Thanks alot. Now I know how to make use of them. Awesome exposition! Thank God for leading me to this and for His wisdom in the writer. Thank you so much! I found exactly what I was looking for. I appreciate your work. God will continue to bless you with wisdom that surpasses the wisdom of this world.
Thank you so much for this article. It really helps me to refresh my understanding about rhema and logos. God bless…. I love the simple explanation you provided. Thank God for your article and for your ministry. Brian J. Bless you for this article.
Thank you. Be encouraged, loved and empowered church! Shine strong and joyful. Very insightful. Someone without any knowledge of the words will understand this in a go. Thank you for this zeal for God. May God increase your passion, knowledge and understanding. With respect — this is not what rhema means. The distinction between rhema and logos is a man-made one, not one that is present in the Bible where the words consistently overlap in usage and in meaning.
PS — to spell out what level of Scripture study I mean, at a glance I recognized the passage at the top of your post as the healing of the leper in Mark 1. Thank you for clearly differentiating the the two. I am blessed. Could you please do an article on Jesus as the Logos.
Please , I wish to be hearing from God, if I read the scripture it always appeal to me as a mere book. For over 20years. Thanks for this master piece about rhema. More of Gods grace. Much thanks for such thorough explanation. God bless you tremendously. Thanks so much for this. I would be curious what you would think about a few different scriptures. The wide semantic range of logos lends itself well to theological and philosophical discourse Phillips, Prologue , This chapter introduces the idea that Jesus is the Word: the Word that existed prior to creation, the Word that exists in connection to God, the Word that is God, and the Word that became human, cohabited with people, and possessed a glory that can only be described as the glory of God John , As the Gospel of John never uses logos in this unique, technical manner again after the first chapter, and never explicitly says that the logos is Jesus, many have speculated that the Word-prologue predates the Gospel in the form of an earlier hymn or liturgy Schnackenburg, Gospel , 1.
While there are a multitude of theories for why the Gospel writer selected the logos concept-word, the clear emphasis of the opening of the Gospel and entrance of the Word into the world is cosmological, reflecting the opening of Genesis 1 Estes, Temporal Mechanics , — There are two other unique, personified uses of logos in the New Testament, both of which are found in the Johannine literature.
All of the remaining uses of logos in the New Testament are mostly standard uses, with a small number of special uses mixed in e. The key difference between the Testaments is that there is no personification of logos in the Old Testament indicative of the Messiah. In Proverbs 8, the Old Testament personifies Wisdom, leading some to believe this is a precursor to the unique, technical use of logos occurring in the Johannine sections of the New Testament.
Many theories have been proposed attempting to explain why the Gospel of John introduces Jesus as the Word. This theory is the closest literary parallel and thought-milieu to the New Testament. As a result, it has gained a wide range of general acceptance. Paul appears to make a weak allusion to these two ideas also 1 Cor This theory may be supported by the presence of a divine, personified hypostasis for God in Jewish contexts. This theory is supported by the fact that Philo is a near-contemporary of John.
Furthermore, the use of the language has several striking similarities. However, this theory has three major weaknesses:. As this theory takes the thought-process of the evangelist seriously, it is elegant and plausible. However, it does not actually answer the question regarding the origin of the concept, as the evangelist must have had some original semantic range for logos. While few individuals support this theory today, early church fathers such as Irenaeus and Augustine indirectly favored it.
This theory may be plausible, as Greek philosophy did have a pervasive influence, and was accepted by many in the early church. One is logos , and the other is rhema. Understanding the meaning of these two Greek words can help us know and experience God in a deeper way.
The more commonly known of these two Greek words is logos. In the New Testament, logos is used to refer to the constant, written word, which is recorded in the Bible.
When we read the written word, we can learn about God and know His ways, His salvation , and His plan for mankind. We would be left to wonder or guess what His intention is. But we have to thank God for giving us the Bible, which communicates to us who He is and what He desires. Knowing about God objectively is certainly a wonderful thing, but we can go further to know God on a personal level and experience Him subjectively. This is where rhema comes in.
The lesser-known of these two Greek words is rhema, which is used to refer to the instant, personal speaking of God.
His written word is a record of His speaking. He continues to speak today, and He wants to speak directly to us. Both logos and rhema are crucial to our Christian life. God uses His logos Word to speak His rhema word to us. So the more we read the written Word , even storing it up in us by memorizing and musing over it, the more God can speak instant words to us. His instant words in any given situation guide us and turn us to Him when we take heed to them.
The more you think about it, the more bothered you are. As you let all your thoughts about it swirl around in your mind, you begin to feel spiritually deadened.
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