43 To him all the prophets bear witness that everyone who believes in him receives forgiveness of sins through his name.”ġ8 For you have not come to what may be touched, a blazing fire and darkness and gloom and a tempest 19 and the sound of a trumpet and a voice whose words ( Rhema ῥῆμα) made the hearers beg that no further messages ( Logos λόγος) be spoken to them. 42 And he commanded us to preach to the people and to testify that he is the one appointed by God to be judge of the living and the dead. They put him to death by hanging him on a tree, 40 but God raised him on the third day and made him to appear, 41 not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead. 39 And we are witnesses of all that he did both in the country of the Jews and in Jerusalem. He went about doing good and healing all who were oppressed by the devil, for God was with him. 36 As for the word that he sent to Israel, preaching good news of peace through Jesus Christ (he is Lord of all), 37 you yourselves know what happened throughout all Judea, beginning from Galilee after the baptism that John proclaimed: 38 how God anointed Jesus of Nazareth with the Holy Spirit and with power. The word here is the gospel of Christ being preached.Ģ2 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart, 23 since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God 24 forģ4 So Peter opened his mouth and said: “Truly I understand that God shows no partiality, 35 but in every nation anyone who fears him and does what is right is acceptable to him. Is the Rhema ῥῆμα refering to spoken words? No, here it has nothing to do with the word being a spoken word or a written word. For Isaiah says, “Lord, who has believed what he has heard from us?” 17 So faith comes from hearing, and hearing through the word ( Rhema ῥῆμα ) of Christ. It has been said so many times by popular preachers that the “Word of Wisdom”, the “Word of Knowledge”, Tongues and Words of Prophecy are to be seen as the Rhema ῥῆμα of God to His people, yet here within Paul’s discourse on Spiritual Gifts in 1 Corinthians 12-14, it is clear that they are actually Logos λόγος !ġ4 How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? 15 And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” 16 But they have not all obeyed the gospel. 19 Nevertheless, in church I would rather speak five words ( Logos λόγος) with my mind in order to instruct others, than ten thousand words ( Logos λόγος) in a tongue. Shouldn’t he have used Rhema ῥῆμα instead of Logos λόγος?įor to one is given through the Spirit the utterance ( Logos λόγος) of wisdom, and to another the utterance ( Logos λόγος) of knowledge according to the same Spiritġ8 I thank God that I speak in tongues more than all of you. Jesus is not referring to the written scriptures in his use of Logos λόγος, but rather to the things he speaks directly to the discipes. And the word ( Logos λόγος) that you hear is not mine but the Father’s who sent me. 24 Whoever does not love me does not keep my word ( Logos λόγος).
“If anyone loves me, he will keep my word ( Logos λόγος), and my Father will love him, and we will come to him and make our home with him. Nonetheless, I thought I would post relevant passages that I felt most aptly convey the proper meaning of Logos λόγος and Rhema ῥῆμα: In the interests of both time as well as posting space, I have chosen not to post every single occurance of each word. Strong’s Concordance lists 331 occurrences of Logos λόγος (G3056) across 316 New Testament verses, with 70 occurences of Rhema ῥῆμα (G4487) across 67 verses respectively. This article will hopefully serve as a survey of these two words, and hopefully shed light upon the nature of divine revelation. But how does the Bible itself use these two words, and what can we learn from it?
0 kommentar(er)
