:

From psucho; breath, i.e. (by implication) spirit, abstractly or concretely (the animal sentient principle only; thus distinguished from (1) pneuma, which is the rational and immortal soul; and (2) zoe, which is mere vitality, even of plants: these terms thus exactly correspond respectively to the Hebrew nephesh, ruwach and chay) -- heart (+ -ily), life, mind, soul, + us, + you.

1. Elders, chief priest and teachers of the law. Do you remember what they were called?

The Sanhedrin, the highest judicial body of the Jewish nation, was composed by the elders, the chief priest and the teachers of the law (i.e., the scribes).

From the elders - The most honourable and experienced men; the chief priests - Accounted the most religious; and the scribes - The most learned body of men in the nation. Would not one have expected, that these should have been the very first to receive him? But not many wise, not many noble were called. John Wesley.

2. This is the first time in Matthew I have found where Jesus tells them about His death and 3^rd day resurrection. How many other times does He do that in Matthew?

Not sure. This is our “home work” for next week.

There was a discussion of the inclusion of Christ's descent into hell in the Creed, and why there was a footnote to 1 Peter 3:18-19.

1 Peter 3:18-19: For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit, through whom also he went and preached to the spirits in prison

Pastor indicated that several individuals had asked him about this passage, usually individuals who were making their first visit to St. Paul's. He added this footnote to help new visitors understand the Biblical basis for this portion of the Creed. Interestingly, other sources also added this footnote to their copies of the Creed, at about the same time. Pastor wondered if there was another passage in the New Testament that supported this phrase.

Note to 1 Peter 3:19, Lutheran Study Bible, p. 2155: Christ descended into hell to declare His victory over death and all evil forces. His power surpasses all others. Scripture does not teach that He offered these spirits a second chance for salvation. “It is enough if we know that Christ descended into hell, destroyed hell for all believers, and delivered from from the power of death and of the devil, from eternal condemnation and the jaws of hell.” (FC Ep IX 4).

When Jesus preached victory over satan in hell, He was giving satan a good poke in the eye, something that He had refrained from doing throughout His ministry.

Matthew 26:53 (New International Version)
“Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels?”

One of our members noted that Luther had issues with this verse. In his "Sermons on the First Epistle of St. Peter," Luther wrote:

19. In which He went and preached to the spirits in prison,

This is a strange text and certainly a more obscure passage than any other passage in the New Testament. I still do not know for sure what the apostle means. At first the words give the impression that Christ preached to the spirits, that is, to the souls who did not believe many years ago, when Noah was building the ark. I do not understand this. Nor can I explain it. Nor has anyone ever explained it. But if anyone chooses to maintain that after Christ had died on the cross, He descended to the souls and preached to them there, I will not stand in the way. These words could give such a meaning.

Source: "Chapter 3," "Sermons on the First Epistle of St. Peter," translated by Martin H. Bertram, in Jaroslav Pelikan and Walter A. Hansen, eds., The Catholic Epistles, Vol. 30, Jaroslav Jan Pelikan, Hilton C. Oswald and Helmut T. Lehmann, eds., Luther's Works (Saint Louis: Concordia Publishing House, 1999, c1967). 30:112..

This sermon is also found in the Project Gutenberg eBook The Epistles of St. Peter and St. Jude Preached and Explained by Martin Luther, Translator: E. H. Gillett, EBook #29678 <http://www.gutenberg.org/etext/29678>

Luther discussed this text in another sermon, "Martin Luther's Torgau Sermon on Christ's Descent into Hell and the Resurrection," The Third Sermon on Easter Day, 1533, translation by Robert Kolb, in Robert Kolb and James Arne Nestingen, eds., Sources and Contexts of the Book of Concord (Minneapolis, MN: Fortress Press, 2001), p. 246 ff. No public domain translation has been found.

3. Do you think the other apostles agreed with Peter in verse 22?

Yes, especially since they still had the political Messiah in mind. Again, Peter was acting as the spokesman for the group, as was the case earlier in this chapter.

Peter genuinely thinks he is helping Jesus when he tries to talk Him out of suffering and death. At times, we also fail to understand God’s ways, thinking we know better. Jesus knows that He has to take up the cross for our salvation. Peter will learn that truth later, a truth that continues to give us comfort and peace. Lutheran Study Bible, p. 1618.

One of our members quoted Barclay to the effect that Peter spoke in “protective love” for our Lord, and this shows the danger of protective love in that we must always be prepared to put God's will above our own. When we try to protect those whom we love, we are sometimes betraying our faith by not allowing God to fulfill His plan for us.

Get thee behind me, Satan (Hupage opisw mou, Satana).
Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). Robertson’s Word Pictures of the New Testament

A stumbling-block unto me (skandalon ei emou).
Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. Robertson’s Word Pictures of the New Testament

Peter’s thoughts were governed by human values rather than divine values. He did not yet understand the theology of the cross. See p. 837, “The Countenance of Job,” a discussion of the need for an understanding of righteous suffering or salvation based on God’s righteousness. Lutheran Study Bible, p. 1618.

4. Did Jesus tell them everything about His death?

Not by a long shot!

Jesus is brief in this first formal announcement. He is like the one who is breaking a piece of terrible news to his dearest friends. The shock cannot be avoided, but is softened as much as possible. The very thought of seeing their beloved Master … a bleeding, murdered victim of the Sanhedrin at Jerusalem must have overwhelmed the hearts of the disciples …. Lenski, p. 636.

5. What do you think about Jesus knowing full well what was ahead and walking the road anyway?

I love you Jesus! Thank you!

As He continued to walk down that road, He was fulfilling the will of God. In addition, in this we see His immense love for us, knowing the full details of His impending betrayal, arrest, humiliation, crucifixion and death.

6. Even though this was a shock to the disciple's system – what must we not forget?

On the 3^rd day be raised to life!

It is imperative that we each remember that He did this for me, individually.

The shock of hearing the word “death” may have been so traumatic that the disciples could not hear or understanding the language about the resurrection.

The Greek words used for “take up his cross” in verse 24 (“Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me.”) imply a continuing action in the present, not merely a single act in history. This is reinforced by the language found in Luke's Gospel: “If anyone would come after me, he must deny himself and take up his cross daily and follow me.” (Luke 9:23) [emphasis added]

This taking up of our Crosses then is like our Baptism in that both are daily, continuing actions. In the same way, I must daily conform my will to the Will of God.

If any man will come after me. The conditions of discipleship are presented:
Let him deny himself. Let him be prepared to say no to many of the strongest cravings of his nature, in the direction more particularly of earthly ease, comfort, dignity, and glory.
Take up his cross. Luke adds daily (Lu 9:23); not once, but all the time. The cross is the pain of the self-denial required in the preceding words. The cross is the symbol of doing our duty, even at the cost of the most painful death.
And follow me. To follow Christ is to take him for our master, our teacher, our example; to believe his doctrines, to uphold his cause, to obey his precepts, and to do it though it leads to heaven by way of the cross. People's New Testament.

7. How long did Jesus entertain what Peter was selling?

Not a minute.

Jesus immediately jumped on the statement by Peter. The rebuke was needed so that Jesus could firmly establish that this is the path that He must take. The rebuke is more against satan than Peter.

Get thee behind me, Satan. Christ saw in the words of Peter a suggestion not so much of his as of Satan's. It was a temptation to shrink from the work for which he came. It was the same temptation that called out from him the same rebuke once before (Mt 4:10). People's New Testament

… what Peter began was immediately squelched as one crushed a serpent that raises its ugly head. The verb epitiman is full of vehemence. It suggests a person who comes powerfully at another to show him that he is wrong. Lenski, p. 638.

Barclay wrote that satan was using Peter as a tool of temptation. satan never stopped tempting Jesus (and never stops tempting us). At the end of the temptation in the desert, there is this verse that must cause us pause: “When the devil had finished all this tempting, he left him until an opptune time.” (Luke 4:13)

8. What do we learn from Jesus here?

Don't play with the devil and his schemes. Make sure we check our motives and whose side we are on when we take a stand!

It is imperative that we follow His will, not our own, and not letting my “protective love” get in the way of His Will. One of our members asked: Is protective love a lack of faith in God's ability to take care of us? Is our protective love interfering with God's Will? How much of our worry is a lack of faith?

9. As you read verse 24 what do you think about this quote, “Jesus does not pull His sheep by a rope?”

Verse 24: Then Jesus said to his disciples, "If anyone would come after me, he must deny himself and take up his cross and follow me.

Only volunteers in His army.

We must each take the initiative to be one of His followers. We must follow; He will not impose faith in God or belief in Christ upon us. This decision to follow Him, too, is a daily process of renewal and commitment, not a one-shot deal.

“To come after or behind me” means, of course, to attach oneself to Jesus as a disciple; but here this idea is deepened: to follow this Son of God who is going into death and the following resurrection. “Christ does not pull his sheep by a rope; in his army there are none but volunteers.” E. Frommel. Lenski, p. 643.

10. Jesus talks about our cross. Is it right to call all suffering a cross?

Verse 24: Then Jesus said to his disciples, “If anyone would come after me, he must deny himself and take up his cross and follow me.”

No. Unbelievers have much suffering. Jesus is talking about our suffering for the Gospel.

In regard to his disciples he says that each is to bear his cross, i.e., the particular one allotted to him. … It is a mistake to call all our suffering a cross. The wicked have many sorrows (Ps. 32:10) but no crosses. The cross is that suffering which results from our faithful connection with Christ. And Jesus here intimates that each disciple will have his share of such suffering. Lenski, p. 644.

Crosses are so frequent, that whoever makes advantage of them, will soon be a great gainer. Great crosses are occasions of great improvement: and the little ones, which come daily, and even hourly, make up in number what they want in weight. We may in these daily and hourly crosses make effectual oblations [offerings] of our will to God; which oblations, so frequently repeated, will soon amount to a great sum. John Wesley.

Let him take up his cross. The cross is here put for every trouble that befalls us. We are apt to think we could bear another's cross better than our own; but that is best which is appointed us, and we ought to make the best of it. We must not by our rashness and folly pull crosses down upon our own heads, but must take them up when they are in our way. Matthew Henry's Concise Commentary

To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14. The NET Bible.

Galatians 6:14 (New International Version)
May I never boast except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.

11. What good is it if a man gains the whole world and yet forfeits His soul?

None.

What is a man profited? etc. All the wealth, glory, pleasure and power of earth are worthless to the dying man. If he should gain them all and lose his own soul, he has lost all. What shall a man give in exchange for his soul? What would a man not give? What is there that he can give, if in life he has not followed Christ? People's New Testament

Exchange (antallagma).
The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no antallagma is possible" (McNeile). This word antallagma occurs twice in the Wisdom of Sirach: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14). Robertson’s Word Pictures of the New Testament

12. Does satan need to promise us the whole world or just a little slice to get us off track?

Usually a little peek will side-track us.

Write on the credit side of the ledger “the whole world” and then on the debit side “the life,” the man himself, and the profit is nothing, yea, infinitely worse than nothing. Yet Satan needs no such price to buy men's souls; all he needs is a little piece of this world. Lenski, p. 646.

13. Does verse 27 mean we are saved by works?

Verse 27: “For the Son of Man is going to come in his Father's glory with his angels, and then he will reward each person according to what he has done.”

We must interpret Scripture with Scripture. Ephesians 2:8-9 gives guidance: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God — not by works, so that no one can boast.” [emphasis added]

The passages in Mark and Luke give us additional insight into Our Lord's meaning of “reward each person according to what he has done.” In Mark 8:38, Our Lord's words were recorded as: “If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels.” Luke's Gospel has very similar language; see below. Thus, the “reward” that each person will receive is linked to whether or not the person was ashamed of Him and His words in this adulterous and sinful generation.

Besides, not even our best works would be enough to pay the full price needed to buy us out of the slavery of sin; only Christ's sacrifice is sufficient to pay the price of my manumission.

14. How did verse 28 come true?

Verse 28: “I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom."

Transfiguration, Resurrection, Pentecost, Ascension? It may have been any or all of these.

This coming is not the same as the coming in glory to which Jesus referred in v 27. Jesus assured His little band of followers that some of them would see His kingdom come in His resurrection, Pentecost, and the growth of the Church (cf Col 1:6). The disciples were not to expect the end of the world until “this gospel of the kingdom will be proclaimed throughout the whole world” (24:14). See pp. 1565-66 [“Longing for a Kingdom,” discussion of the Kingdom of God, and its appearance in both the Old and New Testaments.]. Lutheran Study Bible, p. 1618.

Does Jesus refer to the Transfiguration, the Resurrection of Jesus, the great Day of Pentecost, the Destruction of Jerusalem, the Second Coming and Judgment? We do not know, only that Jesus was certain of his final victory which would be typified and symbolized in various ways. The ... symbolism employed by Jesus here does not dominate his teaching. He used it at times to picture the triumph of the kingdom, not to set forth the full teaching about it. The kingdom of God was already in the hearts of men. Robertson’s Word Pictures of the New Testament

The Resurrection was not the end, but in many ways, it was the beginning of His Kingdom on earth. On Earth in His mortal shell, we saw His Humiliation. But after His death, we see His Exaltation – including His descent into Hell and His preaching victory over death & satan – His Resurrection, and His Ascension to the Right Hand of God!

We closed with prayer.

But if we walk in the light, as he is in the light,
we have fellowship with one another,
and the blood of Jesus, his Son, purifies us from all sin.

1 John 1:7

Excerpts from Dietrich Bonhoeffer, Chapter 4. "Discipleship and the Cross," from The Cost of Discipleship (New York: Simon & Schuster, 1959), p. 86-93.

"Suffering and rejection are laid upon Jesus as a divine necessity, and every attempt to prevent it is the work of the devil, especially when it comes from his own disciples; for it is in fact an attempt to prevent Christ from being Christ." p. 87

"... when Jesus begins to unfold this inescapable truth to his disciples, he once more sets them free to choose or reject him. "If any man would come after me," he says. For it is not a matter of course, not even among the disciples. Nobody can be forced, nobody can even be expected to come." p. 87.

"When Christ calls a man, he bids him come and die. It may be a death like that of the first disciples who had to leave home and work to follow him, or it may be a death like Luther's, who had to leave the monastery and go into the world. But it is the same death every time – death in Jesus Christ, the death of the old man at his call." pp. 89-90.

"The opposite of discipleship is to be ashamed of Christ and his cross and all the offence which the cross brings in its train." p. 91.

Parallel Versions

In verse 35 of Matthew's account, the Greek words for “save” and “lose” are next to each other, emphasizing the contrast.

For Additional Study

Online Resources

Book of Concord in PDF Format, The Lutheran Church — Missouri Synod <http://www.lcms.org/graphics/assets/media/LCMS/TrigBOC.pdf> (2MB file)

These texts are in the public domain and may be copied and distributed freely. The source of these translations is Triglot Concordia: The Symbolical Books of the Evangelical Lutheran Church (St. Louis: Concordia Publishing House, 1921).

A number of important Lutheran texts can be found in the Belief and Practice section of the website of the Lutheran Church-Missouri Synod: http://www.lcms.org/pages/internal.asp?NavID=112

John S. C. Abbott and Jacob Abbott, Illustrated New Testament
http://www.studylight.org/com/ain/

Albert Barnes, Notes on the New Testament
http://www.studylight.org/com/bnn/

Harold F. Buls
http://www.pericope.org/buls-notes/index.html and
http://www.iclnet.org/pub/resources/text/wittenberg/wittenberg-bul.html
Adapted from Exegetical Notes, Series A, Festival Season Sundays, Gospel Texts, by Harold H. Buls, Concordia Theological Seminary Press: Ft Wayne IN, 1980

The Adam Clarke Commentary
http://www.studylight.org/com/acc/

Burton Coffman, Commentary on the Whole Bible
http://www.studylight.org/com/bcc/

John Darby, Synopsis of the Bible
http://www.ewordtoday.com/comments/matthew/darby/matthew1.htm

The Greek Interlinear Bible,
http://www.scripture4all.org/OnlineInterlinear/Greek_Index.htm
Based on NA26/27. A word-by-word translation of the Greek New Testament.

David Guzik, Commentaries on the Bible
http://www.studylight.org/com/guz/

The Geneva Study Bible
http://www.ewordtoday.com/comments/matthew/geneva/matthew1.htm

John Gill, Exposition of the Bible
http://www.ewordtoday.com/comments/matthew/gill/matthew1.htm

Matthew Henry, Commentary on the Whole Bible (Complete)
http://www.ewordtoday.com/comments/matthew/mh/matthew1.htm

Matthew Henry, Commentary on the Whole Bible (Concise)
http://www.ewordtoday.com/comments/matthew/mhc/matthew1.htm

Jamieson, Faussett and Brown, Commentary Critical and Explanatory on the Whole Bible
http://www.ewordtoday.com/comments/matthew/jfb/matthew1.htm

B.W. Johnson, People's New Testament
http://www.ewordtoday.com/comments/matthew/johnson/matthew1.htm

John Lightfoot, Bible Commentary
http://www.ewordtoday.com/comments/matthew/light/matthew1.htm

Martin Luther, Commentary on Galatians
http://www.studylight.org/com/mlg/

J. W. McGarvey, Original Commentary on Acts
http://www.studylight.org/com/oca/

J. W. McGarvey and Philip Y. Pendleton, The Fourfold Gospel (also known as "Harmony Of the Four Gospels")
http://www.ewordtoday.com/comments/matthew/four/matthew1.htm

Alexander Maclaren's commentaries on the books of the Bible (various titles)
http://www.gutenberg.org/browse/authors/m#a2330

The NET Bible. <http://bible.org/netbible/> A completely new translation of the Bible with 60,932 translators’ notes. It was completed by more than 25 scholars – experts in the original biblical languages – who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. Excellent notes, citing both the Greek and Hebrew, as needed. Greek and Hebrew fonts available without cost.

A.T. Robertson, Word Pictures of the New Testament
http://www.studylight.org/com/rwp/

C. I. Scofield, The Scofield Reference Notes (1917 Edition)
http://www.studylight.org/com/srn/

Charles H. Spurgeon, The Treasury of David
http://www.studylight.org/com/tod/

R.A. Torrey, The Treasury of Scripture Knowledge
http://www.studylight.org/com/tsk/

W.E. Vine, Expository Dictionary of New Testament Words
http://www.antioch.com.sg/bible/vines/

John Wesley, Explanatory Notes on the Whole Bible
http://www.ewordtoday.com/comments/matthew/wesley/matthew1.htm

Other Additional Resources:
http://www.hymnsandcarolsofchristmas.com/SPLC/Motley%20Crew%20Research%20Resources.html

Other Resources

Barker, Kenneth L., ed., TNIV Study Bible (Grand Rapids: Zondervan, 2006)

Concordia: The Lutheran Confessions. Readers Edition. (St. Louis: Concordia Publishing House, 2006)

Davies, Benjamin, ed., Baker's Pocket Harmony of the Gospels (Baker Book House, 1975). Formerly printed as Harmony of the Four Gospels.

Goodrick, Edward W. and John R. Kohlenberger III, eds., The Strongest NIV Exhaustive Concordance (Grand Rapids: Zondervan, 1999). This is the second edition, originally published as the Zondervan NIV Exhaustive Concordance. It was originally published as The NIV Exhaustive Concordance. It should be distinguished from The NIV Complete Concordance by the same authors.

Green, Jay P., ed., The Interlinear Greek-English New Testament. Vol. IV. Second Edition. (Hendrickson Publishers, 1985)

Halley, Henry H., Halley's Bible Handbook. New Revised Edition (24^th Edition). (Grand Rapids: Zondervan Publishing House, 1965)

Hickie, W.J., Greek-English Lexicon to the New Testament (Grand Rapids: Baker Book House, 1977). This is a reprint of an older edition, originally published by Macmillan, August. 1893. A contemporary review described this as "A handy little volume, compiled on sound principles from trustworthy authorities." The 1911 edition is available online and for download at http://openlibrary.org/b/OL17866849M/Greek-English_lexicon_to_the_New_Testament

Hoerber, Robert G., ed., Concordia Self-Study Bible. NIV (Great Rapids, Zondervan: 1973, 1984).

Lenski, R.C.H., The Interpretation of St. Matthew's Gospel (Minneapolis: Augsburg Publishing House, 1943, reprinted 1964)

The Lutheran Study Bible (St. Louis: Concordia Publishing House, 2009).

Nave, Orville J., ed., Nave's Topical Bible (Nashville: Thomas Nelson Publishers, 1979)

New Bible Dictionary. Second Edition. (Wheaton, IL: Tyndale House Publishers, 1962)

Nicoll, W. Robertson, The Greek Expositor's Testament. Vol. 1. Five Volumes. (New York: George H. Doran Co., ca. 1910). Excellent notes on the Greek text and summaries of commentators. Available at Google Books ( www.books.google.com ) and the Internet Archive ( www.archive.org - easier to find here than at Google Books).

NIV Archeological Study Bible (Grand Rapids: Zondervan, 2005)

Alexander Maclaren, Expositions of Holy Scripture (Text from Project Gutenberg)

Robertson, A.T., Word Pictures in the New Testament (Nashville: Holman Reference, 2000). This “Concise Edition” is derived from the six-volume work by Robertson published in 1933. Robertson was also the author of 45 books, including numerous commentaries, a Harmony of the Gospels, etc. Also available online

Rogers, Cleon L. Jr., and Cleon L. Rogers III, eds., The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1998). This is the second edition of the excellent work by Fritz Rienecker, A Linguistic Key to the Greek New Testament, translated and edited by Cleon L. Rogers, Jr.

Strong, James, ed., The New Strong's Exhaustive Concordance of the Bible. (Nashville: Thomas Nelson Publishers, 1990)

Vine, W.E., Expository Dictionary of New Testament Words: A Comprehensive Dictionary of the Original Greek Words with their Precise Meanings for English Readers (Peabody, MA: Hendrickson Publishers, no date). Originally published circa 1940.