Difference between revisions of "Saviour"

<p> '''''Moshia'''''' , Greek '''''Soter''''' . Salvation from all kinds of danger and evil, bodily, spiritual, temporal, and eternal (&nbsp;Matthew 1:21; &nbsp;Ephesians 5:23; &nbsp;Philippians 3:20-21), including also the idea restorer and preserver, giver of positive life and blessedness, as well as saviour from evil (&nbsp;Isaiah 26:1; &nbsp;2 Samuel 8:6; &nbsp;Isaiah 60:18; &nbsp;Isaiah 61:10; &nbsp;Psalms 118:25), deliverer, as the judges were saviours (margin &nbsp;Judges 3:9; &nbsp;Judges 3:15; &nbsp;Nehemiah 9:27; [[Jeroboam]] II, &nbsp;2 Kings 13:5; &nbsp;Obadiah 1:21). (See [[Salvation]] ; [[Hosanna; Redeemer]] ) Isaiah, Joshua or Jeshua, Jesus, Hoshea, Hosea, are various forms of the is associated with the idea, and the term [[Redeemer]] ( '''''Goel''''' ) implies how God can be just and at the same time a saviour of mall (&nbsp;Isaiah 43:3; &nbsp;Isaiah 43:11; &nbsp;Isaiah 45:15; &nbsp;Isaiah 45:21-24; &nbsp;Isaiah 45:25; &nbsp;Isaiah 41:14; &nbsp;Isaiah 49:26; &nbsp;Isaiah 9:16-17; &nbsp;Zechariah 9:9; &nbsp;Hosea 1:7). </p> <p> Man cannot save himself temporally or spiritually; [[Jehovah]] alone can save (&nbsp;Job 40:14; &nbsp;Psalms 33:16; &nbsp;Psalms 44:3; &nbsp;Psalms 44:7; &nbsp;Hosea 13:4; &nbsp;Hosea 13:10). The temporal saviour is the predominant idea in the Old Testament; the spiritual and eternal saviour of the whole man in the New [[Testament]] Israel' s saviour, national and spiritual, finally (&nbsp;Isaiah 62:11; &nbsp;Romans 11:25-26). Salvation is secured in title to believers already by Christ's purchase with His blood; its final consummation shall be at His coming again; in this sense salvation has yet "to be revealed" (&nbsp;1 Peter 1:5; &nbsp;Hebrews 9:28; &nbsp;Romans 5:10). Salvation negatively delivers us from three things: '''(1)''' the penalty, '''(2)''' the power, '''(3)''' the presence of sin. Positively it includes the inheritance of glory, bliss, and life eternal in and with God our Saviour. </p>

<p> A person who delivers from danger and misery. Thus Jesus Christ is called the Saviour, as he delivers us from the greatest evils, and brings us into the possession of the greatest good. </p> <p> See [[Jesus Christ, Liberty, Propitiation, Redemption]]  Order of St. Saviour, a religious order of the Romish church, founded by St. Bridget, about the year 1345; and so called from its being pretended that our Saviour himself declared its constitution and rules to the foundress. </p>

<p> ''''' sāv´yẽr ''''' : (1) While that "God is the deliverer of his people" is the concept on which, virtually, the whole Old Testament is based (see Salvation ), yet the Hebrews seem never to have felt the need of a title for God that would sum up this aspect of His relation to man. Nearest to our word "Saviour" is a participial form ( מושׁיע , <i> ''''' mōshı̄a‛ ''''' </i> ) from the verb ישע , <i> ''''' yāshā‛ ''''' </i> (Qal not used; "save" in Hiphil), but even this participle is not frequently applied to God (some 13 times of which 7 are in &nbsp; Isaiah 43 through 63). (2) In the New Testament, however, the case is different, and Σωτήρ , <i> ''''' Sōtḗr ''''' </i> , is used in as technical a way as is our "Saviour." But the distribution of the 24 occurrences of the word is significant, for two-thirds of them are found in the later books of the New Testament - 10 in the Pastorals, 5 in 2 Peter, and one each in John, 1 John, and Jude - while the other instances are &nbsp; Luke 1:47; &nbsp;Luke 2:11; &nbsp;Acts 5:31; &nbsp;Acts 13:23; &nbsp;Ephesians 5:23; &nbsp;Philippians 3:20 . And there are no occurrences in Matthew, Mark, or the earlier [[Pauline]] Epistles. The data are clear enough. As might be expected, the fact that the Old Testament used no technical word for Saviour meant that neither did the earliest [[Christianity]] use any such word. [[Doubtless]] for our Lord "Messiah" was felt to convey the meaning. But in Greek-speaking Christianity, "Christ," the translation of Messiah, soon became treated as a proper name, and a new word was needed. (3) <i> ''''' Sōtēr ''''' </i> expressed the exact meaning and had already been set apart in the language of the day as a <i> religious </i> term, having become one of the most popular divine titles in use. Indeed, it was felt to be a most inappropriate word to apply to a human being. Cicero, for instance, arraigns Verres for using it: " <i> ''''' Sōtēr ''''' </i> ...How much does this imply? So much that it cannot be expressed in one word in Latin" ( <i> Verr </i> . ii. 2, 63, 154). So the adoption of <i> ''''' Sōtēr ''''' </i> by Christianity was most natural, the word seemed ready-made. (4) That the New Testament writers derived the word from its contemporary use is shown, besides, by its occurrence in combination with such terms as "manifestation" ( <i> ''''' epipháneia ''''' </i> , &nbsp;2 Timothy 1:10; &nbsp;Titus 2:13 ), "love toward man" ( <i> ''''' philanthrōpı́a ''''' </i> , &nbsp;Titus 3:4 ), "captain" ( <i> ''''' archēgós ''''' </i> , &nbsp;Acts 5:31; compare &nbsp;Hebrews 2:10 ), etc. These terms are found in the Greek sources many times in exactly the same combinations with <i> ''''' Sōtēr ''''' </i> . (5) In the New Testament <i> ''''' Sōtēr ''''' </i> is uniformly reserved for Christ, except in &nbsp;Luke 1:47; &nbsp;Judges 1:25 , and the Pastorals. In 1 Tim (&nbsp;Judges 1:1; &nbsp;Judges 1:2 :3; 4:10) it is applied only to the Father, in 2 Tim (&nbsp; Judges 1:10 , only) it is applied to Christ, while in Titus there seems to be a deliberate alternation: of the Father in &nbsp;Titus 1:3; &nbsp;Titus 2:10; &nbsp;Titus 3:4; of Christ in &nbsp;Titus 1:4; &nbsp;Titus 2:13; &nbsp;Titus 3:6 . </p> <p> P. Wendland, " Σωτήρ , <i> ''''' Sōtēr ''''' </i> " <i> Zeitschrift fur neutestamentliche Wissenschaft </i> , V, 335-353,1904; J. Weiss, "Heiland," in <i> Rgg </i> , II, 1910; H. Lietzmann, <i> Der Weltheiland </i> , 1909. Much detailed information is available in various parts of Deissmann, <i> Light from the [[Ancient]] East </i> , 1910. </p>