The term “rhema” comes from the Greek word ῥῆμα, meaning “word,” “statement,” or “utterance.” In modern charismatic circles, “rhema word” is often contrasted with “logos word,” suggesting that logos refers to the written Scriptures while rhema refers to a special, direct, personal revelation from God. Such a distinction, however, is not supported by careful grammatical and contextual analysis of the New Testament.

The Meaning of Rhema in the Greek New Testament

The Greek noun rhema simply denotes a spoken word or utterance. It appears in numerous passages without any mystical nuance. In Luke 1:37 we read, “For nothing will be impossible with God.” The Greek text states, “No rhema from God will be impossible.” The meaning is straightforward: no word or promise spoken by God fails.

Similarly, in Romans 10:17, “So faith comes from hearing, and hearing through the word of Christ.” The term translated “word” is rhema. The context makes clear that Paul refers to the preached message about Christ, not to an internal whisper. The message must be proclaimed, heard, and understood.

In Ephesians 6:17, believers are instructed to take “the sword of the Spirit, which is the word of God.” The term used again is rhema. The Holy Spirit’s sword is the message revealed in Scripture. It is objective, written revelation. The Spirit operates through the inspired Word, not through subjective impressions apart from it.

Logos and Rhema in Context

The Greek word logos also means “word,” “message,” or “account.” It appears in John 1:1, “In the beginning was the Word.” There logos refers to the preincarnate Son of God. In other contexts, logos refers to the message of the gospel (Acts 6:7; 1 Thessalonians 2:13).

When the New Testament writers use logos and rhema, they do not create a rigid theological distinction between a general written word and a special personal revelation. The terms overlap in meaning. Their specific sense depends on context.

To claim that a “rhema word” is a fresh, individualized revelation beyond Scripture introduces a concept foreign to the apostolic writings. The New Testament documents were completed by 98 C.E., and they constitute the full, sufficient revelation necessary for faith and life (2 Timothy 3:16–17; Jude 3). Christians are guided by the Spirit-inspired Scriptures, not by private messages.

The Sufficiency of the Written Word

The Holy Spirit inspired the biblical writers (2 Peter 1:20–21). That inspiration resulted in an objective body of truth. Guidance comes through understanding and applying that written revelation. Psalm 119:105 declares, “Your word is a lamp to my feet and a light to my path.” The illumination comes through comprehension of the text, not through mystical impressions.

Hebrews 1:1–2 explains that God spoke in former times through the prophets but has spoken definitively through His Son. That revelation has been recorded in the New Testament writings. There is no biblical basis for expecting ongoing revelatory words beyond what has been inscripturated.

The popular idea of seeking a “rhema word” often shifts authority from Scripture to subjective experience. That approach undermines the sufficiency and finality of the Bible. The believer’s task is to study, understand, and obey the Word already given.

The Role of the Holy Spirit and the Word

The Holy Spirit does not indwell believers as a personal resident within the body. Rather, He works through the Spirit-inspired Scriptures. When a Christian reads, meditates upon, and applies the Word, the Spirit is active through that Word. The power lies in the message itself (Romans 1:16).

Therefore, the biblical concept of rhema does not support modern charismatic claims. It simply refers to God’s spoken message, now preserved in written form. Christians grow in faith by hearing, studying, and obeying that message.

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