Rhema and the Timely Word of God in Scripture
The terms rhema and logos are both Greek words that can be translated as "word," but in theological discourse, they are sometimes distinguished to convey different aspects of God's communication. While the English Bible often translates both as "word," some traditions emphasize a distinction, particularly in discussions about the "timely word of God" [4, 5].
The Greek word logos (λόγος) generally refers to the eternal, abiding, and comprehensive Word of God. This is the term used in John 1:1, "In the beginning was the Word (Logos), and the Word was with God, and the Word was God" [4]. In this sense, logos can refer to Christ himself as the incarnate Word, or to the entire body of revealed truth found in Scripture [4, 8]. The written Scriptures are described as "given by inspiration of God" and "the Word of God" [1]. Passages like Hebrews 4:12, which states, "For the word of God is quick, and powerful, and sharper than any twoedged sword," are understood by some to refer to Christ, the essential Word of God, who is "the living God, omnipotent and omniscient" [3, 4]. John Gill, for instance, interprets "the word of God" in Hebrews 4:12 as Christ, noting that "the Word of God was a known name of the Messiah among the Jews" [4]. Similarly, the "Memra," or Word of the Lord, in the Old Testament Targums is often understood to refer to the Messiah [5, 7]. The logos encompasses God's eternal decree and his comprehensive plan [5].
The Greek word rhema (ῥῆμα), on the other hand, is sometimes understood to refer to a specific, spoken, or timely word from God, often in a dynamic and immediate sense. While logos might denote the general revelation, rhema can signify a particular utterance or a word that is "quickened" or made alive to an individual [6]. For example, Matthew Henry describes how God's word "quickened" David, making him "alive when I was dead in sin" and "lively when I was dead in duty" [6]. This "quickening" aspect aligns with the idea of a rhema as a word that brings life and comfort in affliction [6].
The distinction between logos and rhema is not always rigidly maintained in biblical texts or in all theological traditions. Both terms are used interchangeably in some contexts to refer to God's word. For instance, in the Septuagint (the Greek translation of the Old Testament), both logos and rhema are used to translate the Hebrew word davar, which means "word," "thing," or "matter." However, where a distinction is drawn, rhema often highlights the active, spoken, and personal application of God's word.
The concept of a "timely word of God" relates to the idea that God's communication is not static but can be specifically applied or revealed at opportune moments. This can be seen in various biblical narratives. For instance, God's "commandment upon earth" in Psalm 147:15 is interpreted by some as referring to the "Memra, or Word of the Lord; the essential Word, the Messiah; whom the Lord sent on earth to perform the great work of redemption and salvation; and who came speedily, and tarried not when the fulness of time was come" [5]. This suggests a specific, timely sending of the Word.
The idea of a "timely word" also connects to the concept of God's active involvement in human affairs. David's prayer in Psalm 119:122, "It is time for thee, Lord, to work," reflects an expectation of God's intervention at a specific moment, often when "religion greatly declines, and profaneness abounds" [9]. This "working" of God is often understood to be through his word, whether in providence or through direct revelation [5, 9].
The Scriptures themselves are considered the "Word of God" and "Holy Scriptures," which are "profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3:16) [1]. This written word is a constant source of truth and guidance. However, the application of this word can be timely and specific. For example, the warning against being "rash with thy mouth, and let not thine heart be hasty to utter any thing before God" in Ecclesiastes 5:2 emphasizes the need for careful consideration of one's words in the presence of God, implying that God's word to us also requires careful reception [10].
The "timely word" can also be understood in terms of God's revelation of judgment. Romans 2:5 speaks of "the day of wrath, revelation, and of the righteous judgment of God," indicating a specific time when God's word of judgment will be fully revealed and executed [2]. This is a timely word in the sense that it is appointed for a particular moment in history.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Scriptures, The — Given by inspiration of God -- 2Ti 3:16. Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21. Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42. Christ taught out of -- Lu 24:27. Are called the Word. -- Jas 1:21-23; 1Pe 2:2. Word of God. -- Lu 11:28; Heb 4:12. Word of Christ. -- Col 3:16. Word of truth. -- Jas 1:18. Holy Scriptures. -- Ro 1:2; 2Ti 3:15. Scripture of truth. -- Da 10:21. Book. -- Ps 40:7; Re 22:19. Book of the Lord. -- Isa 34:16. Book of the law. -- Ne 8:3; Ga 3:10. Law of the Lord. -- Ps 1:2; Isa”
- Romans “But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God; -- Romans 2:5”
- King James Version “[KJV] Hebrews 4:12 — For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 4:11: For the word of God is quick and powerful,.... This is to be understood of Christ, the essential Word of God; for the Word of God was a known name of the Messiah among the Jews; See Gill on Joh 1:1 and therefore the apostle makes use of it when writing to them: and the words are introduced as a reason why care should be taken, that men fall not off from the Gospel, because Christ, the author, sum, and substance of it, is the living God, omnipotent and omniscient; for not a thing, but a person is spoken of, who is a Judge, and a critical discerner of the secrets of me”
- Psalms (Baptist/Reformed) “John Gill on Psalms 147:15: He sendeth forth his commandment upon earth,.... Which Kimchi interprets of rain, which causes the wheat to grow; since afterwards mention is made of snow, and of hoar frost and ice. Aben Ezra understands it of the decree of God, which he executes on earth. The Targum, of the "Memra", or Word of the Lord; the essential Word, the Messiah; whom the Lord sent on earth to perform the great work of redemption and salvation; and who came speedily, and tarried not when the fulness of time was come, as follows. It may design God's word of providence, which answers to his wo”
- Psalms (Nonconformist/Puritan) “Matthew Henry on Psalms 119:50: Here is David's experience of benefit by the word. 1. As a means of his sanctification: "Thy word has quickened me. It made me alive when I was dead in sin; it has many a time made me lively when I was dead in duty; it has quickened me to that which is good when I was backward and averse to it, and it has quickened me in that which is good when I was cold and indifferent." 2. Therefore as a means of his consolation when he was in affliction and needed something to support him: "Because thy word has quickened my at other times, it has comforted me then." The word”
- 2 Samuel (Baptist/Reformed) “John Gill on 2 Samuel 7:21: For thy word's sake,.... For the sake of the promise he had made to him by Samuel, that he should be king, and his kingdom should be established; or for the sake of the Messiah, that should spring from him; the Memra, as the Targum, the essential Word of God; and so the Septuagint version, "because of thy servant", with which agrees the parallel text in Ch1 17:19, and according to thine own heart; of his own sovereign good will and pleasure, of his own grace, as the Arabic version, and not according to the merits and deserts of David: hast thou done all these gr”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 6:4: And have tasted the good word of God,.... Not the Lord Jesus Christ, the essential Word of God, who seems to be intended before by the heavenly gift; but rather, either the Scriptures of truth in general, which are the word of God, endited by him, and contain his mind and will; which he makes use of for conviction, conversion, instruction, and comfort; and which are preserved by him: and these are a good word; they come from him who is good; they are a revelation of good things; they make known things true, pleasant, and profitable: or else the Gospel in particular, o”
- Psalms (Baptist/Reformed) “John Gill on Psalms 119:122: It is time for thee, Lord, to work,.... To send the Messiah, to work righteousness; to fulfil the law, and vindicate the honour of it, broken by men. It was always a notion of the Jews that the time of the Messiah's coming would be when it was a time of great wickedness in the earth; and which seems to agree with the word of God, and was true in fact; see Mal 2:17. Or to arise and have mercy on Zion, for which there is a fixed time: and its seems as if it would be when religion greatly declines, and profaneness abounds; when love is waxen cold, and there is no fait”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 5:2: Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God,.... In private conversation care should be taken that no rash and unadvised words be spoken in haste, as were by Moses and David; and that no evil, nor even any idle word he uttered, since from, the abundance of the heart the mouth is apt to speak, and all is before, the Lord; not a word in the tongue but is altogether known by him, and must be accounted for to him, Psa 106:33. Jerom interprets this of words spoken concerning God; and careful men should be of what they say”