Revision #8959
Rhema
Localized for English-speaking readers (msgbatch_01GvFKF6zaroxwZ2RCatyoPp)
Status: approved
Changes from the previous English revision
= ## Occurrences in Scripture
=
- Rhema is a Greek word in the New Testament meaning "word" or "saying." It is used alongside logos, which has the same meaning. The New Korean Revised Version renders both words mostly as *malsseum* ("word") or *mal* ("saying"), so readers of the Korean Bible alone cannot tell the two apart. Representative passages in which rhema appears include the following:
+ Rhema is a Greek word in the New Testament meaning "word" or "saying." It appears alongside logos, which has the same meaning. Translations usually render both words as "word" or "saying." The Korean New Korean Revised Version, for example, does so, and its readers cannot tell the two words apart. Representative passages in which rhema appears include the following:
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= - Matthew 4:4: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
…
= ## Meaning and Background
=
- Rhema is a noun derived from a verb meaning "to speak." Its basic meaning is "that which is spoken," that is, an utterance. At times it extends to the "thing" or "event" to which a word refers. In Luke 2:15, "this thing which is come to pass," which the shepherds set out to see, translates rhema, and in Luke 2:19, "all these things" that Mary kept in her heart translates the plural of rhema. Matthew 18:16, quoting Deuteronomy 19:15, says "that in the mouth of two or three witnesses every word may be established"; here "word" (in the sense of a matter or fact) is also rhema. The Hebrew *dabar* means both "word" and "thing." The Septuagint rendered it with both rhema and logos, and this use of rhema is explained as reflecting that influence.
+ Rhema is a noun derived from a verb meaning "to speak." Its basic meaning is "that which is spoken," that is, an utterance. At times it also denotes the "thing" or "event" to which a word refers. In Luke 2:15, the shepherds set out to see "this thing which is come to pass," and the Greek word there is rhema. In Luke 2:19, "all these things" that Mary kept in her heart renders the plural of rhema. Matthew 18:16 quotes Deuteronomy 19:15: "that in the mouth of two or three witnesses every word may be established." Here "word," in the sense of a matter or fact, is also rhema. The Hebrew *dabar* means both "word" and "thing." The Septuagint translated it with both rhema and logos, and scholars attribute this use of rhema to that influence.
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= ## Relationship to Logos
=
- Within the New Testament, rhema and logos are largely used interchangeably. First Peter 1:23 uses logos for "the word of God, which liveth and abideth for ever," while 1:25, shortly after, uses rhema for "the word of the Lord." Likewise, among passages that compare the word to a sword, Ephesians 6:17 uses rhema, whereas Hebrews 4:12 uses logos. For this reason, many lexicons and commentaries regard the two words as nearly synonymous, granting only that rhema places somewhat more emphasis on a concrete utterance. However, only logos is used as a title for Jesus Christ, as in John 1.
+ Within the New Testament, rhema and logos are largely interchangeable. First Peter 1:23 uses logos for "the word of God, which liveth and abideth for ever," and 1:25, shortly afterward, uses rhema for "the word of the Lord." Two passages compare the word to a sword: Ephesians 6:17 uses rhema, and Hebrews 4:12 uses logos. For this reason, many lexicons and commentaries regard the two words as nearly synonymous. They allow only that rhema places somewhat more emphasis on a concrete utterance. However, only logos serves as a title for Jesus Christ, as in John 1.
=
= ## Interpretation and Debate
=
- In the twentieth century, some within Pentecostalism and the charismatic movement taught a distinction between the two words: logos is the written, general word, while rhema is the living word that the Holy Spirit gives to a particular person in a particular situation. Kenneth Hagin, a leader of the American Word of Faith movement, is reported to have founded a Bible training center bearing the name "Rhema."
+ In the twentieth century, some within Pentecostalism and the charismatic movement taught a distinction between the two words. In this view, logos is the written, general word, while rhema is the living word that the Holy Spirit gives to a particular person in a particular situation. Kenneth Hagin, a leader of the American Word of Faith movement, is reported to have founded a Bible training center named "Rhema."
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- This distinction has met with objections. Critics, including those in the Reformed tradition, point out that, as the usages above show, the original language offers little basis for such a distinction. They also express concern that the distinction may lead people to treat subjective personal experiences as carrying the same authority as the word of God and may weaken the principle of the sufficiency of Scripture. Those who use the distinction explain that rhema is not new revelation added to Scripture; rather, the term refers to the experience in which the words of Scripture are understood by an individual and applied to life through the Holy Spirit. Whichever view one takes, the biblical text itself does not define the two words by dividing them in this way.
+ This distinction has drawn objections. Critics, including some in the Reformed tradition, point out that the original language offers little basis for it, as the usages above show. They also worry that it may lead people to give subjective personal experience the same authority as the word of God, and that it may weaken the principle of the sufficiency of Scripture. Those who use the distinction reply that rhema is not new revelation added to Scripture. In their usage, the term refers to the experience in which an individual comes to understand the words of Scripture through the Holy Spirit and applies them to life. Whichever view one takes, the biblical text itself does not define the two words in this way.
=
= ## In Korean Churches
=
- In Korea, the distinction is known to have been emphasized in the sermons and writings of David Yonggi Cho. As a result, expressions such as "logos becomes rhema" and "I received a rhema" spread widely, particularly within Full Gospel circles. Such expressions are also used in the preaching and devotional life of other denominations, and the word appears in the names of churches and mission organizations. On the other hand, some theologians and pastors, citing the criticisms noted above, caution against using this distinction.
+ In Korea, the distinction is known to have been emphasized in the sermons and writings of David Yonggi Cho. Through his influence, expressions such as "logos becomes rhema" and "I received a rhema" spread widely, especially in Full Gospel churches. These expressions also appear in the preaching and devotional life of other Korean denominations, and the word is used in the names of churches and mission organizations. Some Korean theologians and pastors, however, cite the criticisms noted above and caution against using the distinction.
Rhema (ῥῆμα) is a Greek word in the New Testament meaning "word" or "saying." In Korean churches it is sometimes distinguished from [[로고스|logos]] and used in the sense of "a word God gives to an individual," a distinction that has been the subject of debate.
Rhema (ῥῆμα) is a Greek word used in the New Testament meaning "word" or "saying." Some churches, including many in Korea, distinguish it from [[로고스|logos]] and use it in the sense of "a word God gives to an individual." This distinction is disputed.
Full revision
Rhema (ῥῆμα) is a Greek word used in the New Testament meaning "word" or "saying." Some churches, including many in Korea, distinguish it from [[로고스|logos]] and use it in the sense of "a word God gives to an individual." This distinction is disputed.
Occurrences in Scripture
Rhema is a Greek word in the New Testament meaning "word" or "saying." It appears alongside logos, which has the same meaning. Translations usually render both words as "word" or "saying." The Korean New Korean Revised Version, for example, does so, and its readers cannot tell the two words apart. Representative passages in which rhema appears include the following:
- Matthew 4:4: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God."
- Luke 1:38: Mary answers the angel, "be it unto me according to thy word."
- Luke 5:5: Peter says, "at thy word I will let down the net."
- John 6:63: "the words that I speak unto you, they are spirit, and they are life."
- Romans 10:17: "So then faith cometh by hearing, and hearing by the word of God."
- Ephesians 6:17: "And take … the sword of the Spirit, which is the word of God."
- Hebrews 11:3: "Through faith we understand that the worlds were framed by the word of God."
Meaning and Background
Rhema is a noun derived from a verb meaning "to speak." Its basic meaning is "that which is spoken," that is, an utterance. At times it also denotes the "thing" or "event" to which a word refers. In Luke 2:15, the shepherds set out to see "this thing which is come to pass," and the Greek word there is rhema. In Luke 2:19, "all these things" that Mary kept in her heart renders the plural of rhema. Matthew 18:16 quotes Deuteronomy 19:15: "that in the mouth of two or three witnesses every word may be established." Here "word," in the sense of a matter or fact, is also rhema. The Hebrew dabar means both "word" and "thing." The Septuagint translated it with both rhema and logos, and scholars attribute this use of rhema to that influence.
Relationship to Logos
Within the New Testament, rhema and logos are largely interchangeable. First Peter 1:23 uses logos for "the word of God, which liveth and abideth for ever," and 1:25, shortly afterward, uses rhema for "the word of the Lord." Two passages compare the word to a sword: Ephesians 6:17 uses rhema, and Hebrews 4:12 uses logos. For this reason, many lexicons and commentaries regard the two words as nearly synonymous. They allow only that rhema places somewhat more emphasis on a concrete utterance. However, only logos serves as a title for Jesus Christ, as in John 1.
Interpretation and Debate
In the twentieth century, some within Pentecostalism and the charismatic movement taught a distinction between the two words. In this view, logos is the written, general word, while rhema is the living word that the Holy Spirit gives to a particular person in a particular situation. Kenneth Hagin, a leader of the American Word of Faith movement, is reported to have founded a Bible training center named "Rhema."
This distinction has drawn objections. Critics, including some in the Reformed tradition, point out that the original language offers little basis for it, as the usages above show. They also worry that it may lead people to give subjective personal experience the same authority as the word of God, and that it may weaken the principle of the sufficiency of Scripture. Those who use the distinction reply that rhema is not new revelation added to Scripture. In their usage, the term refers to the experience in which an individual comes to understand the words of Scripture through the Holy Spirit and applies them to life. Whichever view one takes, the biblical text itself does not define the two words in this way.
In Korean Churches
In Korea, the distinction is known to have been emphasized in the sermons and writings of David Yonggi Cho. Through his influence, expressions such as "logos becomes rhema" and "I received a rhema" spread widely, especially in Full Gospel churches. These expressions also appear in the preaching and devotional life of other Korean denominations, and the word is used in the names of churches and mission organizations. Some Korean theologians and pastors, however, cite the criticisms noted above and caution against using the distinction.