Joseph Henry Thayer's Greek-English Lexicon of the New Testament is so old it is considered obsolete; I cite it simply to show that the implication of commitment within the semantic range of πιστεύω is not a novel bias-based invention perpetrated by Danker. From Thayer's Lexicon:
πιστεύω; pisteuō; imperfect episteuon; future pisteusō; 1 aorist episteusa; perfect pepisteuka; pluperfect (without augment, cf. Winer’s Grammar, sec. 12, 9; (Buttmann, 33 (29))) pepisteukein (Acts 14:23); passive perfect pepisteumai; 1 aorist episteuthēn; (pistos); the Septuagint for heʾĕmı̂n; in classical Greek from Aeschyl, Sophocles, Euripides, Thucydides down; to believe, i.e.
1. intransitive, to think to be true; to be persuaded of; to credit, place confidence in; a. universally: the thing believed being evident from the preceding context, Matt. 24:23,(26); Mark 13:21; 1 Cor. 11:18; with an accusative of the thing, Acts 13:41 (L T Tr WH ho for Rec. hō), to credit, have confidence, followed by hoti, Acts 9:26; tini, to believe one’s words, Mark 16:13f; 1 John 4:1; tini hoti, John 4:21; tō pseudei, 2 Thess. 2:11; peri tinos, hoti, John 9:18. b. specifically, in a moral and religious reference, pisteuein is used in the N.T. of the conviction and trust to which a man is impelled by a certain inner and higher prerogative and law of his soul; thus it stands α. absolutely to trust in Jesus or in God as able to aid either in obtaining or in doing something: Matt. 8:13; 21:22; Mark 5:36; 9:23f; Luke 8:50; John 11:40; followed by hoti, Matt. 9:28; Mark 11:23; (Heb. 11:6); tō logō, hō (hon) eipen ho Iēsous, John 4:50. β. of the credence given to God’s messengers and their words, with a dative of the person or thing: Mōusei John 5:46. to the prophets, John 12:38; Acts 24:14; 26:27; Rom. 10:16; epi pasin hois elalēsan hoi profētai, to place reliance on etc. Luke 24:25. to an angel, Luke 1:20; followed by hoti, Luke 1:45. to John the Baptist, Matt. 21:25 (26),32; Mark 11:31; Luke 20:5. to Christ’s words, John 3:12; 5:38,46f; 6:30; 8:45f; 10:(37),38a; tois ergois of Christ, John 10:38b. to the teachings of evangelists and apostles, Acts 8:12; tē alētheia, 2 Thess. 2:12; episteuthē to marturion, the testimony was believed, 2 Thess. 1:10 (cf. Winer’s Grammar, sec. 39,1 a.; Buttmann, 175 (152)); tē grafē, John 2:22. en tō euangeliō, to put faith in the gospel, Mark 1:15 (Buttmann, 174 (151f); cf. Winer’s Grammar, 213 (200f)) (Ignatius ad Philad. 8, 2 ((but see Zahn’s note); cf. John 3:15 in γ. below)). γ. used especially of the faith by which a man embraces Jesus, i.e. a conviction, full of joyful trust, that Jesus is the Messiah — the divinely appointed author of eternal salvation in the kingdom of God, conjoined with obedience to Christ: pisteuō ton huion tou Theou einai Iēsoun Christon, Acts 8:37 Rec.; episteuthē (was believed on (cf. Winer’s Grammar, sec. 39, 1 a.; Buttmann, 175 (152))) en kosmō, 1 Tim. 3:16. the phrase pisteuein eis ton Iēsoun, eis ton huion tou Theou, etc., is very common; properly, to have a faith directed unto, believing or in faith to give oneself up to, Jesus, etc. (cf. Winer’s Grammar, 213 (200f); (Buttmann, 174 (151))): Matt. 18:6; Mark 9:42 (R G L Tr text); John 2:11; 3:15 R G,16,18,36; 6:29,35,40,47 (R G L); 7:5,(38),39,48; 8:30; 9:35f; 10:42; 11:25f,45,48; 12:11,37,42,44,(46); 14:1,12; 16:9; 17:20; Acts 10:43; 19:4; Rom. 10:14; Gal. 2:16; Phil. 1:29; 1 John 5:10; 1 Pet. 1:8; eis to fōs, John 12:36; eis to onoma autou, John 1:12; 2:23; 3:18; 1 John 5:13; tō onomati autou, to commit oneself trustfully to the name (see onoma, 2, p. 448a), 1 John 3:23; epʾ auton, epi ton kurion, to have a faith directed toward, etc. (see epi, C. I. 2 g. α., p. 235b (cf. Winer’s Grammar, and Buttmann, as above, also Buttmann, sec. 147, 25)): Matt. 27:42 T Tr text WH; John 3:15 L text; Acts 9:42; 11:17; 16:31; 22:19 ((cf. WisSol 12:2)); epʾ autō, to build one’s faith on, to place one’s faith upon (see epi, B. 2 a.γ., p. 233a; Buttmann, as above): Rom. 9:33; 10:11; 1 Tim. 1:16; 1 Pet. 2:6; en autō, to put faith in him, John 3:15 (L marginal reading; cf. T Tr WH also (who probably connect en autō with the following echē; cf. Westcott’s Commentary at the passage, Meyer, others)) (cf. Jer. 12:6; Ps. 77:22 (Ps. 78:22), where pisteuein en tini means to put confidence in one, to trust one; (cf. Mark 1:15 above, β. at the end)); en toutō pisteuomen, on this rests our faith (A.V. by this we believe), John 16:30; with the simple dative, tō kuriō, to (yield faith to) believe (cf. B. 173 (151)): Matt. 27:42 R G L Tr marginal reading; Acts 5:14; 18:8; supply toutō before hou in Rom. 10:14; to trust in Christ (God), 2 Tim. 1:12; dia tinos, through one’s agency to be brought to faith, John 1:7; 1 Cor. 3:5; dia Iēsou eis Theon, 1 Pet. 1:21 R G Tr marginal reading; dia tēs charitos, Acts 18:27; dia tou logou autōn eis eme, John 17:20; dia ti, John 4:39 (41), 42; 14:11. pisteuō followed by hoti with a sentence in which either the nature and dignity of Christ or his blessings are set forth: John 6:69; 8:24; 10:38c R G; 11:27,(42); 13:19; (14:10); 16:27,30; 17:8,21; 1 John 5:1,5; Rom. 6:8; 1 Thess. 4:14; moi hoti, John 14:11; ti, John 11:26; pisteuō sōthēnai, Acts 15:11; the simple pisteuein is used emphatically, of those who acknowledge Jesus as the saviour and devote themselves to him: Mark 15:32 (here L adds autō); Luke 8:12f; 22:67; John 1:50(51); 3:18; 4:42,48,53; 5:44; 6:36,64; 9:38; 10:25f; 12:39,47 Rec.; 16:30; 20:31; Acts 5:14; (13:39); 15:5; 18:8; (21:25); Rom. 1:16; 3:22; 4:11; 10:4; 15:13; 2 Cor. 4:13; Eph. 1:13,(19); 2 Thess. 1:10; Heb. 4:3; with ex holēs kardias added, Acts 8:37 Rec.; with a dative of instrumentality kardia, Rom. 10:10; participle present hoi pisteuontes, as a substantive: Acts 2:44; Rom. 3:22; 1 Cor. 1:21; Gal. 3:22; (Eph. 1:19); 1 Thess. 1:7; 2:10,13; 2 Thess. 1:10 Rec.; 1 Pet. 2:7; equivalent to who are on the point of believing, 1 Cor. 14:22, cf. 1 Cor. 14:24f; aorist episteusa (marking entrance into a state; see basileuō, at the end), I became a believer, a Christian (A.V. believed): Acts 4:4; 8:13; 13:12,48; 14:1; 15:7; 17:12,34; Rom. 13:11; 1 Cor. 3:5; 15:2,11; with the addition of epi ton kurion (see above), Acts 9:42; participle pisteusas, Acts 11:21; 19:2; ho pisteusas, Mark 16:16; plural, 16:17; Acts 4:32; hoi pepisteukotes, they that have believed (have become believers): Acts 19:18; 21:20; (on (John’s use of) the tenses of pisteuō see Westcott on 1 John 3:23). It must be borne in mind, that in Paul’s conception of to pisteuein eis Christon, the prominent element is the grace of God toward sinners as manifested and pledged (and to be laid hold of by faith) in Jesus, particularly in his death and resurrection, as appears especially in Rom. 3:25; 4:24; 10:9; 1 Thess. 4:14; but in John’s conception, it is the metaphysical relationship of Christ with God and close ethical intimacy with him, as well as the true ‘life’ to be derived from Christ as its source; cf. Rückert, Das Abendmahl, p. 251. Moreover, pisteuein is used by John of various degrees of faith, from its first beginnings, its incipient stirring within the soul, up to the fullest assurance, John 2:23 (cf. John 2:24); 8:31; of a faith which does not yet recognize Jesus as the Messiah, but as a prophet very like the Messiah, John 7:31; and to signify that one’s faith is preserved, strengthened, increased, raised to the level which it ought to reach, 11:15; 13:19; 14:29; 19:35; 20:31; 1 John 5:13b Rec.; (cf. references under the word pistis, at the end). is applied also to the faith by which one is persuaded that Jesus was raised from the dead, inasmuch as by that fact God declared him to be his Son and the Messiah: John 20:8,25,29; pisteusēs en tē kardia sou hoti ho Theos auton ēgeiren ek nekrōn sōthēsē, Rom. 10:9 (cf. Buttmann, sec. 133, 19). Since according to the conception of Christian faith Christ alone is the author of salvation, ho pisteuōn repudiates all the various things which aside from Christ are commended as means of salvation (such e.g. as abstinence from flesh and wine), and understands that all things are lawful to him which do not lead him away from Christ; hence, pisteuei (tis) fagein panta, hath faith to eat all things or so that he eats all things, Rom. 14:2; cf. Rückert at the passage; (Winer’s Grammar, sec. 44,3 b.; per contra Buttmann, 273f (235)). δ. pisteuein used in reference to God has various senses: αα. it denotes the mere acknowledgment of his existence: hoti ho Theos heis estin, James 2:19; acknowledgment joined to appropriate trust, absolutely, Jude 1:5; eis Theon, John 12:44; 14:1; equivalent to to believe and embrace what God has made known either through Christ or concerning Christ: tō Theō, John 5:24; Acts 16:34; Titus 3:8; 1 John 5:10; epi ton Theon, Rom. 4:5; tēn agapēn, hēn echei ho Theos, 1 John 4:16; eis tēn marturian, hēn k.t.l., 1 John 5:10. ββ. to trust: tō Theō, God promising a thing, Rom. 4:3,17 (on which see katenanti); Gal. 3:6; (James 2:23); absolutely, Rom. 4:18; followed by hoti, Acts 27:25. ε. pisteuein is used in an ethical sense, of confidence in the goodness of men: hē agapē pisteuei panta, 1 Cor. 13:7. to pisteuein is opposed to idein, John 20:29; to horan, ibid. and 1 Pet. 1:8 (Theoph. ad Autol. 1, 7 at the end), cf. 2 Cor. 5:7; to diakrinesthai, Rom. 4:19f; 14:1,23, cf. James 1:6; to homologein, Rom. 10:9.