1The third day, there was a wedding in Cana of Galilee. Jesus’ mother was there. 2Jesus also was invited, with his disciples, to the wedding. 3When the wine ran out, Jesus’ mother said to him, “They have no wine.”
4Jesus said to her, “Woman, what does that have to do with you and me? My hour has not yet come.”
5His mother said to the servants, “Whatever he says to you, do it.”
6Now there were six water pots of stone set there after the Jews’ way of purifying, containing two or three metretes apiece. 7Jesus said to them, “Fill the water pots with water.” So they filled them up to the brim. 8He said to them, “Now draw some out, and take it to the ruler of the feast.” So they took it. 9When the ruler of the feast tasted the water now become wine, and didn’t know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 10and said to him, “Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now!” 11This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.
12After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days.
13The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 14He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 15He made a whip of cords and drove all out of the temple, both the sheep and the oxen; and he poured out the changers’ money and overthrew their tables. 16To those who sold the doves, he said, “Take these things out of here! Don’t make my Father’s house a marketplace!” 17His disciples remembered that it was written, “Zeal for your house will eat me up.”
18The Jews therefore answered him, “What sign do you show us, seeing that you do these things?”
19Jesus answered them, “Destroy this temple, and in three days I will raise it up.”
20The Jews therefore said, “It took forty-six years to build this temple! Will you raise it up in three days?” 21But he spoke of the temple of his body. 22When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture and the word which Jesus had said.
23Now when he was in Jerusalem at the Passover, during the feast, many believed in his name, observing his signs which he did. 24But Jesus didn’t entrust himself to them, because he knew everyone, 25and because he didn’t need for anyone to testify concerning man; for he himself knew what was in man.
Word (Gk. λόγος, logos). (John 1:1; Matt 5:37; Mark 4:19; Luke 4:22; John 2:22; Acts 4:31; Rom 9:6; Heb 7:28; 1 Jn 5:7, Rev 9:19) Strong’s 3056
This is the word from which we get our English word “logic,” but to read that meaning from English back into the first century use of this Greek word would be anachronistic and inappropriate. This word, λόγος (logos), is used over three hundred times in the NT. In one category of uses, it is refers to 1) an expression of the mind, 2) a statement or discussion, 3) a “word,” or a matter or thing under discussion and 4) extending of the previous meaning, simply a “thing.” In another category, it is used for a “mathematical computation,” “reckoning” or “settlement of an account.” Finally, it is used for the second person of the Trinity as the “expression” or “revelation” of God. Jesus is by choice and destiny Savior; He is by nature the revelation of God. In the progress of revelation from Job and Genesis forward, the “Word,” the incarnate Jesus, is the best and most complete revelation of God to date. The next progression or improvement in revelation will be at the revelation of Jesus Christ when He comes again. In John 1, the apostle does not specifically identify that the subject of His writing is Jesus until 1:17. John refers to his subject at first only as the word, then creator, then light, then the one who came, then the word become flesh, then finally as Jesus Christ. Most foundationally, the “Word” is the second person of the Trinity. He is the express revelation of God in the most personal and intimate way, since He reveals God, while being God. John’s grammar in 1:1 asserts first the eternality of the Word (at the beginning [of time and creation], the Word already was), secondly the interrelatedness of the first and second persons of the trinity (the Word was in a face-to-face relationship with God) and thirdly the divinity of the “Word” (and the Word was divine). The Word is Jesus, the personal expression of divinity, God’s best revelation yet.