What is therhemaword?

Both rhema and logos are translated "word" and "words." rhema is the saying, the thing spoken (ero, eireka, "to speak"); it is more individual than logos, standing in relation to it rather as a part to a whole. logos includes the thoughts as well as the utterance. Compare the use of the French mot with parole.

The words have been thus distinguished; logos is the deeper, fuller word; it is the revelation of what is in God, in His nature and character — His love, His ways — in short, all that He communicates; rhema is the actual communication. logos (from lego, "to speak") is that which is known in the mind, and known by expressing it. I cannot think without having a thought, and logos is used for that, and the expression of it: it is the matter and form of thought and expression, as well as the expression of it. It is a word so large in sense as to be very hard to express; rhema is the actual utterance.

Both ῥῆμα and λόγος are translated 'word ' and 'words.' ῥῆμα is the saying, the thing spoken (ἐρῶ, εἴρηκα, 'to speak'); it is more individual than λόγος, standing in relation to it rather as a part to the whole. λόγος includes the thoughts as well as the utterance. Compare the use of the French mot with parole.

If this distinction be borne in mind, the following passages will be the better apprehended. For logos, Matt. 13:19; Mark 14:39, "word" not words (compared with Matt. 26:44); Mark 7:13; Mark 16:20 Luke 1:2; Acts 4:31; 6:4. Rom. 9:6 Heb. 4:12; Heb. 6:1; James 1:18; 1 Peter 1:23. And it will be understood how characteristic logos is of John's writings: John 1:1, 14; John 5:24, 38; John 8:31, 37, 43; and in verses 51, 52, and 55 (where it is the same "word" instead of "saying," as in the A.V.); John 10:35; John 14:23-24 ("word" and "words," not "words" and "sayings," as the A.V.); John 15:3, 20; John 17:6, 14, 17; 1 John 1:1.

Yet the Apostle also uses rhema; John 3:34; John 6:63, 68; John 8:47; John 12:47-48; John 14:10 John 17:8. Compare also Matt. 4:4; Eph. 6:17 (not the book merely, but the text); Matt. 26:75; Luke 5:5; Rom. 10:8, 17; Heb. 1:3; Heb. 6:5; Heb. 11:3; 1 Peter 1:25. These will suffice to illustrate the use of the word, which has the force more of individual utterances, divine communications.

The words have been thus distinguished: λόγος is the deeper, fuller word; it is the revelation of what is in God, in His nature and character — His love, His ways — in short, all that He communicates: ῥῆμα is the actual communication. λόγος (from λέγω, 'to speak') is that which is known in the mind, and known by expressing it. I cannot think without having a thought, and λόγος is used for that, and the expression of it: it is the matter and form of thought and expression, as well as the expression of it. It is a word so large in sense as to be very hard to express. ῥῆμα is the actual utterance.

If this distinction be borne in mind, the following passages will be the better apprehended. For λόγος, Matt. 13:19; Mark 14:39, 'word' not 'words' (compared with Matt. 26:44); Mark 7:13; Mark 16:20; Luke 1:2; Acts 4:31; Acts 6:4; Rom. 9:6; Heb. 4:12; Heb. 6:1; James 1:18; 1 Peter 1:23. And it will be understood how characteristic λόγος is of John's writings: John 1:1, 14; John 5:24, 38; John 8:31, 37, 43; and in John 8:51-52, and 55 (where it is the same — 'word,' instead of 'saying' as in the A.V.); John 10:35; John 14:23-24 ('word' and 'words,' not 'words' and 'sayings' as the A.V.); John 15:3, 20; John 17:6, 14, 17; 1 John 1:1.

Yet the apostle also uses ῥῆμα: John 3:34; John 6:63, 68; John 8:47; John 12:47-48; John 14:10; John 17:8. Compare also Matt. 4:4; Eph. 6:17 (not the book merely, but the text); Matt. 26:75; Luke 5:5; Rom. 10:8, 17; Heb. 1:3; Heb. 6:5; Heb. 11:3; 1 Peter 1:25. These will suffice to illustrate the use of the word, which has the force more of individual utterances, divine communications.

Here, in ver. 25, it is not λόγος as in ver. 23; for the latter is used to convey the meaning or mind of God, whereas ῥήμα is the expression, what was actually said or written. Compare the distinction which our Lord Himself draws between His "speech" (λαλιὰ) and His "word" in John 8:43: they did not know His speech, because they were unable to hear His word. When the divine truth is received, the words that express it become understood, not before. Here ῥήμα, "word" goes beyond "speech" and is applied to Jehovah's message; which not only withered up self-dependence, but gave them His word immutable and abiding for ever. "And this is the word that as glad-tidings was preached unto you." What a spring of confidence to those that preach and to those that hear the gospel!

rhema does not go far as you will know, not being a word of the same fulness. It is used without the objective article, and therefore more as in character (Luke 3:2; Eph. 6:17; Heb. 6:5; Heb. 11:3); throughout anarthrous — and "Word of the Lord." (1 Peter 1:25)

Logos is the deeper word, and the rhema is the giving of it out. Logos is that which is known in the mind and known by expressing it. I cannot think without having a thought, and logos is used for that and the expression of it, but rhema is the mere utterance, and is that which by the gospel is preached unto you.

The first chapter of John’s Gospel speaks of our Lord under more designations than any other chapter in the Bible. We may be familiar with most of them, but what does the Spirit of God intend to convey to us by the term, WORD? There are two designations for “WORD” in the Greek language, both of which are employed in the Holy Scriptures. Rhema, which is the word employed to denote actual speech manipulated by the organs of the mouth. Logos, which is used to convey the idea of THOUGHT expressed in speech; in other words, the word by which the inward thought is expressed.

The Greek word used is “Logos.” There is another word, “Rhema,” and this is confined to the actual word. Take the case of a parrot. It can pronounce words, but has no idea of what the words convey. There is no thought behind the words. “Logos” means the expression of thought in words. You cannot dissociate the thought from the word here since “Logos” is the word which is given to us in this chapter.

It is the rhema written down. And the Lord gives importance to it when He says, "If ye believe not his [Moses'] writings, how shall ye believe my words?"