key example and watch it pertain

Here is a poem that was given to me this morning by our FATHER. I am going to point out one key example and will show you (the way he showed me) how it ends up strengthening every aspect of the writing and how it all pertains. This writing is out of his perfect flow of pistis where I just let it come to the surface and then there is more for me to come back to and reflect on afterwards. His perfect placement of every word is powerful when we take the time to examine.

Divine intervention

Every aspect of what I’ve been taught is divine intervention

It didn’t come from man but our FATHER’S apprehension

The exact way he intended for it to be received

Lead by his promptings, to be removed from what deceived

By paying attention, as a good child should

Recognizing what he generated, every time I could

Attached to a confirming flow of undeniable happenstance

For some they might call coincidence, I call pistis romance

The cause and effect of interacting as we should be

Perfect examples of the way we were meant to see

Through a love like no other easily understood

Maybe not explainable, because of tree of knowledge wood

A wood that’s not a wood but an energy that clouds

To shift our perception while the other one it shrouds

This romance that occurs, puts it all back right

The divine intervention, leads us to the light

As the clouds of sin dissipate and understanding comes clearer

Within your grasp is everything and it all becomes dearer

Preciously given gems received in the energy of our mind

To bring us to nous and deliver us from being blind

The divine intervention happening that occur along the way

Amount to every aspect we listen to that our FATHER has to say

As we learn to read this, comprehension in him joins

A union and a marriage that comes from his loins

The reproductive organ called pistis, that allows us to see

As it continually generates new life, to eternally set us free

And in the order of the unseen we are now allowed to witness

The evidence he generates, we comprehend with a quickness


Watch how this perfectly fits with the unseen when we do our work intended to be recognized.

Start at the verse:

As we learn to read this, comprehension in him joins

A union and a marriage that comes from his loins

Instead of thinking we know what loins means we have to seek further and watch what develops. Looking up the word loins brings into perspective a fitting part of what is being talked about in the poem. Our FATHER sees this all along knowing how to guide us there if we pay attention. When we do pay attention, his message and lessons become perfectly received. But this is our responsibility to do the work and seek. This action will speak louder than words.

Knowing that pistis is the organ that allows us to see the order of the unseen we see reproductive organs appears in the word loins when looked up. While staying in context with the pistis concept and all that is being talked about in the poem we see exactly this unfolding and being revealed. Reproducing more and more clarity unto his understanding which in turn generates life in his TRUE LIGHT.

So now we look up reproductive, (you can double click the word yourself and it will bring up the definition). But here is what we are seeing in the context of the path being generated and then going to be majorly confirmed in the end of the lesson.

reproductive- Serving to reproduce is a key highlight and concerned with or pertaining to reproduction. Remember this is not in the context of man and woman reproduction. This is the reproduction of pistis and what is continually generated when we are working within it and its fitting to this poem entirely in order. I HAD NOTHING TO DO WITH SEEING THIS AS THE POEM WAS BEING GIVEN TO ME IN HIS FLOW. I had to come back to it to see the deeper meaning he is getting across so that I get the fullness of his meaning and message as well as can dissect it (as an example) for others to see the way he works.

So now if we have to look up reproduce, you will spot everything that does not pertain to the context is everywhere in the definition. But then there is the ones that stands out and are fitting in every way when applied to this context (and this is how it always works when we are doing his work through pistis). We stay in context and got here by way of not leaning on our own understanding so he can reveal his to us.

Then we still need to look up reproduction and here is what is revealed in the very first two definitions:

1. The act of reproducing or the condition or process of being reproduced.
2. Something reproduced, especially in the faithfulness of its resemblance to the 
form and elements of the original.
Like he is showing us the original act (action) of pistis that generated the understanding he gives me needs to be regenerated or reproduced (by all of us) to achieve Christ’s understanding. Hence the reason for me doing my work and spending my time to break this example down for myself and others to be able to reproduce the same growth for themselves. The next part in 2 is really cool because its like the exclamation point on the entire topic or context of the poem. FAITHFULNESS. To get to the meaning of the original. The original meaning starts with the one (our FATHER) that gave it to me to write about. TO GET TO THE MEANING HE TRULY WANTS US TO RECEIVE, WE MUST DO THE WORK.
Number 2 is pretty heavy when you really grasp how he got us here and what is being said and the use of the words I highlighted in it extends every aspect of what is being said, back into the unseen elements it came from but now with complete understanding. The resemblance of form and elements can fit right into the unseen elements in which it came from and now the resemblance is obtained by your mind as the pistis that is leading us works in this way to purify the mind of the sin/hamartano that does not want us to recognize. But as we do, a purification process is taking place and the strengthening of the light of truth is filling us and helping us along on our way to Christ’s Understanding.
I myself never expected the word (faithfullness) to be involved in this breakdown, but our FATHER KNEW and you can see in the context of the poem how fitting he knew.

Remember I pulled out this part of the poem to get here:

As we learn to read this, comprehension in him joins

A union and a marriage that comes from his loins

Now watch what the next verse in the poem is referring to:

The reproductive organ called pistis, that allows us to see

As it continually generates new life, to eternally set us free

I hope you can follow the beauty of what he shows me daily in this example.

look through what pistis/faith/faithfulness really is because it is so much more than we know or comprehend:

pistis: faith, faithfulness

Original Word: πίστις, εως, ἡ
Part of Speech: Noun, Feminine
Transliteration: pistis
Phonetic Spelling: (pis’-tis)
Definition: faith, faithfulness
Usage: faith, belief, trust, confidence; fidelity, faithfulness.

4102 pístis (from 3982/peithô, “persuade, be persuaded”) – properly, persuasion (be persuaded, come to trust); faith.

Faith (4102/pistis) is always a gift from God, and never something that can be produced by people. In short, 4102/pistis (“faith”) for the believer is “God’s divine persuasion” – and therefore distinct from human belief (confidence), yet involving it. The Lord continuously births faith in the yielded believer so they can know what He prefers, i.e. the persuasion of His will (1 Jn 5:4).

[4102 (pistis) in secular antiquity referred to a guarantee (warranty). In Scripture, faith is God’s warranty, certifying that the revelation He inbirthed will come to pass (His way).

Faith (4102/pistis) is also used collectively – of all the times God has revealed (given the persuasion of) His will, which includes the full revelation of Scripture (Jude 3). Indeed, God the Lord guarantees that all of this revelation will come to pass! Compare Mt 5:18 with 2 Tim 3:16.]

  1. The root of 4102/pistis (“faith”) is 3982/peithô (“to persuade, be persuaded”) which supplies the core-meaning of faith (“divine persuasion“). It is God’s warranty that guarantees the fulfillment of the revelation He births within the receptive believer (cf. 1 Jn 5:4 with Heb 11:1).

Faith (4102/pistis) is always received from God, and never generated by us.

Ro 12:3: “For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith (4102/pistis)” (NASU).

Eph 2:8,9: ” For by grace you have been saved through faith (4102/pistis); and that not of yourselves, it is the gift of God9not as a result of works, so that no one may boast” (NASU).

Gal 5:22,23: “22But the fruit of the Spirit is love, joy, peace,

patience, kindness, goodness, faith (4102/pistis), 23gentleness,

self-control; against such things there is no law.”

2 Thes 1:11: “To this end (glorification) – indeed each time we pray about (peri) you for the purpose (hin) of our God counting you worthy of the call – even that He may fulfill (His) every good-pleasure that comes from (His) goodness and work of faith, in (His) ability.”

Reflection: Faith is only (exclusively) given to the redeemed. It is not a virtue that can be worked up by human effort.

  1. Faith (4102/pistis) enables the believer to know God’s preferred-will (cf. J. Calvin; see 2307/thelçma). Accordingly, faith (4102/pistis) and “God’s preferred-will (2307/thelçma)” are directly connected in Scripture.

2 Ro 12:2,3: ” And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will (2307/thelçma) of God is, that which is good and acceptable and perfect. 3For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith (4102/pistis)” (NASU).

5 2 Cor 8:5,7: ” And this, not as we had expected, but they first

gave themselves to the Lord and to us by the will (2307/thelçma) of

God” (NASU).

7″ But just as you abound in everything, in faith (4102/pistis)

and utterance and knowledge and in all earnestness and in the love

we inspired in you, see that you abound in this gracious work also”


Heb 10:36,38: “36For you have need of endurance, so that when you have done the will (2307/thelçma) of God, you may receive what was promised” (NASU).


1 Jn 5:4: “For whatever is born of God conquers the world;

and this is the conquest that has conquered the world – our faith


  1. In sum, faith (4102/pistis) is a persuasion from God that we receive as He grants impulse (“divine spark“; cf. the Heb hiphil form of believe, *mn, in a later discussion). Faith is always the work of God and involves hearing His voice – whereby the believer lays hold of His preferred-will (cf. J. Calvin).

1 Hab 2:1: ” I will stand on my guard post And station myself on the rampart;

And I will keep watch to see what He will speak in (Heb me” (NASU).

Hab 2:4: “Behold, as for the proud one,

His soul is not right within him;

But the righteous will live in his faith” (= 4102/pistis, “faith from the Lord”).

More on what faith is . . . and isn’t
  1. In Scripture, faith and belief are not exactly the same. Faith always comes from God and involves His revelation therefore faith is beyond belief!
  2. Faith is God’s work; faith is never the work of people. We cannot produce faith ourselves, nor can we “drum it up at will.” Rather, faith comes as Christ speaks His rhçma-word within (see Ro 10:17, Gk text).
  3. In all of Scripture, only the term faith is ever used in the following way: Ro 14:23: Whatever is not of faith(4102/pistis) is sin.” Heb 11:6: “And without faith (4102/pistisit is impossible to

please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (NASU).

Reflection: Nothing quite like this two-fold witness appears elsewhere in the Bible. These sweeping statements sober the heart and inspire the soul!

The Lord offers to inbirth faith in each scene of life – so that each matters equally in eternity . . . no matter how insignificant they seem (Lk 16:10 with Lk 17:6 and 2 Pet 1:2).

Key quotes

“Faith always pre-supposes revelation” (W. H. Griffith Thomas, Genesis, 55). “Faith is always a response to a divine revelation” (W. H. Griffith Thomas, Hebrews, 143). “Faith . . . both in its initiation and every step of the way, is Spirit given . . . faith is God given” (W. Hendriksen, Galatians, 197). “Faith precedes works, and is not something merely deduced by

reason of existing” (D. Edmond Hiebert, Thessalonians, 2 Thes 1:11). “Faith is always a gift of God” (L. Morris, John, p 520). “The basis of faith is God’s revelation of Himself . . . Christianity came

to be seen as a faith event” (O. Michel, Dictionary of New Testament Theology).

“Faith is the divine response, wrought in man, by God” (from Berkof’s Systematic Theology, representing the views of Barth and Brunner).

“Faith always has the element of assurance, certainty and confidence . . . and evidential value substantiating the thing we hope for . . . with faith, there is no strain or tension; rather, it has the element of assurance and confidence in it . . . if there is strain or tension . . . trying to persuade yourself to keep from doubting, you can be quite sure that it is not faith . . . faith is not the law of mathematical probability, . . . faith is not natural . . .faith is spiritual, the gift of God . . . you cannot command faith at will, faith is always something that is given-inwrought by God; . . . therefore, if you want to be a man of faith, it will always be the result of becoming a certain type of person” (M. Lloyd Jones, Romans, Ro 4:18-25).

“Faith is the divinely given conviction of things unseen” (Homer Kent Jr., Hebrews, 217, quoting Theological Dictionary of the NT vol 2, 476).

Faith is the organ which enables people to see the invisible order

  1. Bruce, Hebrews, 279).

“Faith is knowing what is His will toward us; therefore, we hold faith to be the knowledge of God’s will toward us” (John Calvin, as quoted by R. McAfee Brown in Is Faith Obsolete?).

“Right faith is a thing wrought in us by the Holy Spirit” (Wm. Tyndale).

“We have made faith a condition of mind, when it is a divinely imparted grace of the heart . . . we can receive faith only as he gives it . . . you cannot manufacture faith, you can not work it up . . . you can believe a promise, and at the same time not have the faith to appropriate it . . . genuine, Scriptural faith is not our ability to ‘count it done,’ but is the deep consciousness divinely imparted to the heart of man that it is done, . . . it is the faith that only God can give . . . do not struggle in the power of the will . . . what a mistake to take our belief in God and call of faith . . . Christ, the living word, is our sufficiency . . . (Charles Price, The Real Faith, Logos/publications).

Note: On the distinction between believing (belief), and faith in the Scriptures see Js 2:19; Jn 10:38; Ac 8:13, 26:27,28; Ro 14:2; 2 Thes 2:11; 1 Jn 4:1; also Jn 2:23, 7:31, 12:42 and 4102/pisteuô (“believe”).

As in the Gospels, a person’s believing (belief) is vital (cf. Heb 11:6). But a personal encounter with Christ (a true connection with Him and His Word) is always necessary for believing (“man’s responsibility”) to be transformed into faith (which is always and only God’s word). See also Mt 8:10,13, 9:22,28,29, 15:28; Ac 20:21; Ro 9:32; Gal 3:9,22.


Belief and faith are not exactly equivalent terms. When Jesus told people, “Your faith has made you well,” faith was still His gift (Eph 2:8,9). Any gift however, once received, becomes the “possession” of the recipient. Faith however is always from God and is purely His work (2 Thes 1:11).

Note: The Greek definite article is uniformly used in the expressions “your faith,” “their faith” (which occur over 30 times in the Greek NT). This genitive construction with the article refers to “the principle of faith (operating inyou” – not “your faith” in the sense that faith is ever generated by the recipient.

[The meaning of the definite article in this construction is “the principle of faith at work in you,” “the operating-principle of faith in them,” etc. For examples see: Mt 9:2,22,29; Lk 17:19; Phil 2:17; 2 Pet 1:5, etc.]

Faith (4102/pistis) involves belief but it goes beyond human believing because it involves the personal revelation (inworking) of God. Faith is always God’s work. Our believing has eternal meaning when it becomes “faith-believing” by the transforming grace of God.

Reflection: Demons believe (and shudder) . . . but they do not have (experience) faith!

Js 2:19: “You believe that God is one. You do well; the demons also believe, and shudder” (NASU).


NAS Exhaustive Concordance

Word Origin
from peithó
faith, faithfulness
NASB Translation
faith (238), faithfulness (3), pledge (1), proof (1).

Thayer’s Greek Lexicon

STRONGS NT 4102: πίστις

πίστιςπίστεως (πείθω (which see)), from (HesiodTheognisPindar), AeschylusHerodotus down; the Sept. for אֱמוּנָה, several times for אֱמֶת and אֲמָנָהfaith; i. e.:

1. conviction of the truth of anything, belief (PlatoPolybiusJosephusPlutarchθαυμάσια καί μείζω πίστεωςDiodorus 1, 86); in the N. T. of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and conjoined with itHebrews 11:1 (where πίστις is called ἐλπιζομένων ὑπόστασιςπραγμάτων ἔλεγχος οὐ βλεπομένων); opposed to εἶδος2 Corinthians 5:7; joined with ἀγάπη and ἐλπίς1 Corinthians 13:13.

a. when it relates to God, πίστις is “the conviction that God exists and is the creator and ruler of all things, the provider and bestower of eternal salvation through Christ”: Hebrews 11:6Hebrews 12:2Hebrews 13:7πίστις ἐπί ΘεόνHebrews 6:1 πίστις ὑμῶν  πρός τόν Θεόν, by which ye turned to God, 1 Thessalonians 1:8τήν πίστιν ὑμῶν καί ἐλπίδα εἰς Θεόν, directed unto God, 1 Peter 1:21; with a genitive of the object (faith in) (τῶν θεῶνEuripides, Med. 414; τοῦ ΘεοῦJosephus, contra Apion 2, 16, 5; cf. Grimm, Exgt. Hdbch. on Sap. vi., 17f, p. 132; (cf. Meyer on Romans 3:22; also Meyer, Ellicott, Lightfoot on Col. as below; Winer‘s Grammar, 186 (175))):  πίστις τῆς ἐνεργείας τοῦ Θεοῦ τοῦ ἐγείραντος αὐτόν (Christ) ἐκ τῶν νεκρῶνColossians 2:12διά πίστεως, by the help of faith, Hebrews 11:33, 39κατά πίστιν, equivalent to πιστεύοντεςHebrews 11:13πίστει, dative of means or of mode by faith or by believing, prompted, actuated, by faith, Hebrews 11:3f, 7-9, 17, 20-24, 27-29, 31; dative of cause, because of faith, Hebrews 11:5, 11, 30.

b. in reference to Christ, it denotes “a strong and welcome conviction or belief that Jesus is the Messiah, through whom we obtain eternal salvation in the kingdom of God” (on this see more at length in πιστεύω, 1 b. γ.); α. universally: with the genitive of the object (see above, in a.), Ἰησοῦ ΧριστοῦRomans 3:22Galatians 2:16Galatians 3:22Ephesians 3:12ἸησοῦRevelation 14:12ΧρσιτουPhilippians 3:9τοῦ υἱοῦ τοῦ ΘεοῦGalatians 2:20τοῦ κυρίου ἡμῶν Ἰησοῦ ΧριστοῦJames 2:1μου (i. e. in Christ), Revelation 2:13 (certainly we must reject the interpretation, faith in God of which Jesus Christ is the author, advocated by Van Hengel, Ep. ad Romans 1, p. 314ff, and H. P. Berlage, Disquisitio de formulae Paulinae ψιτις Ἰησοῦ Χριστοῦ signifieatione. Lugd. Bat. 1856); τοῦ εὐαγγελίουPhilippians 1:27ἀληθείας2 Thessalonians 2:13, with prepositions: εἰς (toward (cf. εἰς, B. II. 2 a.)) τόν κύριον ἡμῶν ἸησοῦνActs 20:21εἰς ΧριστόνActs 24:24Acts 26:18 εἰς Χριστόν πίστις ὑμῶνColossians 2:5; (πίστιν ἔχειν εἰς ἐμέMark 9:42 Tr marginal reading); πρός τόν κύριονPhilemon 1:5 (L Tr WH εἰς) ((see πρόςL 1 c.; cf. Lightfoot at the passage); unless here we prefer to render πίστιν fidelity (see 2, below); cf. Meyer at the passage and Winer‘s Grammar, § 50, 2); ἐν πίστει τῇ ἐν Χριστῷ Ἰησοῦ, reposed in Christ Jesus, 1 Timothy 3:132 Timothy 3:15τήν πίστιν ὑμῶν ἐν Χριστῷ ἸησοῦColossians 1:4 κατά τινα (see κατά, II. 1 e.) πίστις ἐν τῷ κυρίῳEphesians 1:15ἐν τῷ αἵματι αὐτοῦRomans 3:25 (yet cf. Meyer). πίστις (cf. Winer‘s Grammar, 120 (114)) and  πίστις simply: Luke 18:8Acts 13:8Acts 14:22, 27Acts 15:9Acts 17:31; Rom. ( (on which see νόμος, 3)), Romans 3:31Romans 4:14Romans 5:2 (L Tr WH brackets τῇ πίστει); ; 1 Cor. ( (here of a charism)); ; 2 Corinthians 4:13; (); ; Galatians 3:14, 23, 25Galatians 5:5Galatians 6:10Ephesians 2:8Ephesians 3:17Ephesians 4:5Ephesians 6:162 Thessalonians 1:41 Timothy 1:2, 4 (on the latter passive, see οἰκονομία), ; (on which see ἀλήθεια, I. 2 c.); ; 2 Timothy 1:52 Timothy 2:182 Timothy 3:8, 102 Timothy 4:7Titus 1:1, 4, 13Titus 2:2Titus 3:15James 2:51 Peter 1:52 Peter 1:1, 5. with a genitive of the subject: Luke 22:32Romans 1:8, 121 Corinthians 2:51 Corinthians 15:14, 172 Corinthians 1:24Philippians 1:25Philippians 2:171 Thessalonians 3:2, 5-7, 102 Thessalonians 1:32 Thessalonians 3:2Philemon 1:6James 1:31 Peter 1:7, 9 (here WH omits the genitive); 1 John 5:4Revelation 13:10πλήρης πιστέω καί πνεύματοςActs 6:5πνεύματος καί πίστεωςActs 11:24πίστεως καί δυνάμεωςActs 6:8 Rec.τῇ πίστει ἑστηκεναιRomans 11:202 Corinthians 1:24ἐν τῇ πίστει στήκειν1 Corinthians 16:13εἶναι2 Corinthians 13:5μένειν1 Timothy 2:15ἐμμένειν τῇ πίστειActs 14:22ἐπιμένεινColossians 1:23στερεοί τῇ πίστει1 Peter 5:9ἐστερεοῦντο τῇ πίστειActs 16:5βεβαιοῦμαι ἐν (L T Tr WH omit ἐντῇ πίστειColossians 2:7. Since faith is a power that seizes upon the soul, one who yields himself to it is said ὑπακούειν τῇ πίστειActs 6:7; hence, ὑπακοή τῆς πίστεως, obedience rendered to faith (Winer‘s Grammar, 186 (175)), Romans 1:5Romans 16:26 ἐκ πίστεως namely, ὤν, depending on faith, equivalent to πιστεύων (see ἐκ, II. 7), Romans 3:26; plural, Galatians 3:7, 9 ἐκ πίστεως Ἀβραάμ, he who has the same faith as Abraham, Romans 4:16ἐκ πίστεως εἶναι, to be related, akin to, faith (cf. ἐκ, as above), Galatians 3:12δίκαιος ἐκ πίστεωςRomans 1:17Galatians 3:11δικαιοσύνην δέ τήν ἐκ πίστεωςRomans 9:30 … ἐκ πιστηως δικαιοσύνηRomans 10:6δικαιοσύνη … ἐκ πίστεως εἰς πίστιν, springing from faith (and availing) to (arouse) faith (in those who as yet have it not), Romans 1:17δικαιοσύνη  διά πίστεως Χριστοῦ, …  ἐκ Θεοῦ δικαιοσύνη ἐπί τῇ πίστειPhilippians 3:9; passive, δικαιοῦσθαι πίστειRomans 3:28δικαιοῦν τινα διά πίστεως ΧριστοῦGalatians 2:16διά τῆς πίστεωςRomans 3:30δικαιοῦσθαι τινα ἐκ πίστεως, ibid.; Galatians 3:8; passive, Romans 5:1Galatians 3:24εὐαγγελίζομαι τήν πίστιν, to proclaim the glad tidings of faith in Christ, Galatians 1:23ἀκοή πίστεως, instruction concerning the necessity of faith (see ἀκοή, 3 a.), Galatians 3:2, 5 πίστις is joined with  ἀγάπη1 Thessalonians 3:61 Thessalonians 5:81 Timothy 1:141 Timothy 2:151 Timothy 4:121 Timothy 6:112 Timothy 2:22; with a subjunctive genitive Revelation 2:19πίστις δἰ ἀγάπης ἐνεργουμένηGalatians 5:6ἀγάπη μετά πίστεωςEphesians 6:23ἀγάπη ἐκ πίστεως ἀνυποκρίτου1 Timothy 1:5πίστις καί ἀγάπη  ἐν Χριστῷ Ἰησοῦ2 Timothy 1:13φιλεῖν τινα πίστειTitus 3:15 (where see DeWette); ἔργον πίστεως (cf. ἔργον, 3, p. 248{b} near the bottom), 1 Thessalonians 1:32 Thessalonians 1:11β. in an ethical sense, persuasion or conviction (which springs from faith in Christ as the sole author of salvation; cf. πιστεύω, 1 b. γ. at the end) concerning things lawful for a ChristianRomans 14:1, 23πίστιν ἔχεινRomans 14:22.

c. universally, the religious belief of Christiansα. subjectively: Ephesians 4:13, where cf. Meyer; in the sense of a mere acknowledgment of divine things and of the claims of Christianity, James 2:14, 17f, 20, 22, 24, 26β. objectively, the substance of Christian faith or what is believed by Christians: τῇ ἅπαξ παραδοθείσῃ … πίστει Jude 1:3 ἁγιωτάτῃ ὑμῶν πίστιςJude 1:20. There are some who think this meaning of the word is to be recognized also in 1 Timothy 1:4, 191 Timothy 2:71 Timothy 3:91 Timothy 4:1, 61 Timothy 5:81 Timothy 6:10, 21 (cf. Pfleiderer, Paulinismus, p. 468 (English translation, ii., p. 200)); but Weiss (Biblical Theol. d. N. T. § 107 a. note) correctly objects, “πίστις is rather the form in which the truth (as the substance of right doctrine) is subjectively appropriated”; (cf. Meyer on Romans 1:5 (and Prof. Dwight’s additional note); Ellicott on Galatians 1:23Lightfoot on Galatians, p. 157).

d. with the predominant idea of trust (or confidence) whether in God or in Christ, springing from faith in the sameMatthew 8:10Matthew 15:28Luke 7:9, 50Luke 17:5Hebrews 9:28; Lachmann’s stereotyped edition; Hebrews 10:22James 1:6; with a genitive of the subject: Matthew 9:2, 22, 29Matthew 15:28Mark 2:5Mark 5:34Mark 10:52; (Luke 5:20); ; with a genitive of the object in which trust is placed: τοῦ ὀνόματος αὐτοῦActs 3:16πίστιν ἔχειν (Matthew 17:20); ; Mark 4:40Luke 17:6πᾶσαν τήν πίστιν (`all the faith’ that can be thought of), 1 Corinthians 13:2ἔχειν πίστιν Θεοῦ, to trust in God, Mark 11:22ἔχειν πίστιν τοῦ σωθῆναι, to be healed (see Fritzsche on Matthew, p. 843f; (cf. Winers Grammar, § 44,4{a}; Buttmann, 268 (230))), Acts 14:9 πίστις δἰ αὐτοῦ, awakened through him, Acts 3:16εὐχή τῆς πίστεως, that proceeds from faith, James 5:15; of trust in the promises of God, Romans 4:9, 16, 19Hebrews 4:2Hebrews 6:12Hebrews 10:38f; with a genitive of the subject, Romans 4:5, 12πίστις ἐπί Θεόν, faith which relies on God who grants the forgiveness of sins to the penitent (see ἐπί, C. I. 2 g. α.), Hebrews 6:1δικαιοσύνη τῆς πίστεως (cf. Winer‘s Grammar, 186 (175)), Romans 4:11, 13 κατά πίστιν δικαιοσύνηHebrews 11:7.

2. fidelity, faithfulness, i. e. the character of one who can be relied onMatthew 23:23Galatians 5:22Philemon 1:5 (? see above in b. α.); Titus 2:10. of one who keeps his promises:  πίστις τοῦ Θεοῦ, subjunctive genitive, Romans 3:3. objectively, plighted faith (often so in Attic writings from Aeschylus down): ἀθετεῖν (see ἀθετέω, a.) τήν πίστιν1 Timothy 5:12. Cf. especially Koolhaas, Diss. philol. I. et ratio usu et constructione vocum πίστιςπιστόςet πιστεύειν in N. T. (Traj. ad Rhen. 1733, 4to.); Dav. Schulz, Was heisst Glauben, etc. (Leipz. 1830), p. 62ff; Rückert, Com. üb.

d. Röm., 2nd edition, i., p. 51ff; Lutz, Biblical Dogmatik, p. 312ff; Huther, Ueber ζωή u. πιστεύειν im N. T., in the Jahrbb. f. deutsch. Theol. for 1872, pp. 1-33; (Lightfoot‘s Commentary on Galatians, p. 154ff). On Paul’s conception of πίστις, cf. Lipsius, Paulin. Rechtfertigungslehre, p. 94ff; Weiss, Biblical Theol. d. N. T., § 82 c. d. (cf. the index under the word Glaube); Pfleiderer, Paulinismus, p. 162ff (English translation, i., p. 161ff; Schnedermann, De fidel notione ethica Paulina. (Lipsius 1880)). On the idea of faith in the Epistle to the Hebrews see Riehm, Lehrbegr. des Hebrew-Br., p. 700ff; Weiss, as above § 125 b. c. On John’s conception, see Reuss, die Johann. Theol. § 10 in the Beiträge zu d. theol. Wissensch. i., p. 56ff (cf. his Histoire de la Theol. Chretienne, etc., 3me edition, ii., p. 508ff (English translation, ii. 455ff)); Weiss, as above § 149, and the same author’s Johann. Lehrbegriff, p. 18ff

Strong’s Exhaustive Concordance

assurance, belief, believe, faith, fidelity.

From peitho; persuasion, i.e. Credence; moral conviction (of religious truth, or the truthfulness of God or a religious teacher), especially reliance upon Christ for salvation; abstractly, constancy in such profession; by extension, the system of religious (Gospel) truth itself — assurance, belief, believe, faith, fidelity.

see GREEK peitho

Romans 14:23: for whatsoever [is] not of faith is sin.


hamartanó: to miss the mark, do wrong, sin

Original Word: ἁμαρτάνω
Part of Speech: Verb
Transliteration: hamartanó
Phonetic Spelling: (ham-ar-tan’-o)
Definition: to miss the mark, do wrong, sin
Usage: originally: I miss the mark, hence (a) I make a mistake, (b) I sin, commit a sin (against God); sometimes the idea of sinning against a fellow-creature is present.

Cognate: 264 hamartánō (from 1 /A “not” and 3313 /méros, “a part, share”) – properly, having no share in; to sin, which always brings forfeiture – i.e. eternal loss due to missing God’s mark. Like 266 /hamartía264 (hamartánō) is regularly used in ancient times of an archer missing the target (Homer, Aesch., etc). Every decision (action) done apart from faith (4102 /pístis) is sin (Ro 14:23; cf. Heb 11:6). See 266 (hamartia).

theléma: will

Original Word: θέλημα, ατος, τό
Part of Speech: Noun, Neuter
Transliteration: theléma
Phonetic Spelling: (thel’-ay-mah)
Definition: will
Usage: an act of will, will; plur: wishes, desires.

2307 thélēma (from 2309 /thélō, “to desire, wish”) – properly, a desire (wish), often referring to God’s preferred-will,” i.e. His “best-offer” to people which can be accepted or rejected.

[Note the -ma suffix, focusing on the result hoped for with the particular desire (wish). 2307 (thélēma) is nearly always used of God, referring to His preferred-will. Occasionally it is used of man (cf. Lk 23:25; Jn 1:13.]

Everyone should be able to relate to the use of the word thelema and notice that this is what is needed on an individual level of free will to want/desire our FATHER in our lives so deeply that it correlates to pistis perfectly once set in motion in the exact perfect order designed.

Leave a Reply