Salvation in the NT
Matt. 1:21; Matt. 3:9; Matt. 11:28–30; Matt. 18:14; Matt. 21:31; Matt. 22:9, 10, 14; Matt. 23:37; Matt. 24:14; Mark 2:17 Luke 5:31, 32. Mark 16:15, 16 Matt. 28:19. Luke 2:10, 31, 32; Luke 3:6; Luke 7:47; Luke 13:29, 30; Luke 14:16–24; Luke 15:2, 4–32; Luke 19:10; Luke 24:47; John 1:7; John 3:14–17; John 4:14, 22; John 5:40; John 6:35, 37; John 7:37, 38; John 10:16; John 11:51, 52; John 12:32; John 15:4, 5; Acts 2:39; Acts 4:12; Acts 5:20; Acts 11:17, 18; Acts 13:26, 38, 39, 47; Acts 15:7–9, 11; Acts 16:17, 30, 31; Acts 20:21; Acts 28:28; Rom. 1:5, 14, 16, 17; Rom. 2:26; Rom. 3:21–26, 28–30; Rom. 4:1–25; Rom. 5:1, 2 vs. 15–21.; Rom. 7:24, 25; Rom. 9:30–33; Rom. 10:4, 8–13; Rom. 11:6, 11, 12 vs. 1–36.; Rom. 15:9, 16; 1 Cor. 1:18; 1 Cor. 6:11; 2 Cor. 5:17, 20; 2 Cor. 6:1, 17, 18; 2 Cor. 7:10; Gal. 1:4; Gal. 2:16; Gal. 3:8, 13, 14, 21, 26–28 vs. 1–28.; Eph. 1:9, 10, 13; Eph. 2:1, 3–5, 8, 9, 14, 15, 17; Eph. 3:6, 9; Eph. 5:14; Phil. 2:12; Phil. 3:7–11; Col. 1:5, 6, 20–23, 26, 27; Col. 3:11; 1 Thess. 5:8–10; 2 Thess. 2:13, 14; 1 Tim. 1:13, 15, 16; 1 Tim. 2:3–6; 1 Tim. 4:10; 2 Tim. 1:9, 10; 2 Tim. 2:10; 2 Tim. 3:15; Tit. 2:11; Tit. 3:3–7; Heb. 1:14; Heb. 2:3, 10; Heb. 4:1–10; Heb. 5:9; Heb. 7:25; Jas. 1:21; 1 Pet. 1:5, 9, 10; 2 Pet. 3:9, 15; 1 John 2:25; 1 John 4:9, 10; 1 John 5:11; Jude 3; Rev. 3:17, 18, 20; Rev. 5:9; Rev. 7:9, 10; Rev. 14:6; Rev. 21:6; Rev. 22:17 See ADOPTION; REDEMPTION; REGENERATION; SANCTIFICATION.
reveals God but it also reveals his plan for the human race, that of salvation. In that sense, salvation is the theme of both the OT and NT. Because of the progressive nature of revelation man sees different aspects of God’s plan, but the kernel truth of salvation is present throughout the writings of the Bible. God is a God of salvation desiring that all humankind repent and be saved (Ez 18:32; 1 Tm 2:3, 4).
In the OT. The concept of salvation is represented by various terms and situations in both Testaments. Among several Hebrew words which mean “deliver” or “save,” the Hebrew verb yāsha‘ and derivatives are most frequently translated by English versions as “save” or “salvation.” Frequency in the English Bible depends upon the version considered. For example, in the OT “salvation” is found in the NIV 80 times, RSV 90 times, NASB 111 times, and KJV 119 times. Salvation is not used as a technical term in the OT and is predicated of both individuals and God. Leaders like Samson (Jgs 13:5) or David (2 Sm 8:6) are used of the Lord to bring deliverance to God’s people.
Israel’s concept of salvation was rooted in the historical experience of the exodus. This momentous occasion was an opportunity to witness “the salvation of the Lord” (Ex 14:13) firsthand. Poets (Ps 106:8) and prophets (Is 43:3; Hos 13:4) later reiterated God’s salvation when recalling the exodus experience. Israel’s understanding of salvation was worked out in historical instances like Sennacherib’s attack on Jerusalem in 701 BC, when the Lord declared that he would save the city for his name’s sake (2 Kgs 19:34; cf. 18:30, 35). Israel’s opportunity to see God’s salvation through various leaders and situations corroborated this understanding of God as the God of salvation.
Israel’s response to God’s deliverance was primarily praise, as evidenced so often in the psalms (i.e., Ps 3:8; 9:14; 21:1) and earlier poetic passages (Ex 15:2; Dt 32:15; 1 Sm 2:1). In addition, they directed petitions and pleas for help to the Lord for his salvation—whether from enemies (Ps 35:3; 38:22), sickness (69:29), or battle (140:7; 144:10, 11)—and, in faith, expected his deliverance (35:9; 65:5). The expected salvation of the Lord was for the righteous (24:5; 37:39; 70:4; 85:9) and, in turn, motivated them to proclaim God’s righteousness and salvation.
The prophets emphasized the eschatological aspect of salvation. God’s ability to save was revealed by his great works in the past which thus promoted the anticipation of his work of deliverance in the future. This future hope was for the nation of Israel (Is 45:17) but anticipated universal dimensions (49:6). The prophets looked forward to deliverance and return from exile in Babylon (49:25, 26; Jer 46:27; Ez 36:29); yet they also spoke of an abiding future salvation (Is 45:17; 51:6–8). The messianic hope is indicated in passages which speak of an individual who will bring God’s salvation. Isaiah speaks of the Servant who brings salvation to the ends of the earth (49:6) while Jeremiah writes of deliverance by God’s righteous Branch (23:5, 6). The mention of the king who brings salvation in Zechariah 9:9 reflects this messianic theme and is applied to Jesus Christ in Matthew 21:4, 5.
Israel understood salvation to be God’s work—they saw his deliverance, cried unto the Lord for help, trusted him for it, and praised him in response. The song of salvation in Isaiah 12:2, taken from the exodus experience (Ex 15:2) and echoed in the psalms (Ps 118:14), is a beautiful example of that expression: “The Lord, the Lord, is my strength and my song; he has become my salvation” (NIV).
In the NT. In classical Greek the verb sōzō “to save” and noun sōtēria “salvation” are used for the concept of “rescue,” “deliverance” or “salvation,” and even “well-being” or “health.” The Septuagint most frequently uses sōzō to render the Hebrew yasha‘ (“to save”) and the NT primarily employs sōzō and its derivatives for the idea of salvation.
These Greek terms are generally used theologically in the NT, but examples of nontheological usage occur. In Acts 27 these words refer to the threat and deliverance of the soldiers, sailors, and prisoners from shipwreck (vv 20, 31) as well as their well-being (v 34).
In the Gospels “salvation” is clearly connected with the OT concept of salvation and applied to the coming of Christ in Zechariah’s prophecy (Lk 1:69, 71; cf. Ps 106:10; 132:17) and Simeon’s hymn of praise (Lk 2:30). While sōtēria does not occur frequently in the Gospels, the concept of salvation is implied in Jesus’ statement about entrance into the kingdom of God (Mt 19:24–26) and his miracles of healing (Lk 17:19; 18:42).
Paul especially brings out the universality of God’s offer of salvation in his writings (Rom 1:16; Ti 2:11). His desire was for Jews to be saved (Rom 10:1) though he primarily preached the message of salvation to the Gentiles (Rom 11:11–13).
The NT teaches that salvation has its source in Jesus Christ (2 Tm 2:10; Heb 5:9) who is the “author” and mediator of salvation (2:10; 7:25). Salvation is God’s work (1 Thes 5:9) and is offered by his grace (Eph 2:8, 9). The message of salvation is contained in the Scriptures (2 Tm 3:15) and is carried by those who proclaim the word of truth (Eph 1:13). Correct response is repentance (2 Cor 7:10) and faith (2 Tm 3:15; 1 Pt 1:9). This was the preaching of the early church as it proclaimed Jesus the means of salvation (Acts 4:12; 13:23–26; 16:30, 31).
Within the Scriptures there are many other terms associated with the concept of salvation. The new birth speaks of being made alive in Christ (“born again,” Jn 3:3). Justification envisions one’s legal standing before God, while redemption speaks more of the means of salvation—the payment of a price to bring one back to God. Reconciliation speaks of a change in relationship and propitiation, which evokes the OT sacrificial system, and points to the turning away of God’s wrath. These terms and others share some common ground with the biblical concept of salvation but all point to the person and work of Jesus Christ the Savior.
Salvation
Salvation is the rescue from a state of danger and restoration to wholeness and prosperity. In the Bible people are “saved” from foreign nations, from enemies, and from the penalty of sin. Salvation also entails health, wholeness, and victory.
Concept Summary
Salvation is related to the idea of deliverance, victory, and safety. The nouns expressing this concept, including the Hebrew יְשׁוּעָה (yĕšûʿâ, “salvation”) and Greek σωτηρία (sōtēria, “salvation”), generally signify deliverance, safety, and wholeness, and, in the Hebrew Bible, victory. The relevant verbs—including the Hebrew יָשַׁע (yāšaʿ, “to save”) and Greek σῴζω (sōzō, “to save”)—generally mean “to deliver,” “to rescue,” or “to make safe.” They describe bringing people from a state of danger to a state of wholeness and safety. In the OT, the idea of material safety, deliverance from enemies and victory come to the fore, although ideas such as salvation from the penalty of sin are not totally lacking.
In the NT, the concept of salvation often involves the forgiveness of sins and the deliverance from its power and penalty, especially in the Letters. Particularly in the Synoptic Gospels, salvation has to do with physical well-being and safety, and words for salvation are often used of Jesus’ acts of healing.
In both Testaments, then, salvation deals with deliverance from danger and a restoration to wholeness and prosperity. It involves victory from forces that threaten wholeness and prosperity, such as enemies and sickness. The NT emphasizes the work of Jesus as the one who saves people from sin and death, but it is clear that salvation is holistic and involves the well-being of the whole person.
Theological Overview
In the Bible, salvation is a deliverance from a state of danger or sickness to a state of wholeness, safety, or prosperity. In the OT, it is often identified with military victory (e.g., Psa 20:7). In the OT, God saved (יָשַׁע, yāšaʿ) the Israelites from Egypt (Exod 14:30). Salvation also may involve prosperity, safety, and the reversal of negative circumstances (e.g., 1 Sam 2:1). The nouns related to Hebrew yāšaʿ have a wide range of meanings, such as deliverance and vindication (יְשׁוּעָה, yĕšûʿâ, “salvation”; Job 13:16) and military victory (יֵשַׁע, yēšaʿ, “salvation”; Pss 18:2; 20:6). Salvation may also involve deliverance from danger in general (Job 5:4, 6), deliverance from exile (Isa 45:17), and deliverance from blood guilt (Psa 51:14).
The NT often depicts the healings and exorcisms of Jesus as salvation (e.g., Mark 6:56; Luke 8:36). In the NT, as well, the concept of being saved from one’s sins comes to the fore (e.g., Luke 1:77), though this concept is not totally lacking in the OT. Meanings more often associated with OT usage are also present in the NT, such as the deliverance from enemies (Luke 1:71) and from danger (Matt 8:25).
The concept of salvation is fundamental for NT theology. In NT thought, salvation involves not only health, safety, and deliverance from physical danger and enemies (Matt 8:25; Matt 9:22; Luke 1:69; Acts 14:9; Heb 11:7) but also personal salvation and deliverance from the power of sin and its penalty (Matt 1:21; Acts 15:11; Rom 5:9; 1 Cor 15:2; Eph 2:8; 2 Thess 2:10; Jas 5:20; Jude 1:23).
Lexical Information
Old Testament
יָשַׁע (yāšaʿ). vb. to save, deliver, help; to be helped, to be victorious. The core meaning of this verb involves helping or saving from danger; some forms can refer to being helped or being victorious.
This is the primary verb for salvation in the Hebrew Bible. It literally refers to helping or saving from danger. It is often used of giving victory in battle (e.g., Psa 20:6). Both God and humans can save (yāšaʿ) people. Moses saved (yāšaʿ) the daughters of Jethro from the shepherds (Exod 2:17). God saved (yāšaʿ) Israel from the Egyptians (Exod 14:30) and later from their enemies through the judges (Judg 2:18). In Psalm 6:5, the psalmist asks Yahweh to save (yāšaʿ) his soul (נֶפֶשׁ, nepeš), i.e., his life. The gods made by humans cannot save (yāšaʿ) people (Jer 2:28).
יְשׁוּעָה (yĕšûʿâ). n. fem. salvation, deliverance, victory, help. Refers to salvation from danger.
This noun is related to the verb יָשַׁע (yāšaʿ, “to save”). It primarily refers to salvation from danger or trouble, especially from enemies. It is used of Yahweh’s deliverance (yĕšûʿâ) of Israel from Egypt at the Red Sea (e.g., Exod 14:13). In 1 Samuel 2:1, Hannah identifies the birth of Samuel, according to God’s promise to her, as salvation (yĕšûʿâ) from God; while she is not being saved from military enemies, she is being saved from trouble and from the ridicule of her husband’s other wife. Psalm 20:6 uses yĕšûʿâ to refer to military victory.
יֵשַׁע (yēšaʿ). n. masc. salvation, deliverance, welfare, victory. Refers to salvation from enemies or to safety more broadly.
This noun is related to the verb יָשַׁע (yāšaʿ, “to save”). It can refer to a state of wholeness and safety; it can also refer to military victory, which results in safety. In Job 5:4, 11 it is used in the sense of safety from danger. In the Psalms, it is used of military victory (e.g., Pss 18:2; 20:6) as well as of prosperity and wholeness more broadly (e.g., Pss 95:1; 132:16).
תְּשׁוּעָה (tĕšûʿâ). n. fem. deliverance, salvation, victory. This noun primarily refers to salvation from enemies.
This noun is related to the verb יָשַׁע (yāšaʿ, “to save”). It often refers to military victory (e.g., Judg 15:18; 1 Sam 11:9; 2 Kgs 13:17). In Isaiah, it refers to deliverance from exile (Isa 45:17; 46:13), which is related to the concept of military victory since it also involves being saved from enemies. Psalm 51:14 refers to salvation (tĕšûʿâ) from bloodguilt.
נָצַל (nāṣal). vb. to deliver, rescue, snatch away. The basic meaning of this verb is “to snatch away (from danger).”
This verb basically denotes snatching away or removing someone from harm, i.e., rescuing them (e.g., Exod 2:17; Judg 6:9). In Psalm 51:16, it is used of rescuing from transgressions and bloodguilt. God can rescue (nāṣal) people, but no one can deliver (nāṣal) people from God’s hand (Deut 32:39).
מָלַט (mālaṭ). vb. to flee, be rescued; to save, rescue. Some forms refer to fleeing or being rescued from danger, while other forms refer to saving or rescuing someone.
The most common forms of this verb denote fleeing from danger to safety (e.g., Gen 19:17) or being rescued from danger (e.g., Psa 22:5). David escaped (mālaṭ) from Saul several times (e.g., 1 Sam 19:17; 23:13). Other forms denote rescuing or delivering from danger. For example, Isaiah 31:5 says that God will rescue (mālaṭ) Jerusalem.
חָלַץ (ḥālaṣ). vb. to rescue, deliver; to be rescued. Some grammatical forms can refer to rescuing, while others can refer to being rescued.
This verb has a variety of different senses, which are partly associated with different grammatical forms. The main relevant sense, “to rescue,” occurs almost exclusively in poetic texts—especially the Psalms, which often speak of God delivering (ḥālaṣ) people from trouble (e.g., Pss 6:4; 140:1). Other grammatical forms mean “to be rescued” (e.g., Psa 60:5). Unlike the verb יָשַׁע (yāšaʿ, “to save”) and related words, ḥālaṣ is not used in the sense of victory or prosperity, though it is used of being rescued from military enemies (e.g., Psa 18:19). In Psalm 91:15, God will rescue and honor the faithful person who calls on him.
פָּלַט (pālaṭ). vb. to escape; to cause to escape. Some forms of this verb mean “to cause to escape,” and thus “to deliver.”
This verb appears almost exclusively in poetic texts. Its basic meaning is “to escape.” Some grammatical forms mean “to cause to escape,” and thus “to rescue.” For example, the psalmist says that God rescued (pālaṭ) his ancestors because they trusted in him (Psa 22:5).
New Testament
σωζω (sōzō). vb. to save. Denotes saving from death or harm.
This verb primarily refers to saving people from death or harm. In the Septuagint it is the usual translation of יָשַׁע (yāšaʿ, “to save”) and can thus also refer to giving victory (e.g., Psa 98:1 LXX). The basic sense of saving from death appears clearly in Luke 23:35, where people mock Jesus for being unable to save (sōzō) himself by coming down from the cross, and in Matt 8:25, where the disciples ask Jesus to save (sōzō) them from the storm. In the Gospels, Jesus saves (sōzō; i.e., heals) people from illnesses (e.g., Matt 9:22; Mark 5:22; 6:56) and from demons (Luke 8:36). In Luke 6:9, Jesus defends healing on the Sabbath by asking whether it is lawful to save (sōzō) life on the Sabbath. In the NT, this verb is often used of God saving people from sins (e.g., Matt 1:21; 1 Cor 1:18); being saved from sin is thus portrayed as being saved from death or harm. This equation is particularly clear in Eph 2:5, which equates being saved (sōzō) with being made alive in Christ after being dead in trespasses.
σωτηρία (sōtēria). n. fem. salvation, wholeness, safety. Can refer to salvation from enemies, but in the NT is usually used of salvation from sin and death through Christ.
This noun is related to σωζω (sōzō, “to save”) and means salvation, wholeness, and safety. In the Septuagint, sōtēria and the closely related word σωτήριος (sōtērios, “salvation”) are the usual translations of the Hebrew יְשׁוּעָה (yĕšûʿâ, “salvation”), יֵשַׁע (yēšaʿ, “salvation”), and תְּשׁוּעָה (tĕšûʿâ, “salvation”), including when these words refer to military victory and rescue from enemies. In the NT, sōtēria can refer to rescue from enemies and other physical dangers (e.g., Luke 1:71; Heb 11:7; Acts 27:34) and to salvation from sins (e.g., Luke 1:77). Often, in the NT, the noun refers to rescue from sin and death through Christ and restoration to wholeness in the kingdom of God (e.g., Acts 4:12; Rom 1:16; Eph 1:13; 1 Pet 1:5; Rev 12:10).
σωτήρ (sōtēr). n. masc. savior. One who saves.
This noun is related to σωζω (sōzō, “to save”) and refers to one who saves. In the Septuagint version of the book of Judges, sōtēr refers to the judge that God raised up to deliver Israel from enemies (Judg 3:9 LXX). In the Psalms, the noun often refers to God as he delivers the faithful or the nation of Israel (Pss 23:5 LXX; 61:3 LXX; 94:1 LXX). It is used in a similar way in Isaiah as in the Psalms (Isa 12:2; 45:21).
The usage of sōtēr in the NT is similar to its usage in the Psalms and Isaiah. In the Song of Mary, she calls God her savior (sōtēr; Luke 1:47). The Samaritans called Jesus the savior (sōtēr) of the world (John 4:42). Peter calls Jesus “our Lord and Savior (sōtēr)” (2 Pet 1:1; 2:20). Similarly, Paul calls Jesus “our God and Savior (sōtēr)” in Titus 2:13.
21.25 σωτηρίαb, ας f: a state of having been saved—‘salvation.’ ἡ γὰρ κατὰ θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἐργάζεται ‘for the sadness that is used by God brings repentance that leads to salvation, in which there is no regret’ 2 Cor 7:10; κομιζόμενοι τὸ τέλος τῆς πίστεως ὑμῶν σωτηρίαν ψυχῶν ‘receiving the purpose of your faith, that is, the salvation of your souls’ 1 Pe 1:9.
21.26 σωτηρίαc, ας f: the process of being saved—‘salvation.’ ἡμῖν ὁ λόγος τῆς σωτηρίας ταύτης ἐξαπεστάλη ‘the message about this salvation has been sent to us’ Ac 13:26.
Although it is difficult and sometimes impossible to determine whether σωτηρία refers to the state of being saved (21.25) or the process of being saved, in some languages it is obligatory to choose one or the other meaning.
21.27 σῴζωb: to cause someone to experience divine salvation—‘to save.’ εὐδόκησεν ὁ θεὸς … σῶσαι τοὺς πιστεύοντας ‘God decided … to save those who believe’ 1 Cor 1:21; τοῖς πᾶσιν γέγονα πάντα, ἵνα πάντως τινὰς σώσω ‘so I became all things to all people that I might save at least some’ 1 Cor 9:22; χάριτί ἐστε σεσῳσμένοι ‘you have been saved by grace’ Eph 2:5.
21.28 σωτήριος, ον: pertaining to divine salvation—‘saving, bringing salvation.’ ἐπεφάνη γὰρ ἡ χάρις τοῦ θεοῦ σωτήριος πᾶσιν ἀνθρώποις ‘the saving grace of God has appeared to all people’ or ‘the grace of God has appeared bringing salvation to all people’ Tt 2:11.
21.29 σωτήριονa, ου n: the means by which people experience divine salvation—‘salvation, the way of saving, the manner of saving.’ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ θεοῦ ‘all will see the way God saves’ Lk 3:6.
21.30 σωτήριονb, ου n: the message about God saving people—‘the message of salvation, the message about being saved.’ ὅτι τοῖς ἔθνεσιν ἀπεστάλη τοῦτο τὸ σωτήριον τοῦ θεοῦ αὐτοὶ καὶ ἀκούσονται ‘that this message about God saving people has been sent to the Gentiles and they will listen’ Ac 28:28.
21.31 σωτήρb, ῆρος m: (derivative of σῴζωb ‘to save,’ 21.27) one who saves—‘Savior.’ τοῦ σωτῆρος ἡμῶν θεοῦ ‘God our Savior’ 1 Tm 2:3; ἐξ οὗ καὶ σωτῆρα ἀπεκδεχόμεθα κύριον Ἰησοῦν Χριστόν ‘from where we wait for (our) Savior the Lord Jesus Christ’ Php 3:20.
21.32 ἀπόλλυμαιc: to be lost, in the religious or spiritual sense—‘to be lost, to perish.’ ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μὲν ἀπολλυμένοις μωρία ἐστίν ‘for the message about the cross is foolishness to those who are perishing’ 1 Cor 1:18.
σωτήριος (sōtērios), bringing salvation; saving. Cognate words: ἀσωτία, ἀσώτως, διασῴζω, ἐκσῴζω, σῴζω, σωτήρ, σωτηρία. Heb. equiv. fr. LXX: שֶׁ֫לֶם (10×), יְשׁוּעָה (5×), יֵ֫שַׁע (1×), מוֹעֵד (1×)
21.28 (2) bringing salvation Tt 2:11; saving 1Cl 18.12
21.29 (6) saving Lk 2:30; 3:6; 1Cl 15.6; salvation 1Cl 35.12; 36:1; Diog 12.9
21.30 (2) saving Ac 28:28; bringing salvation Eph 6:17
Forms of σωτήριος
σωτήριόν
JASN(1)
σωτήριος
σωτήριον
JASN(4) JNSN(1)
σωτήριος
σωτήριος
JNSF(1)
σωτήριος
σωτηρίου
JGSN(2)
σωτήριος
σωτηρίῳ
JDSN(1)
σωτήριος
σῴζω, σωτήρ, σωτηρία, σωτήριος
sōzō, to save, deliver; sōtēr, savior, deliverer; sōtēria, salvation, deliverance; sōtērios, saving, preserving, salutary, helpful
sōzō, S 4982; TDNT 7.965–1003; EDNT 3.319–321; NIDNTT 3.204–206, 209–219; MM 620; L&N 21.18, 21.27, 23.136; BDF §§26, 180; BAGD 789–799 | sōtēr, S 4990; TDNT 7.1003–1021; EDNT 3.325–327; NIDNTT 3.216–223; MM 621–622; L&N 21.22, 21.31; BAGD 800–801 | sōtēria, S 4991; TDNT 7.965–1003; EDNT 3.327–3.329; NIDNTT 3.205–207, 209–216, 218–219; MM 622; L&N 21.18, 21.25, 21.26; BDF §258(1); BAGD 801 | sōtērios, S 4992; TDNT 7.1021–1024; EDNT 3.329; NIDNTT 3.216–217, 221; MM 622; L&N 21.28; BDF §§59(2), 113(1), 187(8); BAGD 801–802
“From the adjective *σαϝος, saos (safe), contracted to sōs (Homeric, Attic), sōos (Ionian and Koine), is derived the factitive verb saoō, saōsō, esaōsa (make safe, healthy), that is to say, (1) save from an immediate threat; (2) procure safety by bringing out of a dangerous situation safe and sound.”1 In Christian language, “salvation, Savior, save” became such specific technical terms that we hardly grasp their meaning for the hearers of the apostolic kerygma. Certainly it is still a matter of being saved from misfortune, but only the usage—literary and popular—of these words allows us to grasp their extension and meaning in the first century: From what dangers is one saved? What is the nature of salvation? Above all, who is the one who saves?2
I. Sōzō and sōtēria in secular Greek.—To save means to deliver when there is a particularly perilous situation, a mortal danger (megalōn kindynōn, Dittenberger, Syl. 1130, 1; Or. 69, 4; 70, 4; 71, 3; SEG VII, 731; SB 8334, 7; 8862, 4; IGUR, n. 193, 6–8): first of all war or deliverance from enemies or opponents,3 then the perils of navigation: “I saved this shipwrecked man when his crew had died”;4 “a young woman was saved from the sea by a dolphin” (Plutarch, Conv. sept. sap. 19; De sol. an. 36); a dedication to Pan: “You saved us when we were astray on the Red Sea … now save the city of Alexandria”;5 saved by the god from the sea (sōtheis ek pelagous, Dittenberger, Or. 74 = SB 8383, 7); Balbillus, “saved from the waters” (ex hydatōn sōtheis).6 This deliverance, this salvation, is spoken of with respect to all the dangers of an earthly pilgrimage,7 notably desert crossings: Besarion was saved from danger thanks to the special protection of the god (E. Bernand, Inscriptions métriques, n. 106, 5 = SB 7905); Isidoros was saved when he was thrown from his carriage by his horses (E. Bernand, Inscriptions métriques, 109, 2; SB 10161); a proskynēma of the Cretan Cheidon: “Travelers … follow your route safe and sound” (sōzomenoi; E. Bernand, Inscriptions métriques, 157, 2; cf. 159, 1 = SB 8382, 4050). But the most common usage of sōtēria, sōzō, is medical: to save means to heal a disease;8 remedies are saviors (Plutarch, De adul. et am. 11; Philo, Alleg. Interp. 3.129; Rewards 145, 170; Worse Attacks Better 110; Joseph 110), physicians are saviors. In the second century BC, a decree of Samos honors the physician Diodorus, who cared for and restored many patients and “was the cause of their salvation.… He placed the common salvation above all fatigue and all expense.”9 In letters, news is sought from correspondents, the writer is anxious because none has been received and rejoices if the news is good: “You will do well to send me a message regarding your health, which is my greatest preoccupation” (P.Phil. 35, 17); “Do not neglect, my brother, to write me regarding your health” (P.Mert. 85, 5; cf. 28, 11); “Write me first, I beg you, regarding your health, and then regarding your desires” (P.Sarap. 91, 7; cf. 92, 21; 95, 6; 100, 13). The physician Eudaemon writes his mother and brothers seeking news from them and assurance regarding their safety (P.Fouad 80, 7). “I rejoiced to receive your letter and to learn that you have been cured of your illness.”10 Frequently sōtēria is associated with hygieia,11 which suggests that salvation is not merely deliverance but also protection or preservation: “May I not see my prayer rejected for the salvation of your children as God keeps them” (P.Apoll. 49, 7; cf. P.Fouad 89, 9; P.Lond. 1919, 21); it is in this sense that Soteria is a tutelary household deity (P.Oslo 148, 12).
This weakened meaning is common; to save is to leave alive,12 protect and pardon,13 preserve from misery,14 remain safe and sound, subsist,15 with a nuance of security (P.Panop.Beatty 2, 16 and 151; P.Mich. 490, 7), so that a way to say “keep a spark from dying” is “save the seed of fire” (Homer, Od. 5.490); pine is good for preserving wine (Plutarch, Quaest. conv. 5.3.1). One keeps (sōzō) one’s beard (Epictetus 1.16.14); Apollonius, an Alexandrian architect, dedicates an altar to Zeus the Sun “for the preservation of all his labors” (hyper tēs sōtērias autou pantōn ergōn, SB 8323); one saves or preserves official documents (P.Fam.Tebt. XV, 49 and 91; SB 9066, col. II, 15), as well as principles (Philo, Spec. Laws 1.59; Epictetus 4.1.120) or a game (Epictetus 4.7.30), marks of kinship (Philo, Creation 145), traditional acts (Spec. Laws 4.102), and a memory (Plutarch, Dem. 2).
In a number of the texts cited, especially in medical usage,16 sōzō andsōtēria have a positive meaning, referring to a good, namely, good health: being well. This is clearly the case with regard to vows hyper sōtērias: a statue is set up, a column is erected, an altar is prepared for the prosperity or happiness of loved ones,17 and especially for the happiness of the emperor;18 thus authorities or private individuals “save” a city, that is, contribute to its welfare, safeguard its happiness;19 so sōtēria is synonymous with eudaimonia (cf. P.Oxy. 2559, 7; Dittenberger, Or. II, 40).
The sōtēria of the universe is attributed to the gods, because Zeus “has arranged everything for the preservation and perfection of the whole” (Plato, Leg. 10.903 b), he protects and nourishes;20 if we leave aside the philosophers (Plato, Phd. c–d; Resp. 6.492 e; Tabula of Cebes 3.2; 4.3; 14.1) and the mystery religions,21 salvation has no moral connotations.22
II. Sōzō and sōtēria in the LXX.—In the Bible, “salvation” has the same meanings as in secular Greek: deliverance, protection, healing, health, happiness, and prosperity; but the Hebrew verb yāšaʿ, which is most commonly used, would originally have the nuance “be spacious, have plenty of room, be comfortable.” It would be the opposite of ṣārar, “be pressed, constrained, oppressed.” Salvation is usually Israel’s independence and security, brought about sometimes by heroes like Manoah (Judg 13:5; cf. Jer 14:9; cf. Philo, Unchang. God 17; Joseph 63; Moses 1.317), sometimes and in fact almost always by God himself in response to the cry of his people.23 Philo constantly emphasizes that the God of Israel is the only Savior,24 helper, and protector of the soul (Drunkenness 111), benefactor (Sobr. 55), providing refuge and complete security (Dreams 1.86; Drunkenness 72); but this OT salvation is also moral and spiritual and applies only to people who have been purified of sin: “Cleanse your heart of evil, O Jerusalem, so that you may be saved.”25
III. Sōzō and sōtēria in the NT.—The secular meanings occur often,26 but the specifically religious meaning is dominant, in contrast to perdition,27 and consists first of all of deliverance from sins (Matt 1:21; Luke 1:68, 69, 71, 77) and “the wrath to come” (Rom 5:9; cf. 1 Cor 3:15; 5:5; 1 Thess 5:9), and hence “reconciliation” (Rom 5:10–11). It has to do with the salvation of the soul (Mark 8:35; 1 Pet 1:9), which is already actual (sēmeron, Luke 19:8; kath’ hēmeran, Acts 2:47; nyn hēmera sōtērias, 2 Cor 6:2; esōthēmen, Rom 8:24; sesōmenoi, Eph 2:5, 8; esōsen, Titus 3:5) and continues to become effective (sōzomenoi, 1 Cor 1:18; 2 Cor 2:15), but will not be complete and definitive until entrance into heaven: eternal life (1 Tim 1:16; 6:12), which is still an object of hope (Rom 8:24; Titus 3:7; Heb 6:18; 1 Pet 1:3). Two major conditions are required: faith28 and perseverance,29 because the undertaking is difficult in the midst of tribulations (Mark 13:20) and its success can be compromised;30 so much so that one may wonder whether in the end “there will be few saved.”31 Jesus answers, “That which is impossible for humans is possible for God” (Luke 18:27). Salvation is a gracious gift from him (Eph 2:5, 8; 2 Tim 1:9), his accomplishment of victory through his might (Rev 7:10; 12:10; 19:1) and the action of his Son (John 3:17; 10:9; Acts 5:31; Heb 2:10; 7:25); so that to be called to set out on the way of salvation is joyous news (Eph 1:13), because success is divinely guaranteed: “The gospel is God’s power for salvation.”32
IV. Sōtēr in secular Greek.—It is first and foremost the gods who have superhuman powers and are sōtēres in that they deliver people from dangers or protect them (Xenophon, Hell. 3.3, 4; PSI 1241, 7; SB 7530, 4, theōn sōzontōn; 9820; P.Oxy. 3069, 20; P.Köln 56, 8; IGLS 1184, B 5; I.Did. 424, 14–15; Firmicus Maternus, Err. prof. rel. 22: tharreite, mystai, tou theou sesōsmenou, estai gar hymōn ek ponōn sōtēria). Zeus is invoked by a suppliant at Philadelphia in these terms in the first century: “May Zeus Savior receive this account favorably and grant in return the benefits of health, safety, peace, and security on land and on sea”;33 Athena (I.Lind., n. 392, 394; I.Rhamn. 23, 3; I.Bulg. 326, 8); Poseidon, “savior of ships” (Ps.-Homer, H. Pos. 22.5); Leda, gives birth to the Dioscuri “for the salvation of the people of earth and of ships” (Ps.-Homer, H. Cast. 33.6); Asclepius;34 Isis and Sarapis, the former being as a healer the object of the most widespread worship.35
With the help or the protection of the gods, humans also can be saviors, especially by delivering their country or perfecting their institutions,36 so that the title sōtēr is used in the fifth century BC for men of politics, for Gelon (Diodorus Siculus 11.26.6), for Brasidas (Thucydides 5.11.1), for Philip of Macedonia (Demosthenes 18.43), for Dionysius of Syracuse (Diodorus Siculus 16.20.6; Plutarch, Dio 46), Camillus (Plutarch, Cam. 10), Lysandridas.37 These tributes are understandable, as is the description of philosophers as “savior”—or alternatively as boēthos38—but adulation and flattery abuse them:39 an acclamation directed to a prefect, “save the city” (sōson polin, P.Oxy. 41, 23); “Save us, prytanēs, your government is excellent” (1414, 22); “Prosper, O prefect, protector of honest people.”40 For having announced the freedom of Greece, Titus Quinctius Flamininus is proclaimed by the crowd “the savior and defender of Greece” (Plutarch, Flam. 10; cf. 16); Theophanes, Pompey’s freedman, is “savior, benefactor, second founder of the country” (Dittenberger, Syl. 753; cf. 751, 754), Marius is “savior of Italy” (Plutarch, Mar. 39); the father of Herodes Atticus (CIG 2.3596; I.Olymp. 622) and various illustrious unknowns, such as Demetrios Kindaburios (TAM II, 3, n. 768) or the officer who denounced Plautianus to Septimus Severus and for this became sōtēr and euergetēs (Herodian 3.12.2; cf. 8.3.4), or wealthy donors (MAMA 6.103, 165; I.Car. 11).
All the same, “savior” in the official and functional titles of sovereigns41 is not unimportant for understanding the language of the NT, especially when the Roman emperor is described as “savior and benefactor,” which are divine attributes.42 In the Hellenistic period, after the decay of the polis, the prince is conceived as representing the divinity and procuring the welfare of his subjects, who look to him for everything—security and happiness.43 Especially illuminating is the letter of the proconsul Paulus Fabius Maximus: “Providence, which governs the course of our lives, has shown attention and goodness and has provided for the most perfect good for life by producing the emperor (Augustus), whom it has filled with virtue in order to make him a benefactor of humanity (eis euergesian anthrōpōn). So it has sent to us and to others a savior (sōtēra) who has put an end to war and will restore order everywhere: Caesar, by his appearing, has realized the hopes of our ancestors; not only has he surpassed earlier benefactors of humanity, but he he leaves no hope to those of the future that they might surpass him. The god’s birthday was for the world the beginning of the good news that he brought (ērxen de tō kosmō tōn di’ auton euangeliōn hē genethlios).”44
V. Sōtēr in the NT.—It is no exaggeration to say that the whole new covenant is summed up in the announcement of the angel to the Virgin Mary: “You shall give birth to a child and you shall call his name Jesus,”45 that is, “Yahweh saves.” This is commented on by Matt 1:21, “because he will save his people from their sins.”46 His mission, his raison d’être, his work are expressed in his name: Savior by antonomasia, the center of history, Die Mitte der Zeit. Pilate presents him as “Jesus, called the Christ” (Matt 27:17), and the crowds acclaim him as a king coming in the name of the Lord (Luke 19:38; cf. 1 Tim 1:17; 6:15); but faith confesses that “God has sovereignly exalted him and given him a Name that is above every name, that at the name of Jesus every knee should bow in the heavens, on the earth, and under the earth.”47
In the Magnificat, the Virgin Mary sets her motherhood in relation with OT sōtēria. She “rejoices in God [her] Savior.”48 Jesus, forgiving the sins of the guilty (Luke 7:48; cf. 5:24) and proclaiming deliverance to the captives (Luke 4:18), lays down that he has come “to seek and to save that which was lost” (Luke 19:10; cf. 5:32; 15:7, 10, 24, 32), which St. John takes to mean the whole world and the gift of eternal life (John 3:17; 4:42; 10:9; cf. 5:34). St. Peter specifies: “Salvation is in no other” (Acts 4:12), because he is the head (archēgos) of the whole economy of salvation (Acts 5:31; 13:23; Heb 2:10; 5:9). As he is the head of the church, he is thereby also “Savior of the body” (Eph 5:24); even Israel will be saved (Rom 11:26).
The Pastoral Epistles insist: “God wishes all people to be saved” (1 Tim 2:4) without distinction of race, group, or qualities, because he is all goodness and beneficence (Titus 3:4); “the living God is the Savior of all people, especially those who believe” (1 Tim 4:10); “Christ Jesus came into the world to save sinners” (1:15). It is “our great God and Savior”49 that was manifested (2 Tim 1:10), bringing grace and peace (Titus 1:4) in superabundance (Titus 3:6).
VI. Sōtērios.—This adjective, very common in the LXX (nearly 140 occurrences), means “saving, preserving, salutary, helpful”; often used as a noun, it refers to things,50 animals,51 and people.52 The five NT occurrences all have a religious meaning.53 The first two are quotations of Isa 40:5 by Simeon: “My eyes have seen your salvation” (Luke 2:30; 3:6); in this context, this instrument of sōtēria (T. Sim. 7.1; Dan 5:10) is “almost a personification of the Savior” (M. J. Lagrange, on this text). The “salvation of God” sent to the pagans, according to Acts 28:28, is the preaching of the gospel, the means of access to the kingdom of God.54 The grace of God that saves all people (charis tou theou sōtērios) that has appeared55 in a way personifies charis, because it evokes the manifestation of the Son of God, the Savior, from his incarnation and his death to his resurrection; a gift of the Father.
σῴζω, σωτήρ, σωτηρία, σωτήριος
sōzō, to save, deliver; sōtēr, savior, deliverer; sōtēria, salvation, deliverance; sōtērios, saving, preserving, salutary, helpful
sōzō, S 4982; TDNT 7.965–1003; EDNT 3.319–321; NIDNTT 3.204–206, 209–219; MM 620; L&N 21.18, 21.27, 23.136; BDF §§26, 180; BAGD 789–799 | sōtēr, S 4990; TDNT 7.1003–1021; EDNT 3.325–327; NIDNTT 3.216–223; MM 621–622; L&N 21.22, 21.31; BAGD 800–801 | sōtēria, S 4991; TDNT 7.965–1003; EDNT 3.327–3.329; NIDNTT 3.205–207, 209–216, 218–219; MM 622; L&N 21.18, 21.25, 21.26; BDF §258(1); BAGD 801 | sōtērios, S 4992; TDNT 7.1021–1024; EDNT 3.329; NIDNTT 3.216–217, 221; MM 622; L&N 21.28; BDF §§59(2), 113(1), 187(8); BAGD 801–802
“From the adjective *σαϝος, saos (safe), contracted to sōs (Homeric, Attic), sōos (Ionian and Koine), is derived the factitive verb saoō, saōsō, esaōsa (make safe, healthy), that is to say, (1) save from an immediate threat; (2) procure safety by bringing out of a dangerous situation safe and sound.”1 In Christian language, “salvation, Savior, save” became such specific technical terms that we hardly grasp their meaning for the hearers of the apostolic kerygma. Certainly it is still a matter of being saved from misfortune, but only the usage—literary and popular—of these words allows us to grasp their extension and meaning in the first century: From what dangers is one saved? What is the nature of salvation? Above all, who is the one who saves?2
I. Sōzō and sōtēria in secular Greek.—To save means to deliver when there is a particularly perilous situation, a mortal danger (megalōn kindynōn, Dittenberger, Syl. 1130, 1; Or. 69, 4; 70, 4; 71, 3; SEG VII, 731; SB 8334, 7; 8862, 4; IGUR, n. 193, 6–8): first of all war or deliverance from enemies or opponents,3 then the perils of navigation: “I saved this shipwrecked man when his crew had died”;4 “a young woman was saved from the sea by a dolphin” (Plutarch, Conv. sept. sap. 19; De sol. an. 36); a dedication to Pan: “You saved us when we were astray on the Red Sea … now save the city of Alexandria”;5 saved by the god from the sea (sōtheis ek pelagous, Dittenberger, Or. 74 = SB 8383, 7); Balbillus, “saved from the waters” (ex hydatōn sōtheis).6 This deliverance, this salvation, is spoken of with respect to all the dangers of an earthly pilgrimage,7 notably desert crossings: Besarion was saved from danger thanks to the special protection of the god (E. Bernand, Inscriptions métriques, n. 106, 5 = SB 7905); Isidoros was saved when he was thrown from his carriage by his horses (E. Bernand, Inscriptions métriques, 109, 2; SB 10161); a proskynēma of the Cretan Cheidon: “Travelers … follow your route safe and sound” (sōzomenoi; E. Bernand, Inscriptions métriques, 157, 2; cf. 159, 1 = SB 8382, 4050). But the most common usage of sōtēria, sōzō, is medical: to save means to heal a disease;8 remedies are saviors (Plutarch, De adul. et am. 11; Philo, Alleg. Interp. 3.129; Rewards 145, 170; Worse Attacks Better 110; Joseph 110), physicians are saviors. In the second century BC, a decree of Samos honors the physician Diodorus, who cared for and restored many patients and “was the cause of their salvation.… He placed the common salvation above all fatigue and all expense.”9 In letters, news is sought from correspondents, the writer is anxious because none has been received and rejoices if the news is good: “You will do well to send me a message regarding your health, which is my greatest preoccupation” (P.Phil. 35, 17); “Do not neglect, my brother, to write me regarding your health” (P.Mert. 85, 5; cf. 28, 11); “Write me first, I beg you, regarding your health, and then regarding your desires” (P.Sarap. 91, 7; cf. 92, 21; 95, 6; 100, 13). The physician Eudaemon writes his mother and brothers seeking news from them and assurance regarding their safety (P.Fouad 80, 7). “I rejoiced to receive your letter and to learn that you have been cured of your illness.”10 Frequently sōtēria is associated with hygieia,11 which suggests that salvation is not merely deliverance but also protection or preservation: “May I not see my prayer rejected for the salvation of your children as God keeps them” (P.Apoll. 49, 7; cf. P.Fouad 89, 9; P.Lond. 1919, 21); it is in this sense that Soteria is a tutelary household deity (P.Oslo 148, 12).
This weakened meaning is common; to save is to leave alive,12 protect and pardon,13 preserve from misery,14 remain safe and sound, subsist,15 with a nuance of security (P.Panop.Beatty 2, 16 and 151; P.Mich. 490, 7), so that a way to say “keep a spark from dying” is “save the seed of fire” (Homer, Od. 5.490); pine is good for preserving wine (Plutarch, Quaest. conv. 5.3.1). One keeps (sōzō) one’s beard (Epictetus 1.16.14); Apollonius, an Alexandrian architect, dedicates an altar to Zeus the Sun “for the preservation of all his labors” (hyper tēs sōtērias autou pantōn ergōn, SB 8323); one saves or preserves official documents (P.Fam.Tebt. XV, 49 and 91; SB 9066, col. II, 15), as well as principles (Philo, Spec. Laws 1.59; Epictetus 4.1.120) or a game (Epictetus 4.7.30), marks of kinship (Philo, Creation 145), traditional acts (Spec. Laws 4.102), and a memory (Plutarch, Dem. 2).
In a number of the texts cited, especially in medical usage,16 sōzō andsōtēria have a positive meaning, referring to a good, namely, good health: being well. This is clearly the case with regard to vows hyper sōtērias: a statue is set up, a column is erected, an altar is prepared for the prosperity or happiness of loved ones,17 and especially for the happiness of the emperor;18 thus authorities or private individuals “save” a city, that is, contribute to its welfare, safeguard its happiness;19 so sōtēria is synonymous with eudaimonia (cf. P.Oxy. 2559, 7; Dittenberger, Or. II, 40).
The sōtēria of the universe is attributed to the gods, because Zeus “has arranged everything for the preservation and perfection of the whole” (Plato, Leg. 10.903 b), he protects and nourishes;20 if we leave aside the philosophers (Plato, Phd. c–d; Resp. 6.492 e; Tabula of Cebes 3.2; 4.3; 14.1) and the mystery religions,21 salvation has no moral connotations.22
II. Sōzō and sōtēria in the LXX.—In the Bible, “salvation” has the same meanings as in secular Greek: deliverance, protection, healing, health, happiness, and prosperity; but the Hebrew verb yāšaʿ, which is most commonly used, would originally have the nuance “be spacious, have plenty of room, be comfortable.” It would be the opposite of ṣārar, “be pressed, constrained, oppressed.” Salvation is usually Israel’s independence and security, brought about sometimes by heroes like Manoah (Judg 13:5; cf. Jer 14:9; cf. Philo, Unchang. God 17; Joseph 63; Moses 1.317), sometimes and in fact almost always by God himself in response to the cry of his people.23 Philo constantly emphasizes that the God of Israel is the only Savior,24 helper, and protector of the soul (Drunkenness 111), benefactor (Sobr. 55), providing refuge and complete security (Dreams 1.86; Drunkenness 72); but this OT salvation is also moral and spiritual and applies only to people who have been purified of sin: “Cleanse your heart of evil, O Jerusalem, so that you may be saved.”25
III. Sōzō and sōtēria in the NT.—The secular meanings occur often,26 but the specifically religious meaning is dominant, in contrast to perdition,27 and consists first of all of deliverance from sins (Matt 1:21; Luke 1:68, 69, 71, 77) and “the wrath to come” (Rom 5:9; cf. 1 Cor 3:15; 5:5; 1 Thess 5:9), and hence “reconciliation” (Rom 5:10–11). It has to do with the salvation of the soul (Mark 8:35; 1 Pet 1:9), which is already actual (sēmeron, Luke 19:8; kath’ hēmeran, Acts 2:47; nyn hēmera sōtērias, 2 Cor 6:2; esōthēmen, Rom 8:24; sesōmenoi, Eph 2:5, 8; esōsen, Titus 3:5) and continues to become effective (sōzomenoi, 1 Cor 1:18; 2 Cor 2:15), but will not be complete and definitive until entrance into heaven: eternal life (1 Tim 1:16; 6:12), which is still an object of hope (Rom 8:24; Titus 3:7; Heb 6:18; 1 Pet 1:3). Two major conditions are required: faith28 and perseverance,29 because the undertaking is difficult in the midst of tribulations (Mark 13:20) and its success can be compromised;30 so much so that one may wonder whether in the end “there will be few saved.”31 Jesus answers, “That which is impossible for humans is possible for God” (Luke 18:27). Salvation is a gracious gift from him (Eph 2:5, 8; 2 Tim 1:9), his accomplishment of victory through his might (Rev 7:10; 12:10; 19:1) and the action of his Son (John 3:17; 10:9; Acts 5:31; Heb 2:10; 7:25); so that to be called to set out on the way of salvation is joyous news (Eph 1:13), because success is divinely guaranteed: “The gospel is God’s power for salvation.”32
IV. Sōtēr in secular Greek.—It is first and foremost the gods who have superhuman powers and are sōtēres in that they deliver people from dangers or protect them (Xenophon, Hell. 3.3, 4; PSI 1241, 7; SB 7530, 4, theōn sōzontōn; 9820; P.Oxy. 3069, 20; P.Köln 56, 8; IGLS 1184, B 5; I.Did. 424, 14–15; Firmicus Maternus, Err. prof. rel. 22: tharreite, mystai, tou theou sesōsmenou, estai gar hymōn ek ponōn sōtēria). Zeus is invoked by a suppliant at Philadelphia in these terms in the first century: “May Zeus Savior receive this account favorably and grant in return the benefits of health, safety, peace, and security on land and on sea”;33 Athena (I.Lind., n. 392, 394; I.Rhamn. 23, 3; I.Bulg. 326, 8); Poseidon, “savior of ships” (Ps.-Homer, H. Pos. 22.5); Leda, gives birth to the Dioscuri “for the salvation of the people of earth and of ships” (Ps.-Homer, H. Cast. 33.6); Asclepius;34 Isis and Sarapis, the former being as a healer the object of the most widespread worship.35
With the help or the protection of the gods, humans also can be saviors, especially by delivering their country or perfecting their institutions,36 so that the title sōtēr is used in the fifth century BC for men of politics, for Gelon (Diodorus Siculus 11.26.6), for Brasidas (Thucydides 5.11.1), for Philip of Macedonia (Demosthenes 18.43), for Dionysius of Syracuse (Diodorus Siculus 16.20.6; Plutarch, Dio 46), Camillus (Plutarch, Cam. 10), Lysandridas.37 These tributes are understandable, as is the description of philosophers as “savior”—or alternatively as boēthos38—but adulation and flattery abuse them:39 an acclamation directed to a prefect, “save the city” (sōson polin, P.Oxy. 41, 23); “Save us, prytanēs, your government is excellent” (1414, 22); “Prosper, O prefect, protector of honest people.”40 For having announced the freedom of Greece, Titus Quinctius Flamininus is proclaimed by the crowd “the savior and defender of Greece” (Plutarch, Flam. 10; cf. 16); Theophanes, Pompey’s freedman, is “savior, benefactor, second founder of the country” (Dittenberger, Syl. 753; cf. 751, 754), Marius is “savior of Italy” (Plutarch, Mar. 39); the father of Herodes Atticus (CIG 2.3596; I.Olymp. 622) and various illustrious unknowns, such as Demetrios Kindaburios (TAM II, 3, n. 768) or the officer who denounced Plautianus to Septimus Severus and for this became sōtēr and euergetēs (Herodian 3.12.2; cf. 8.3.4), or wealthy donors (MAMA 6.103, 165; I.Car. 11).
All the same, “savior” in the official and functional titles of sovereigns41 is not unimportant for understanding the language of the NT, especially when the Roman emperor is described as “savior and benefactor,” which are divine attributes.42 In the Hellenistic period, after the decay of the polis, the prince is conceived as representing the divinity and procuring the welfare of his subjects, who look to him for everything—security and happiness.43 Especially illuminating is the letter of the proconsul Paulus Fabius Maximus: “Providence, which governs the course of our lives, has shown attention and goodness and has provided for the most perfect good for life by producing the emperor (Augustus), whom it has filled with virtue in order to make him a benefactor of humanity (eis euergesian anthrōpōn). So it has sent to us and to others a savior (sōtēra) who has put an end to war and will restore order everywhere: Caesar, by his appearing, has realized the hopes of our ancestors; not only has he surpassed earlier benefactors of humanity, but he he leaves no hope to those of the future that they might surpass him. The god’s birthday was for the world the beginning of the good news that he brought (ērxen de tō kosmō tōn di’ auton euangeliōn hē genethlios).”44
V. Sōtēr in the NT.—It is no exaggeration to say that the whole new covenant is summed up in the announcement of the angel to the Virgin Mary: “You shall give birth to a child and you shall call his name Jesus,”45 that is, “Yahweh saves.” This is commented on by Matt 1:21, “because he will save his people from their sins.”46 His mission, his raison d’être, his work are expressed in his name: Savior by antonomasia, the center of history, Die Mitte der Zeit. Pilate presents him as “Jesus, called the Christ” (Matt 27:17), and the crowds acclaim him as a king coming in the name of the Lord (Luke 19:38; cf. 1 Tim 1:17; 6:15); but faith confesses that “God has sovereignly exalted him and given him a Name that is above every name, that at the name of Jesus every knee should bow in the heavens, on the earth, and under the earth.”47
In the Magnificat, the Virgin Mary sets her motherhood in relation with OT sōtēria. She “rejoices in God [her] Savior.”48 Jesus, forgiving the sins of the guilty (Luke 7:48; cf. 5:24) and proclaiming deliverance to the captives (Luke 4:18), lays down that he has come “to seek and to save that which was lost” (Luke 19:10; cf. 5:32; 15:7, 10, 24, 32), which St. John takes to mean the whole world and the gift of eternal life (John 3:17; 4:42; 10:9; cf. 5:34). St. Peter specifies: “Salvation is in no other” (Acts 4:12), because he is the head (archēgos) of the whole economy of salvation (Acts 5:31; 13:23; Heb 2:10; 5:9). As he is the head of the church, he is thereby also “Savior of the body” (Eph 5:24); even Israel will be saved (Rom 11:26).
The Pastoral Epistles insist: “God wishes all people to be saved” (1 Tim 2:4) without distinction of race, group, or qualities, because he is all goodness and beneficence (Titus 3:4); “the living God is the Savior of all people, especially those who believe” (1 Tim 4:10); “Christ Jesus came into the world to save sinners” (1:15). It is “our great God and Savior”49 that was manifested (2 Tim 1:10), bringing grace and peace (Titus 1:4) in superabundance (Titus 3:6).
VI. Sōtērios.—This adjective, very common in the LXX (nearly 140 occurrences), means “saving, preserving, salutary, helpful”; often used as a noun, it refers to things,50 animals,51 and people.52 The five NT occurrences all have a religious meaning.53 The first two are quotations of Isa 40:5 by Simeon: “My eyes have seen your salvation” (Luke 2:30; 3:6); in this context, this instrument of sōtēria (T. Sim. 7.1; Dan 5:10) is “almost a personification of the Savior” (M. J. Lagrange, on this text). The “salvation of God” sent to the pagans, according to Acts 28:28, is the preaching of the gospel, the means of access to the kingdom of God.54 The grace of God that saves all people (charis tou theou sōtērios) that has appeared55 in a way personifies charis, because it evokes the manifestation of the Son of God, the Savior, from his incarnation and his death to his resurrection; a gift of the Father.