done its work, that its removal also would carry it on. To the Nazarenes
he would not manifest his power; they were not in a condition to get
good from such manifestation: it would but confirm their present
arrogance and ambition. Wonderful works can only nourish a faith already
existent; to him who believes without it, a miracle _may_ be granted. It
was the Israelite indeed, whom the Lord met with miracle: 'Because I
said unto thee, I saw thee under the fig-tree, believest thou? Thou
shalt see the angels of God ascending and descending on the Son of Man.'
Those who laughed him to scorn were not allowed to look on the
resurrection of the daughter of Jairus. Peter, when he would walk on the
water, had both permission and power given him to do so. The widow
received the prophet, and was fed; the Syrian went to the prophet, and
was cured. In Nazareth, because of unbelief, the Lord could only lay his
hands on a few sick folk; in the rest was none of that leaning toward
the truth, which alone can make room for the help of a miracle. This
they soon made manifest.

The Lord saw them on the point of challenging a display of his power,
and anticipated the challenge with a refusal.

For the better understanding of his words, let me presume to paraphrase
them: 'I know you will apply to me the proverb, Physician, heal thyself,
requiring me to prove what is said of me in Capernaum, by doing the same
here; but there is another proverb, No prophet is accepted in his own
country. Unaccepted I do nothing wonderful. In the great famine, Elijah
was sent to no widow of the many in Israel, but to a Sidonian; and
Elisha cured no leper of the many in Israel, but Naaman the Syrian.
There are those fit to see signs and wonders; they are not always the
kin of the prophet.'