Thursday, October 2, 2025

Logos and Rhema

 In Greek ; Logos and Rhema

What's the Difference?

Logos and Rhema are two Greek terms used in biblical studies to describe different aspects of God's Word. Logos refers to the written Word of God, such as the Scriptures, which are considered to be the inspired and authoritative revelation of God's truth. It encompasses the overall message and principles found in the Bible. On the other hand, Rhema refers to the spoken Word of God, which is a specific and personal message that God communicates to individuals in a particular situation or moment. While Logos provides a foundation of truth and guidance for all believers, Rhema brings a timely and specific application of that truth to individuals. Both Logos and Rhema are essential in understanding and applying God's Word in our lives.

Comparison

AttributeLogosRhema
DefinitionThe divine, eternal, and unchanging Word of God.The spoken or revealed word of God.
MeaningRefers to the overall message, logic, and reasoning behind God's Word.Refers to specific, individual words or phrases spoken by God.
UsageUsed to describe the entire Bible or God's overall revelation.Used to describe specific verses, prophecies, or personal messages from God.
ContextOften used in theological discussions and understanding the nature of God's Word.Often used in personal encounters, spiritual experiences, or prophetic revelations.
InterpretationRequires careful study, analysis, and understanding of the Scriptures.Requires discernment, personal revelation, and understanding of the Holy Spirit.
ExamplesJohn 1:1 - "In the beginning was the Word, and the Word was with God, and the Word was God."Matthew 4:4 - "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God."

Further Detail

Introduction

When exploring the realm of theology and biblical studies, one often encounters the terms "Logos" and "Rhema." These Greek words hold significant importance in understanding the nature of God's Word and its application in our lives. While both terms refer to the Word of God, they possess distinct attributes and implications. In this article, we will delve into the characteristics of Logos and Rhema, highlighting their differences and similarities.

Understanding Logos

Logos, derived from the Greek term λόγος (logos), is a concept deeply rooted in ancient Greek philosophy and later adopted by Christian theology. In its broadest sense, Logos refers to the divine, eternal, and unchanging Word of God. It represents the totality of God's revelation, encompassing His wisdom, purpose, and plan for creation.

Logos is often associated with the written Word of God, as found in the Holy Scriptures. It encompasses the entirety of the Bible, from Genesis to Revelation, and is considered the ultimate authority for Christian faith and practice. Logos is characterized by its permanence, universality, and timeless nature, providing a solid foundation for believers to understand God's character and His redemptive work throughout history.

Furthermore, Logos is seen as the divine reason and logic behind the universe, reflecting God's wisdom and order. It is the source of truth, guiding believers in their pursuit of knowledge and understanding. Logos is objective and unchanging, providing a reliable framework for interpreting the world and discerning God's will.

In summary, Logos represents the comprehensive and unchanging Word of God, encompassing the written Scriptures, divine wisdom, and the logical foundation of the universe.

Exploring Rhema

Rhema, on the other hand, is a Greek term ρήμα (ríma) that refers to the spoken or revealed Word of God. Unlike Logos, which represents the eternal and unchanging nature of God's Word, Rhema emphasizes the specific, timely, and personal application of God's Word in a given situation.

Rhema is often associated with the Holy Spirit's illumination and guidance, enabling believers to receive a direct message from God. It can manifest through various means, such as a specific Bible verse, a prophetic utterance, or a personal revelation. Rhema is dynamic and responsive, addressing the immediate needs and circumstances of individuals or communities.

While Logos provides the foundational truth, Rhema brings that truth to life in a personal and transformative way. It is the living Word of God, quickened by the Holy Spirit, and tailored to meet the specific needs of believers. Rhema is characterized by its relevance, timeliness, and application, empowering individuals to walk in obedience and experience the power of God's Word in their lives.

It is important to note that Rhema should always align with the principles and teachings of Logos. While Rhema may provide specific guidance or revelation, it should never contradict the broader truths revealed in the written Word of God. The discernment of Rhema requires a deep understanding of Logos and a reliance on the Holy Spirit's guidance.

Comparing Logos and Rhema

While Logos and Rhema have distinct attributes, they are not mutually exclusive. In fact, they complement and reinforce each other, forming a cohesive understanding of God's Word. Let us explore some key points of comparison:

1. Nature

Logos represents the eternal and unchanging nature of God's Word, while Rhema emphasizes the dynamic and personal application of that Word. Logos provides the foundation, while Rhema brings it to life in specific situations.

2. Authority

Logos is the ultimate authority for Christian faith and practice, serving as the objective and unchanging truth. Rhema, on the other hand, carries authority in the sense that it is a direct message from God for a specific situation or individual.

3. Relevance

Logos is universally relevant, providing timeless principles and truths. Rhema, however, is contextually relevant, addressing the immediate needs and circumstances of individuals or communities.

4. Application

Logos provides a comprehensive framework for understanding God's will and His redemptive work. Rhema, on the other hand, guides believers in the practical application of God's Word in their daily lives, enabling them to walk in obedience and experience transformation.

5. Source

Logos finds its source in the written Word of God, the Scriptures. Rhema, on the other hand, originates from the Holy Spirit's illumination and guidance, providing specific messages or revelations.

Conclusion

In conclusion, Logos and Rhema are two essential concepts in understanding the nature and application of God's Word. While Logos represents the eternal and unchanging truth, Rhema brings that truth to life in personal and transformative ways. Logos provides the foundation, while Rhema addresses the specific needs and circumstances of individuals or communities. Both Logos and Rhema are vital for believers, as they work together to guide, instruct, and empower them in their journey of faith.

By studying and embracing both Logos and Rhema, believers can develop a comprehensive understanding of God's Word and experience its transformative power in their lives. It is through Logos that we gain a solid foundation, and through Rhema that we receive timely and personal guidance. May we continually seek to grow in our knowledge and application of both Logos and Rhema, allowing God's Word to shape and direct every aspect of our lives.

Many meaningful names of God

 What are the different names of God, and what do they mean?


Each of the many names of God describes a different aspect of His many-faceted character. Here are some of the better-known names of God in the Bible:


#1

EL, ELOAH [el, el-oh-ah]: God "mighty, strong, prominent" (Nehemiah 9:17; Psalm 139:19) – etymologically, El appears to mean “power” and “might” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of “might” remains.

[Nehemiah 9:17, And refused to obey, neither were mindful of thy wonders that thou didst among them; but hardened their necks, and in their rebellion appointed a captain to return to their bondage: but thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness, and forsookest them not.]

Psalm 139:19



#2

ELOHIM [el-oh-heem]: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – the plural form of Eloah. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1). {Think with God's imagination, visualization, and actualization. Logos, rhema, and manifestation.}


#3

EL SHADDAI [el-shah-dahy]: “God Almighty,” “The Mighty One of Jacob” (Genesis 17:1; Exodus 6:3; Ruth 1:20) – speaks to God’s ultimate power over all.


#4

ADONAI [ˌædɒˈnaɪ; ah-daw-nahy]: “Lord” or "Master" (Genesis 15:2; Judges 6:15) — emphasizes God’s authoritative relationship with humanity and our need to submit in reverence to God. Adonai was often used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men.


#5

YHWH / YAHWEH / JEHOVAH [yah-way / ji-hoh-veh]: “LORD” (Exodus 3:15; Deuteronomy 6:4; Daniel 9:14) – strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai, “Lord.” The revelation of the name is given to Moses “I AM WHO I AM” *¹ (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:13).


#6

YAHWEH-JIREH [yah-way-ji-reh]: "The Lord Will Provide" (Genesis 22:14) – the name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac.


#7

YAHWEH-RAPHA [yah-way-raw-faw]: "The Lord Who Heals" (Exodus 15:26) – “I am the Lord who heals you” both in body and soul. In body, by preserving from and curing diseases, and in soul, by pardoning iniquities.


#8

YAHWEH-NISSI [yah-way-nee-see]: "The Lord Our Banner" (Exodus 17:15), where banner is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17.


#9

YAHWEH-M'KADDESH [yah-way-meh-kad-esh]: "The Lord Who Sanctifies, Makes Holy" (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that He alone, not the law, can cleanse His people and make them holy.


#10

YAHWEH-SHALOM [yah-way-shah-lohm]: "The Lord Our Peace" (Judges 6:24) – the name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him.


#11

YAHWEH-ELOHIM [yah-way-el-oh-him]: "LORD God" (Genesis 2:4; Psalm 59:5) – a combination of God’s unique name YHWH and the generic word for “God” signifying that He is the Lord who is God.


#12

YAHWEH-TSIDKENU [yah-way-tzid-kay-noo]: "The Lord Our Righteousness” (Jeremiah 33:16) – As with YHWH-M’Kaddesh, it is God alone who provides righteousness (from the Hebrew word tsidkenu) to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that in him we might become the righteousness of God” (2 Corinthians 5:21).


#13

YAHWEH-ROHI [yah-way-roh-hee]: "The Lord Our Shepherd" (Psalm 23:1) – David knew what it was to be a shepherd to his sheep, and he declared, “The Lord is my shepherd [Yahweh-Rohi]; I shall not want* ” (Psalm 23:1, ESV). {* King James English meaning lack anything }


#14

YAHWEH-SHAMMAH [yah-way-sham-mahw]: "The Lord Is There” (Ezekiel 48:35) – the name ascribed to Jerusalem and the temple there, indicating that the once-departed glory of the Lord (Ezekiel 8—11) had returned (Ezekiel 44:1–4).


#15

YAHWEH-SABAOTH [yah-way-sah-bah-ohth]: "The Lord of Hosts" (Isaiah 1:24; Psalm 46:7) – Hosts means “hordes,” both of angels and of men. He is Lord of the host of heaven and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that He is able to accomplish what He determines to do.


#16

EL ELYON [el-el-yohn]: “Most High" (Genesis 14:18–22; Deuteronomy 32:8; Psalm 7:17; 57:2; 97:9) – derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. El Elyon denotes exaltation and speaks of absolute right to lordship.


#17

EL ROI [el-roh-ee]: "God of Seeing" (Genesis 16:13) – the name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1–14). When Hagar met the Angel of the Lord, she realized she had seen God Himself in a theophany. She also realized that El Roi saw her in her distress and testified that He is a God who lives and sees all.


#18

EL-OLAM [el-oh-lahm]: "Everlasting God" (Psalm 90:1-3) – God’s nature is without beginning or end, free from all constraints of time, and He contains within Himself the very cause of time itself. “From everlasting to everlasting you are God” (Psalm 90:2).


#19

EL-GIBHOR [el-ghee-bohr]: “Mighty God” (Isaiah 9:6) – the name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15).


Notes

What is the meaning of I AM WHO I AM in Exodus 3:14?

I AM WHO I AM, Exodus 3:14

Answer:

God appeared to Moses in the burning bush and told him to go to Egypt to lead the Israelites out of slavery. In response, Moses said to God, “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” (Exodus 3:13).


God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’” (Exodus 3:14).


The phrase translated “I am who I am” in Hebrew is ehyeh asher ehyeh. The word ehyeh is the first person common singular of the verb to be. It would be used in any number of normal situations: “I am watching the sheep,” “I am walking on the road,” or “I am his father.” However, when used as a stand-alone description, I AM is the ultimate statement of self-sufficiency, self-existence, and immediate presence. God’s existence is not contingent upon anyone else. His plans are not contingent upon any circumstances. He promises that He will be what He will be; that is, He will be the eternally constant God. He stands, ever-present and unchangeable, completely sufficient in Himself to do what He wills to do and to accomplish what He wills to accomplish.


When God identified Himself as I AM WHO I AM, He stated that, no matter when or where, He is there. It is similar to the New Testament expression in Revelation 1:8, “‘I am the Alpha and the Omega,’ says the Lord God, ‘who is, and who was, and who is to come, the Almighty.’” This is true of Him for all time, but it would have been especially appropriate for a message in Moses’ day to a people in slavery and who could see no way out. I AM was promising to free them, and they could count on Him!


Moses and Aaron delivered the message to Pharaoh: “This is what the LORD, the God of Israel, says: ‘Let my people go, so that they may hold a festival to me in the wilderness.’” Pharaoh replied, “Who is the LORD, that I should obey him and let Israel go? I do not know the LORD and I will not let Israel go” (Exodus 5:1–2).


Pharaoh stood in opposition to the LORD. Pharaoh was not willing to concede that there was a power higher than himself. He was not willing to yield his plans to the One who was all-powerful and all-sufficient. In essence, Pharaoh was saying “I am who I am, and therefore I will not yield to another.” This seems to be the besetting sin of humanity. God is “The Great I AM,” but we continually want to be our own “I AM.” We make plans and determine that we will fulfill them no matter what. Even evidence to the contrary does not readily convince us of our weakness and contingency.


One of Frank Sinatra’s signature songs was “I Did It My Way.” The final lines of the song, written by Paul Anka, express a common refrain of mankind: 


For what is a man, what has he got?

If not himself, then he has naught

To say the things he truly feels

And not the words of one who kneels

The record shows I took the blows

And did it my way.

{ Watch YouTube here }


Likewise, the final stanza of the poem “Invictus” by William Ernest Henley expresses much the same sentiment:



It matters not how strait the gate,

   How charged with punishments the scroll,

I am the master of my fate,

   I am the captain of my soul.

{"Invictus" is a short poem by English poet William Ernest Henley. Henley wrote it in 1875, and in 1888 he published it in his first volume of poems, Book of Verses, in the section titled "Life and Death". The title "Invictus" translates to "unconquered" in Latin, reflecting the poem's themes of resilience and self-mastery.


Structure and Themes

Structure

Stanzas: 4

Lines: 16

Meter: Each line contains 8 syllables

Key Themes

Willpower: The poem emphasizes inner strength and determination in the face of adversity.

Self-Mastery: Henley asserts that individuals are the masters of their own fate, as expressed in the famous lines, "I am the master of my fate, I am the captain of my soul."

Resilience: The poem reflects Henley's personal struggles with illness and his refusal to succumb to despair.

Background of the Poet

William Ernest Henley faced significant health challenges throughout his life, including the amputation of his left leg due to tuberculosis. His experiences in hospitals inspired much of his poetry, including "Invictus," which captures the spirit of perseverance and defiance against life's hardships.


Cultural Impact

"Invictus" has had a lasting influence, inspiring figures like Nelson Mandela, who recited it during his imprisonment. The poem is often referenced in various cultural contexts, including sports and literature, symbolizing strength and resilience.}

"Invictus" poem in full: 

Out of the night that covers me,

      Black as the pit from pole to pole,

I thank whatever gods may be

      For my unconquerable soul.


In the fell clutch of circumstance

      I have not winced nor cried aloud.

Under the bludgeonings of chance

      My head is bloody, but unbowed.


Beyond this place of wrath and tears

      Looms but the Horror of the shade,

And yet the menace of the years

      Finds and shall find me unafraid.


It matters not how strait the gate,

      How charged with punishments the scroll,

I am the master of my fate,

      I am the captain of my soul. ]


God is the only One who can accurately describe Himself as “I AM.” Jesus claimed the title I AM for Himself in John 8:58. For the rest of us, “I am” is a false claim to self-sufficiency. We are not eternally constant or ever-present. Our only hope is to abandon claims of our own sovereignty and sufficiency and cast ourselves upon the mercy of I AM.