Word-Logos-Rhema2
This article contains various ‘sources’ to aid in understanding the two Greek words: “Logos” and “Rhema” – (Most frequently translated as “word”.)
Every Word of God – (Boice, J. M. (1988). Ephesians: An expositional commentary (251–252).
In order to understand the nature of Paul’s teaching in this area we need to know that the word used for “word” in the phrase “the word of God” is not logos, the most common term used in such a phrase, but the word rhēma, which is quite different.
Logosis the most exalted word. It was a great word in secular Greek even before it was taken over and used in a special way in the New Testament. Hundreds of years before the time of Christ there was a Greek philosopher named Heraclitus who wrestled with the question of how there could be order in a universe in which everything seemed to be changing. Heraclitus was the philosopher who said, “You can’t step into the same river twice.” He meant that the water of the river is always moving. So when you step into the river the second time it is no longer the same river. It has changed. To Heraclitus all life was like that. Nothing was stable. All things were changing. But if that is so, he asked, how is it that all things remain the same? Why is the experience of one generation the same as that of people who have gone before? Heraclitus concluded that the Word of God (he called it the logos) stood behind everything we see and governed it. God’s logos was the ordering principle of the world.
This is the word the apostle John picked up and used with such effect in the opening chapter of his gospel, saying, “In the beginning was the Word, and the Word was with God, and the Word was God. … The Word became flesh and made his dwelling among us” (John 1:1, 14). In John’s prologue logos refers to nothing less than the Lord Jesus Christ. He is God’s full and final “word” to mankind. The Scriptures, which are the Word of God in a parallel sense, tell us about him.
Rhēmais not like that. While logos embraces nearly everything, rhēma has a slighter weight. It really means “a saying,” in this case, a particular, specific portion of God’s written revelation. John 3:16 is a rhēma. Romans 3:23 is a rhēma, and so on for all the other specific portions of the written “Word of God.” It is important to see this, as I said, because according to Paul’s teaching we are to overcome Satan by the particular words or portions of Scripture.
MacArthur, J. F., Jr. (1986). Ephesians.
(Eph. 6:17) – The sword of the Spiritis first of all a defensive weapon, capable of deflecting the blows of an opponent. It is the believer’s supreme weapon of defense against the onslaughts of Satan.[5 highlights]Unlike the shield, however, which gives broad and general protection, the sword can deflect an attack only if it is handled precisely and skillfully. It must parry the enemy weapon exactly where the thrust is made. When Jesus was tempted by Satan in the wilderness, His defense for each temptation was a passage of Scripture that precisely contradicted the devil’s word (Matt. 4:4, 7, 10). The Christian who does not know God’s Word well cannot use it well.[5 highlights]Satan will invariably find out where we are ignorant or confused and attack us there. Scripture is not a broadsword (rhomphaia) to be waved indiscriminately, but a dagger to be used with great precision.
Christians who rely simply on their experience of salvation and their feelings to get them through are vulnerable to every sort of spiritual danger. They get into countless compromising situations and tall prey to innumerable false ideas and practices, simply because they are ignorant of the specific teachings of Scripture.
The term Paul uses here for word is not logos, which refers to general statements or messages, but is rhēma, which refers to individual words or particular statements.[6 highlights]The apostle is therefore not talking here about general knowledge of Scripture, but is emphasizing again the precision that comes by knowledge and understanding of specific truths. Like Jesus did in the wilderness, we need to use specific scriptural truths to counter specific satanic falsehoods. That is why Paul counseled Timothy, “Be diligent to present yourself approved to God as a workman who does not need to be ashamed, handling accurately the word of truth” (2 Tim. 2:15).[7 highlights]The faithful believers of Revelation 12 “overcame him [the accuser] because of the blood of the Lamb and because of the word of their testimony” (v. 11).
Eph 5:26 – What is “the word” that accompanies baptism? The Greek term rhēma means something spoken—an utterance. It could refer to the preaching of the gospel at a baptismal service (1 Peter 1:23–25). It is more likely, however, to indicate the formula used at the moment of baptism. In principle, this was trinitarian in shape but on occasion it simply invoked the all-sufficient name of Jesus. Others, again, take rhēma to be the word spoken by the candidate for baptism as he confessed his faith in Christ and called on the Savior’s name.
Wood – (A. S. (1981). Ephesians. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary.)
Eph. 6:17 –
The Christian’s only weapon of offence is “the sword of the Spirit,” either as supplied by the Spirit (like “the full armor of God” in vv. 11, 13), or as used by the Spirit, though these may be complementary rather than alternative ideas. “The word of God” (rhēma theou) is the divine utterance or speech (“the words that come from God” NEB). This is not the usual expression, which is ho logos tou theou. In Isaiah 11:4 the Messiah is portrayed as one who strikes the ruthless with the rod (šeḇeṭ, a sceptre) of his mouth, i.e., by the authoritative impact of what he says. Elsewhere in Scripture, speech is compared to a sword.
But what is this utterance of God? Some identify it with the recorded word of Scripture in the OT. Some take it to be remembered sayings of Jesus or apostolic dicta eventually to be incorporated into the NT. Many think it is the gospel (v. 15), which is the power of God (Rom 1:16). Others regard it as words given by the Spirit to meet the critical need of the moment, or as prayer in which the Spirit speaks through the Christian (v. 18). Allan concludes that the best interpretation is probably the most obvious: “As Jesus used the words of Scripture to repulse the tempter, so must the Christian the words the Spirit has inspired to drive away Satan” (p. 138). It is significant that in Matthew’s temptation narrative Jesus himself (quoting Deut 8:3) refers to “every word [rhēma] that comes from the mouth of God” (Matt 4:4) and employs relevant Scriptures to defeat the devil’s stratagems.
Jobes, K. H. (2005). 1 Peter. Baker Exegetical Commentary on the New Testament (132–133). Grand Rapids, MI: Baker Academic.
The thought that Scripture is the milk of Christian life has much appeal both in the immediate context of 1 Peter and on general principle. Certainly, Christians should read their Bible, in which is found the revelation of Jesus Christ, and thereby grow in their salvation from new birth to final glory.
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Further considerations must also contribute to the identification of the referent of the milk metaphor. First, the word-milk interpretation lacks metaphorical coherence with the context presumed to inform it. In 1:23–25, the logos of God is identified as the seed, or sperm, that regenerates new life in the believer. The gospel preached to the Christians of Asia Minor is understood to be the eternal rhēma of the Lord that, according to Peter, was already known to Isaiah (Isa. 40:6–8). While logos and rhēma are generally synonymous in Greek usage, it appears that Peter takes advantage of the lexical variation the language offers to distinguish the external preaching of the word of God from the internal effect of regeneration in those who believe it. In 1:25 he uses rhēma and in 1:23, logos. In Peter’s thought, the regeneration of new life by God’s word is inextricably linked with the external preaching of God’s word; nevertheless, the two concepts are distinct. If the distinction between logos and rhēma is deliberate, Peter’s choice of the cognate word logikos in 2:2 would align the milk metaphor more closely with the word (logos) of God as the regenerating seed in 1:23 (as opposed to the preached rhēma in 1:25). But that introduces a metaphorical incoherence between “milk” and “seed,” which raises the question of whether the same concept, word of God, should be construed as the referent of both metaphors.
Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
(E)We conclude, therefore, that the loutrón, bath or washing of water, cannot be physical baptism but is a symbol of the cleansing of the soul, even as water is used for the cleansing of the body. And so that there may be no mistake that this is symbolism, Paul adds the qualifying dat. with the prep. en (1722), in or with, rhḗmati (4487), utterance. Rhḗma is that which God speaks or utters in contrast to lógos (3056), intelligent word, either spoken or written. It is not a physical bath with physical water that is spoken of here, but it is en rhḗmati, in word or with word. This concerns God’s Word. He said salvation would come when we believe in Christ. No explanation is necessary or needed which is indicated by the use of rhḗma, utterance, instead of lógos (3056), intelligence spoken out. Rhḗma stands for what God said which allows us, when we believe, to be born again. As the water cleanses our body when we bathe, so the Holy Spirit applies God’s Word when we believe it unto salvation. If man believes what God has said, he is saved and he is cleansed. Eph. 5:26 begins with the phrase, “That he might sanctify her [the Church]” (a.t.). This is a telic phrase meaning for the purpose of sanctifying her. The verb hagiásē is in the aor. subjunctive which indicates a definitive act to be accomplished once and for all for the purpose of setting the Church apart, having cleansed her by means of the washing of water, i.e., with the Word. The verb hagiázō here and in many other portions of Scripture indicates the behavior of the believers who constitute the Church. Once Jesus Christ cleanses us from sin, He sets us apart to live a life of honor to the One who cleansed us.
2031. ἔποςépos; gen. épous, neut. noun from épō (2036), to speak. A word. As used in Heb. 7:9, “so to speak” (a.t.).
Deriv.: nḗpios (3516), one who cannot speak, infant.
Syn.: lógos (3056), word, expression of thought; rhḗma (4487), that which is spoken, word; laliá (2981), saying, speech; lógion (3051), utterance of God, oracle.
Ant.: sigḗ (4602), silence.
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(IV)As to the distinction between lógos and laliá (2981), speech:
John 8:43 is a problematic passage in which we have both words, laliá and lógos, used by our Lord. He was debating with the Pharisees. They were listening to what He had to say, but they were not capable of understanding because they did not want to understand. The Lord said to them, “Why do ye not understand my speech [lalián]?” In other words, What I am saying to you seems to have no meaning whatsoever. And why did it have no meaning? The reason is explained in the balance of the paragraph, “Even because ye cannot hear my word [lógon],” or better still, “Because you cannot understand and obey [akoúō {191}] my lógon,” (a.t.) or speech, with its intended meaning. What the Lord really meant is that those who will not give room in their hearts to His truth will not understand His speech or utterance, the outward form of His language which His Word (lógos) assumes. Those who are of God hear God’s words (rhḗmata, pl. of rhḗma [4487], John 3:34; 8:47). The word rhḗma here is equivalent to lógos.John 3:34 says that Jesus Christ, being sent of God, speaks exactly God’s utterances which those who are of God understand and which those who are not of God do not understand because they do not accept them as the utterance of God.
In John 1:1, Jesus Christ in His preincarnate state is called ho Lógos, the Word, presenting Him as the Second Person of the Godhead who is the eternal expression of the divine intelligence and the disclosure of the divine essence. This self–revealing characteristic of God was directed toward, and utterly achieved for mankind in the incarnation (John 1:14, 18).
Following is different scripture references when “rhema” was used in the Bible:
4487. ῥῆμαrhḗma; gen. rhḗmatos, neut. noun from rhéō (4483), to speak. That which is spoken, a statement, word.
(I)Particularly a word as uttered by a living voice. Pl. tá rhḗmata, words (Matt. 12:36; 26:75; Mark 9:32; 14:72; Luke 1:38; 2:17, 19, 50, 51; 7:1; 9:45; 18:34; 20:26; 24:8, 11; John 8:20; Acts 2:14; 6:11, 13; 10:44; 26:25; 11:16; 16:38; 28:25; Rom. 10:18 quoted from Ps. 19:5; 2 Cor. 12:4; Heb. 12:19; Sept.: Gen. 27:34, 42; Job 15:3; 31:40; Ps. 5:2).
(II)Collectively, word, pl. words, meaning saying, speech, discourse.
(III)In the NT usage, often it has a particular meaning depending on the adjuncts or context:
(A)Charge, accusation (Matt. 5:11; 18:16; 27:14; 2 Cor. 13:1 in allusion to Deut. 19:15 [cf. Num. 14:36]).
(B)Prediction, prophecy, equivalent to rhḗmata proeirēména, sayings foretold (2 Pet. 3:2; Jude 1:17). Rhḗmata toú Theoú (2316), sayings of God (Rev. 17:17 [TR]).
(C)Promise from God (Luke 2:29; Heb. 6:5; Sept.: 1 Kgs. 8:20; 12:15).
(D)Command (Matt. 4:4; Luke 4:4, used metonymically meaning upon everything which God decrees, quoted from Deut. 8:3, spoken in reference to the manna; 5:5, word of God, his omnipotent decree; Heb. 1:3; Sept.: Josh. 1:13; 1 Sam. 17:29 [cf. Ex. 34:28; Prov. 3:1]).
(E)Spoken of a teacher, word, teaching, precept, doctrine, the same as tá rhḗmata tḗs zōḗs (2222), of life, that is, the words of life (John 6:68; Acts 5:20); with pará (3844), from, with the gen. (Acts 10:22); with prós (4314), to, with the acc. (Acts 11:14); with the gen. such as rhḗma tḗs pistéōs (gen. of pístis [4102], faith), word of the faith; rhḗma Theoú (2316), word of God (Luke 3:2), or Kuríou (2962), of the Lord, meaning the doctrines and promises of God revealed and taught in the Bible (John 3:34; 8:47; 17:8; Acts 10:37; Rom. 10:17; Eph. 5:26; 6:17; 1 Pet. 1:25); of Jesus, tá rhḗmata, the words (John 5:47; 6:63; 10:21; 12:47, 48; 14:10; 15:7).
(F)A pronouncement from God. In the Sept., more often found as lógos (3056), word (Jer. 1:4, 11; Ezek. 3:16; 6:1).
(IV)Metonymically for things spoken of, a matter, affair, in the sing. (Luke 2:15; Sept.: Gen. 21:11; 40:1); in the pl. (Luke 1:65; Acts 5:32; Sept.: Gen. 20:8). The phrase ou . . . pán rhḗma (ou [3756], not; pán, the neut. of pás [3956], every), not every word meaning nothing at all, nothing whatever (Luke 1:37 [cf. Sept.: Gen. 18:14; Deut. 17:8]).
Syn.: lógos (3056), the expression of thought, while rhḗma stands for the subject matter of the word or the thing which is spoken about; épos (2031), a word or proverb; laliá (2981), saying, speech, talk.
Ant.: sigḗ (4602), silence.
Edwards, R. (2003). Discovering John (87–88). (Reference to the Jewish Scriptures where the word “dabar” would correspond to “Logos”.
Readers familiar with the Jewish Scriptures could not fail to remember the rich and diverse ways in which ‘word’ is used there. Logos would be seen as corresponding to dabar, occurring no fewer than 1,430 times in the Hebrew Bible in the sense of ‘matter’, ‘thing’, or ‘spoken’ or ‘written word’ (Edwards, 1988a, pp. 1101f.). Along with rhēma, ‘spoken word’, ‘saying’ (an alternative translation for dabar), logos expresses God’s action in creation: ‘By the word of the Lord the heavens were made’ (Ps. 33:6; cf. Ps. 148:5; Gen. 1:3, 6, etc.). Ever reliable and effective, God’s word sustains the universe through what we call natural phenomena (cf. Ps. 147. 16–18), and acts in history for healing and salvation (cf. Ps. 107:20; Isa. 55:10f.). It also serves as God’s agent for judgement, as in Wisdom 18:15f., where God’s all-powerful logos leaps down from heaven like a stern warrior, bearing his decree for the Egyptians’ death.
Word – Richards, L. (2001). Every name of God in the Bible. Everything in the Bible series (160–161). Nashville, TN: Thomas Nelson.
John 1:1 introduces us to the preincarnate Christ, giving Him the title “the Word” (John 1:1). Verses 1–3 read as follows:
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made.
Verse 14declares, “the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” It is clear that John identifies Jesus as the eternal Word. But what is the significance of the name or title “the Word”?
Ancient Greek had two primary terms for “word.” Rhema generally indicated a specific word or utterance. Logos, the word chosen by John, had broader application. The phrase “word of God” focuses on communication. God has spoken, revealing both truth and Himself to us.
In calling Jesus “the Word” (v. 1), John reminds us that the incarnation of Jesus so fully expresses who God is that Christ could say, “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (v. 18).
Thus, the Word expresses God’s vital self-expression through the totality of His involvement in His universe and in our lives. When we acknowledge the Word of God, we affirm that Scripture is God’s revelation to us. But we also confess our belief that God has fully and perfectly expressed Himself in Jesus. Christ shows us who the Father is and who He wants to be for us.
From Holman NT Commentary: Romans
The apostle John agreed with Paul’s assessment of Israel’s condition. Even though the Israelites saw Jesus’ miracles with their own eyes, “they still would not believe in him” (John 12:37). John then says this was in fulfillment of Isaiah 53:1, just as Paul did. Paul then reiterates what he said in verses 14–15, that faith can only come through hearing the message, and the message is heard through the word of Christ. The word of Christ here is perhaps best taken as “the spoken words about Christ,” referring to the preaching of the gospel. Word is rhema, the uttered or spoken word as opposed to logos, the revealed word as expression of thought. A. T. Robertson has christou as an objective genitive (Robertson, 4:390), yielding “the spoken message about Christ.”
Mills, M. S. (1999). The Life of Christ: A Study Guide to the Gospel Record (Mt 27:2–Jn 18:38). Dallas, TX: 3E Ministries.
Mark 12:36– v 36 idle = careless.
word = saying, utterance; ‘rhema’ not ‘logos’—the ‘breath’ [articulation] of a word rather than its actual substance.
of it = (lit.) concerning it.
v 37 words = ‘logos,’ the substance of the matter, not simply the articulation.
Luke 17:8 – v 8 have given = perfect tense.
words = (‘rhema’) the actual word by word articulation as distinct from the concepts.
came forth = (or) proceeded.
Matt. 27:14 – v 14 word = this Greek word denotes the articulation of the word, and does not emphasize its meaning (‘rhema’ not ‘logos’).
marveled = was amazed.
(Luke 23:1–5)
Nelson New Illustrated Commentary: (Gk. logos) (1:23; 2:8; 3:1, 15; 4:5; Rom. 9:6; Eph. 1:13) Strong’s #3056; (Gk. rhema) (1:25; Rom. 10:17; Eph. 5:26) Strong’s #3056; 4487: In 1:23 the Greek expression for word is logos, referring primarily to the idea. In 1:25 the Greek term is rhema, referring primarily to the spoken word. The spoken word is the gospel preached and proclaimed (the use of rhema in Rom. 10:17, 18). “The word of the Lord” is the gospel message about the Lord Jesus Christ. This word can regenerate men and women. Peter adapted the OT text (which says “the word of our God” in Is. 40:6–8) to its NT context.
Vine’s Dictionary: (Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vol. 2: Vine’s Complete Expository Dictionary of Old and New Testament Words (683). Nashville, TN: T. Nelson.)
WORD
1. logos (λόγος, 3056) denotes (I) “the expression of thought”—not the mere name of an object—(a) as embodying a conception or idea, e.g., Luke 7:7; 1 Cor. 14:9, 19; (b) a saying or statement, (1) by God, e.g., John 15:25; Rom. 9:9; 9:28, rv, “word” (kjv, “work”); Gal. 5:14; Heb. 4:12; (2) by Christ, e.g., Matt. 24:35 (plur.); John 2:22; 4:41; 14:23 (plur.); 15:20. In connection with (1) and (2) the phrase “the word of the Lord,” i.e., the revealed will of God (very frequent in the OT), is used of a direct revelation given by Christ, 1 Thess. 4:15; of the gospel, Acts 8:25; 13:49; 15:35, 36; 16:32; 19:10; 1 Thess. 1:8; 2 Thess. 3:1; in this respect it is the message from the Lord, delivered with His authority and made effective by His power (cf. Acts 10:36); for other instances relating to the gospel see Acts 13:26; 14:3; 15:7; 1 Cor. 1:18, rv; 2 Cor. 2:17; 4:2; 5:19; 6:7; Gal. 6:6; Eph. 1:13; Phil. 2:16; Col. 1:5; Heb. 5:13; sometimes it is used as the sum of God’s utterances, e.g., Mark 7:13; John 10:35; Rev. 1:2, 9; (c) discourse, speech, of instruction, etc., e.g., Acts 2:40; 1 Cor. 2:13; 12:8; 2 Cor. 1:18; 1 Thess. 1:5; 2 Thess. 2:15; Heb. 6:1, rv, marg.; doctrine, e.g., Matt. 13:20; Col. 3:16; 1 Tim. 4:6; 2 Tim. 1:13; Titus 1:9; 1 John 2:7;
2. rhema (ῥη̂μα, 4487) denotes “that which is spoken, what is uttered in speech or writing”; in the singular, “a word,” e.g., Matt. 12:36; 27:14; 2 Cor. 12:4; 13:1; Heb. 12:19; in the plural, speech, discourse, e.g., John 3:34; 8:20; Acts 2:14; 6:11, 13; 11:14; 13:42; 26:25; Rom. 10:18; 2 Pet. 3:2; Jude 17; it is used of the gospel in Rom. 10:8 (twice), 17, rv, “the word of Christ” (i.e., the “word” which preaches Christ); 10:18; 1 Pet. 1:25 (twice); of a statement, command, instruction, e.g., Matt. 26:75; Luke 1:37, rv, “(no) word (from God shall be void of power)”, v. 38; Acts 11:16; Heb. 11:3.
The significance of rhema(as distinct from logos) is exemplified in the injunction to take “the sword of the Spirit, which is the word of God,” Eph. 6:17; here the reference is not to the whole Bible as such, but to the individual scripture which the Spirit brings to our remembrance for use in time of need, a prerequisite being the regular storing of the mind with Scripture.
Notes:(1) Epos, “a word,” is used in a phrase in Heb. 7:9, lit., “(as to say) a word,” rv, “(so to) say,” kjv, “(as I may so) say”; logos is reasoned speech, rhema, an utterance, epos, “the articulated expression of a thought” (AbbottSmith). (2) In Rom. 16:18, kjv, chrestologia, “useful discourse” (chrestos, “beneficial”), is rendered “good words” [rv, “smooth … (speech)”].¶ (3) For logikos, 1 Pet. 2:2 (rv, “spiritual”), rendered “of the word,” kjv, see milk. (4) For the verb apangello, rendered “to bring word,” see bring, No. 36. (5) In Matt. 2:13, kjv, eipon, “to tell” (rv), is rendered “bring … word.” (6) For “enticing words,” Col. 2:4, see entice and persuasiveness. (7) For “strifes of words,” 1 Tim. 6:4, kjv, and “strive … about words,” 2 Tim. 2:14, see strife, strive. (8) For suntomos, Acts 24:4, “a few words,” see few, B.¶ For the same phrase see few, A, Nos. 1 and 2.