If some Faith Teachers have erroneously made it an uncompromising rule that rhema and logos are always distinct, then the Assemblies have done worse by their lack of flexibility on the matter. But in their fundamental significance a difference between them does exist, and this difference is highlighted in passages like those quoted above. Both words are frequently interchanged in the NT and their inner meaning is often blurred. Perhaps I should mention again that rhema and logos do not always reflect the distinctions I have been emphasizing.
Chant would more than likely agree with the Assemblies to some extent, he is far from completely embracing their dogmatic assertion: Chant cites and explains a number of Scriptures that, in his scholarly assessment, makes a clear distinction between the logos and the rhema. Ken Chant, an Australian Pentecostal Bible teacher, is far from embracing the stringent position taken by the Assemblies of God. It should be noted that Vincent did admit that the distinction in the New Testament is not sharp throughout. The Assemblies in their position paper write, The distinctions between logos and rhema cannot be sustained by Biblical evidence. Unlike Vincent, the denomination takes an inflexible position.ĭr. The distinction in the New Testament is not sharp throughout. Sometimes a phrase, as opposed to rhema, a single word. Thus it may be either a word or a saying. Rhema, word, as distinguished from logos, word, in classical Greek, signifies a constituent part of a speech or writing, as distinguished from the contents as a whole. In contrast, logos is a broad term, sometimes including the entire Christian message and often used in technical theological senses. Two words are commonly found where the NIV and the NASB read word. One is rhema, which typically focuses attention on a specific word or utterance. Paul is referring here to the words themselves, which constitute his message of faith. Rhema is used of a part of speech in a sentence. Logos, word, is not used here, but rhema, the other Greek word for word. Logos refers to the total expression of some idea or person. The expression, the word of faith is hrema tes pisteos. Rhema brings out the single item rather than the whole content (logos). Vine, in his dictionary says that Logos sometimes, is used as the sum of God's utterances, e.g., Mar. Yet, research of several scholars proves that there is ample support for such a distinction. Now if the above were isolated incidents, we might still believe that the Assemblies has some ground for their otherwise distorted presentation of faith teachers allegedly distinguishing logos and rhema. The reader should observe the fact that the distinctions between the logos and rhema were not inventions created within the faith movement for the express purpose of promoting positive confession. Two men who were neither Pentecostal nor Charismatic saw a distinction in the use of these two Greek words. 1:5, distinct from Rhema, the divine communications, ver. Even before Ironside, John Darby, one of the early leaders in the Plymouth Brethren movement, made the following comments on John 17:14, 17: Logos: the word of God in testimony, see 1Cor.
Harry Allen Ironside was neither a Pentecostal, a Charismatic, nor was he Word-Faith. It is interesting that Cho derived his understanding of these distinctions from Dr. Chos teaching on the rhema of Gods Word would be considered radical by many, but is somewhat defended by at least one Pentecostal scholar. Here is my definition of rhema: rhema is a specific word to a person in a specific situation.
Ironside has defined logos as the said word of God, and rhema as the saying word of God. Many scholars define this action of rhema as being the Holy Spirit using a few verses of Scripture and quickening it personally to one individual person.
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