The uses of the verb peitho and its related adjective pithanos (which LSJ say equals the peithos of 1 Cor. 2:4) and noun peitho in ancient Greek literature clearly place the stress on persuasion and its results.8 Whether it is persuasion by argument (e.g. Homer, Odyssey, 7.258; Sophocles, Philoctetus, 901; Thucydides, History, 6.33; Aristotle, Rhetoric, 1395b27), by gifts (e.g. Homer, Iliad, 9.386; Aeschylus, Eumenides, 724), by emotion (e.g. Homer, Iliad, 22.78; Euripides, Orestes, 906) by character of the speaker (Xenophon, Memorobilia, 3.10.3), or by style of speaking (e.g. Homer, Iliad, 1.132; Aristotle, Rhetoric, 1408a19), whether it indicates yielding or being obedient to someone as a resulting action of persuasion (e.g. Homer, Iliad, 1.33; 8.502; Lysias, Fragments, 22.3), or of exercising belief or trust because of being persuaded (Homer, Iliad, 4.325; Odyssey, 16.71; Xenophon, Anabasis, 7.8.3; Plato, Protagoras, 328e), the overwhelming evidence is that persuasion is at the root of the action.

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Indeed, the preponderance of occurrences clearly shows that it does not stress "comprehension" at all, but rather places the emphasis on "action," resulting from "yielding," following McGuire's categories. The words stress a change of mind with its resulting action, which come from the persuasive influence of one person upon another.

Persuasion in the New Testament

While the use in ancient Greek literature is important, an even greater issue is how the terms are used in the New Testament. A study of those uses confirms that the stress on "action" continues to dominate the use of the terms. An overview of the non-Pauline related occurrences will be given first, followed by that of the Pauline related applications.

Non-Pauline Related Occurrences

Matthew uses the verb peitho three times, the first time in 27:20, which illuminates the significance of the term's forcefulness. Jesus is on trial before Pontius Pilate, who presents the choice of Jesus or Barabbas to the people. The people choose Barabbas and cry out for Jesus to be crucified. They did this because "the chief priests and the elders persuaded (epeisan) the multitudes to ask for Barabbas, and to put Jesus to death." McClain observes, "What arguments were used by these leaders, we are not told. But doubtless their arguments would have had something to do with the main charge laid before the Roman governor, and that was political, namely, that Jesus had forbidden the paying of tribute to Caesar, 'saying that he himself is Christ a king'" (McClain, 1955, 224).

Whatever their arguments were, to postulate that the religious leaders only desired to have the crowd "comprehend" their message is ludicrous in this context. They were intent on action, and they achieved their goal. In similar fashion, Matthew's other uses (27:43 and 28:14) go far beyond the mere concept of "comprehension."

In Acts 14:19, Luke uses the verb peitho in a manner reminiscent of Matthew 27:20. In that text Jews from Antioch and Iconium had followed Paul to Lystra, "and having won over (peisantes) the multitudes, they stoned Paul and dragged him out of the city, supposing him to be dead." These Jews were not seeking for the crowd to "comprehend" their message; they were after "action," and they were successful in their endeavors.