The first miracle was, as noticed heretofore, the expression of the change from Jewish purification to the joy of the millennium, when Jehovah shall restore 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.
Jesus receives not man's acceptance of Him as a present thing by mere human faith. A man must be born again. Instead of the Messiah received by Israel, the Son of man must be crucified. And heavenly things are behind this; and "every one," and "whosoever believeth," the sphere of action. John Baptist reveals Him fully as to His Person and testimony (if not also His relationship with Israel as bride). (Chap. 3:29-36.)
Hence in chapter 4, He goes Himself through Samaria, and God's gift, man's conscience, spiritual worship, the Father's 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), where the second miracle is the life-giving power of faith. He arrests the power of death, when approached in need as able. This was His present service. He comes in His second character into Galilee, His Messianic reception being out of question. An analogous and larger expression of the full state of things dispensationally (which this is not) is His going down to heal the ruler's daughter, but she is really dead. Meanwhile He heals, by virtue going out of Him, by the way, when He is touched by active faith; and afterward He restores to life Israel, being really dead but in God's eyes only asleep (that is, hid for a season though morally dead). This second miracle then is in special connection, but contrast, with the first.