Believing that the places that Jesus went were of great purpose and importance, it would be an interesting study to detail and examine each of these places. Why did He almost immediately return to Cana of Galilee where He performed His first miracle? Why did He perform His second miracle there? Is there some significance in bridging the two places together? As we probe and pray, may God give us the necessary interpretation to answer these questions as deemed necessary. May we not pretend to make the insignificant significant nor the significant insignificant.

Miracles as we discussed earlier are of two major types "providential" and "creational." With this being the case, this next miracle may be examined and categorized as either or both. The nature of this particular study requires that I give a more literal interpretation with practical applications, than investigating with the emphasis upon the typical and prophetical. Lest I be guilty of employing "spiritual tunnel vision" to my interpretation, I will, when necessary, give the typical or prophetical.

I. THE RETURN TO THE PLACE OF THE FIRST MIRACLE.  vv. 43-46

When studying this section, I cannot help but be reminded of Genesis when Abram went back to Bethel (Genesis 12, 13). There are not really that many similarities, but just as Abram went back to Bethel, Christ went back to Cana of Galilee. Abram went back to Bethel after having sinned. He had his wife lie about their relationship as husband and wife, having Pharaoh to think that she was only Abram’s sister. After the Lord brought plagues on the house of Pharaoh, Pharaoh released Abram and Sarai. It was then that they returned to Bethel and called again on the Lord.

Abram’s return was for the purpose of recovering from his lapse of faith; the Lord’s return seemed to be for the purpose of teaching the value of trusting God without the "signs and wonders." This second miracle that took place in Cana of Galilee showed that Jesus is the God of space and of distance.

As Jesus was returning He made this comment, "a prophet hath no honor in his own country." He seemed to be directing this statement towards Judaea. He had been so graciously received in Samaria. The people believed Him without the miracles. There He was greatly honored but in Jerusalem and in Judaea this was not the case. They only were attracted to Him because of His miracles. Later John will write saying that the Lord "had done so many miracles before them, yet they believed not on him" (12:37).

Though Jesus made the statement "a prophet hath no honor in his own country," that did not hinder Him from ministering in His own country. He also saw may converts. Though the honor may be diminished or not at all, that does not excuse a person from ministering to his own country. The thoughts towards Jesus may have been something like this: "Why He’s no prophet; He is only a carpenter’s son. You know … Joseph."

I pastor in my hometown, in my home church. I am sure there are those in my home town who still say about me, "Yes, I went to school with him. I can’t imagine Max being a preacher." Yet when people are in Christ they have a respect that is different than those of the world. The focus is no longer on "who we are" but instead the focus is on "Who He Is." For this reason I am not viewed as "the kid from down the street," but as a brother and pastor in Christ.

When Jesus arrived in Galilee, "the Galilaeans received him, having seen all the things that he did at Jerusalem at the feast" (v. 45). Today there is so much spurious religious activity taking place with more and more sensationalism required. Auditoriums are now being wired for "sound." This is not just the sound to be heard but the sound and the lighting that would allow a rock concert to be held in each service. The rock beat with its lyrics has done more to destroy the mind than most any other media. This murdering of the mind is called, "musical mentalcism."

We have allowed this satanic force to come into our churches and be condoned and accepted as though it were spiritual. All of this is orchestrated into our churches to make our church more appealing to the world and more like the world. God forbid.

Yet this same desire for the sensational is what prompted many of those who came to Jesus. They came looking for another miracle, not just coming for truth’s sake. The nobleman when he came to Jesus was desperate. His son was dying. He needed nothing short of a miracle for the healing of his son.

II. THE REQUEST FOR ANOTHER MIRACLE vv. 47-52

The nobleman wanted Jesus to go to where his son was and while there heal him. Or at least the nobleman thought that would have to be the way it was done. The "modern day healing service" requires this kind of atmosphere and display. In such a setting the focal point is on the healer. The healer and the person being healed are in the spotlight.

Yet in this instance the Lord is going to perform a miracle that will not even require His presence. Before Naaman’s leprosy was healed he resented Elisha not coming out to where he was. It was only when he was willing to trust the man of God at his word without all the "fan fare" that he was miraculously healed. The modern day healing service could easily be labeled as a performance with the theatrics to match. I must address this concern as a strong warning against everything that is designed to remove the glory from God. All glory belongs to Him and to Him alone.

The nobleman began to inquire of the hour that the son began to mend. He was told, "Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house" (vv. 52b-53).