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May 3, 2023 · In verse 9 of Philippians 3, Paul tells his readers that it is his desire to be found in Christ, “not having a righteousness of my own derived from the Law, but that which is dia pisteos christou, the righteousness which comes from God on the basis of faith.”. There are six other passages in Paul’s writings where the construction pistis ...
May 23, 2011 · 2. Translating pistis christou as “faithfulness of Christ” is theologically attractive. The theme of “union with Christ” is a powerful one in Pauline theology, and it makes good sense of a number of passages. For example, the KJV translates Galatians 2:20 with the subjective genitive: “The life which I now live in the flesh I live by ...
- Trevin Wax
May 25, 2021 · In fact, it is the very faithfulness of Christ that we trust in as we wait for him to deliver us from the wrath to come (2 Thess. 3:3; 2 Tim. 2:13). Considered from this theological standpoint, we should remove the “vs.” in the title of this article. For both our faith in Christ and his faithfulness are important components of our salvation.
"Pistis" is foundational to the Christian life, as it is through faith that believers are justified and live out their relationship with God. Cultural and Historical Background: In the Greco-Roman world, "pistis" was commonly associated with trustworthiness and reliability, both in personal relationships and in the context of civic duties.
Mar 3, 2014 · An enduring discussion in Pauline studies is the so-called pistis Christou debate. This involves the half-dozen cases in the undisputed Pauline letters where this genitive phrase appears and it is unclear whether the phrase should be read ‘faith in Christ’ or ‘the faithfulness of Christ’. Over the past several decades, numerous books ...
Jan 9, 2012 · There are a number of scholars who have been persuaded that pistis Christou means ‘faithfulness of Christ’, but that this does not alter the fact that Paul taught that justification was by faith in Christ, and not by works of the law. There are other scholars, such as Wright, Hays and many ‘New Perspective’ advocates, who would argue ...
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This chapter, like the last, approaches pistis language in Galatians, Romans, Philippians, and Philemon by exploring the nature of the divine–human relationships it describes: by looking at the shape, strengths, and fragilities of those relationships, the ways in which Paul tries to secure the pistis of those to whom he is writing, and where pistis is deferred from one relationship or ...
