believe that the lexicographers are not making theological judgments about the meaning of the sentences in which the word πίστις appears? The argument of my book is that the conventional judgments of lexicographers and commentators since the Reformation have been mistaken, precisely because they have focused narrowly on the apparent semantic equivalence established in Gal 2:16 and failed to see the larger context provided by Paul’s narrative christology. Matlock nowhere engages the argument in the