1. Introduction
In modern charismatic and evangelical preaching, Logos is often taught as referring to the written, general Word of God (Scripture), while Rhema is understood as a specific, spoken, personal word from God to an individual or situation. This distinction undergirds teachings on hearing God’s voice, prophecy, and faith application. However, an exegetical analysis reveals that New Testament usage does not consistently support such a rigid doctrinal separation.
2. Etymological and Lexical Overview
2.1 Logos (λόγος)
- Primary meanings: word, speech, message, reason, principle.
- Used extensively in Greek literature for rational discourse (logikos meaning rational, reasonable).
- Biblical usage: ranges from ordinary speech (Acts 10:44), moral teaching (Matthew 5:37), to Jesus Christ as the divine Word (John 1:1–14).
2.2 Rhema (ῥῆμα)
- Primary meanings: utterance, spoken word, matter, event.
- Emphasises the spoken or declared aspect of communication.
- Biblical usage: general speech (Luke 1:38), scriptural citations (Luke 4:4), prophetic words (Romans 10:8,17).
3. Comparative New Testament Usage
3.1 Overlapping Contexts
3.1.1 Example – Romans 10:17
“Faith comes by hearing, and hearing by the word (rhema) of Christ.”
Here, rhema refers to the proclaimed gospel message, not a private prophetic word. The Kerygma (apostolic preaching) is in view (Moo, 1996).
3.1.2 Example – Ephesians 6:17
“Take the sword of the Spirit, which is the word (rhema) of God.”
Some interpret this as a spoken quickened word in spiritual warfare, yet contextually Paul refers to Scripture as a weapon, without implying a doctrinal distinction between Logos and Rhema.
3.1.3 Example – Hebrews 4:12
“For the word (logos) of God is living and active…”
Here, logos is used to describe God’s dynamic, penetrating revelation, undermining the claim that Logos always denotes static, written text.
3.2 John’s Christological Use
In John 1:1–14, Logos refers uniquely to Christ as the pre-existent divine Word, linking Greek philosophical “reason” with Hebrew Dabar (word, creative command). Rhema is never used this way.
4. Scholarly Perspectives
| Scholar | Viewpoint |
|---|---|
| Kittel (TDNT, 1964) | Logos and rhema often overlap in meaning; distinctions depend on context rather than ontology. |
| Moo (Romans, 1996) | Rhema in Romans 10 refers to the preached gospel, not an inner private word. |
| Fee (God’s Empowering Presence, 1994) | No rigid lexical division exists; charismatic usage should be cautious not to impose theological categories unsupported by usage. |
5. Critical Reflection
5.1 Modern Preaching Distinctions
Charismatic theology often asserts:
- Logos = written Word (Bible).
- Rhema = specific spoken Word (prophetic insight).
However:
- New Testament usage does not systematically support this dichotomy.
- Both words can refer to Scripture, general speech, or God’s communication, depending on context.
5.2 Theological Caution
While the practical distinction between Scripture as objective revelation (Logos) and Spirit-prompted guidance (Rhema) can aid discipleship teaching, doctrinally it risks overdefinition and lexical fallacy (Carson, 1996).
6. Conclusion
The New Testament does not enforce a strict doctrinal separation between Logos and Rhema. Both terms:
- Overlap in meaning, referring to God’s speech in various forms.
- Emphasise God’s living, active communication rather than rigid categories.
Thus, while useful pastorally, preachers and theologians should avoid constructing artificial distinctions not warranted by biblical usage, grounding their teaching in careful exegesis.
7. References
- Carson, D. A. (1996). Exegetical Fallacies (2nd ed.). Grand Rapids: Baker.
- Fee, G. D. (1994). God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Peabody: Hendrickson.
- Kittel, G., & Friedrich, G. (Eds.). (1964). Theological Dictionary of the New Testament (Vol. 4). Grand Rapids: Eerdmans.
- Moo, D. J. (1996). The Epistle to the Romans. Grand Rapids: Eerdmans.