Note, the first miracle in Cana of Galilee was (as noted heretofore) the expression of the change from Jewish purification to the joy of the millennial [rest], when Jehovah shall espouse Israel in truth; as the subsequent acting at Jerusalem was the judicial cleansing part of the same period. But from that act all is changed as a present thing. He receives not man's acceptance of Him by mere human faith. A man must be born again. Instead of Christ received, the Son of Man must be crucified, and heavenly things are believed thus, and every one and whosoever believeth the sphere of action, and John Baptist reveals Him fully as to His Person and testimony as well as relationship with Jerusalem as bride; chap. 3:29-36.
Hence (chap. 4) He goes Himself to Samaria, and God's gift, man's conscience, spiritual worship, the Father seeking such around Him as worshippers, and the Savior of the world, are brought out. Then He goes to Galilee; that is, not established Judaism, but the slighted objects of God's mercy in a really fallen Israel.
Thereon the second miracle in Galilee is the life-giving power by faith. He arrests the power of death when approached in need, as able. This was His present service. He comes in this second character into Galilee, His Messiah reception being out of question; an analogous and larger expression of the full, real state of things dispensationally, which thus is not His going down, to heal, but the child really dead. Then He heals by virtue going out of Him by the way, where He is touched by active faith, and afterward restores to life; Israel being really dead, but in God's eyes only asleep; that is, laid aside for a season, though morally dead. This second miracle, then, is in special connection, but contrast, with the first.