(i) It is plain, at the outset, that our Lord set certain limits to the exercise of His healing activity. What has often been said of miracles in general[17] may be said of the miracles of healing. There is a severe economy in the exercise of such supernatural, or extranatural, powers. This is illustrated by our Lord’s apparent reluctance to work miracles when it is not certain that a true faith asks for it.[18] In other words, the receptivity of men is necessary to the Divine transaction with the sufferer. [17] E.g. by Dr. Illingworth, _Divine Immanence_, p. 120. [18] Cp. John iv. 48: ‘Except ye see signs and wonders, ye will not believe.’ Again, He is slow to exercise His power outside the boundaries of Israel, within which He was pleased to confine His work of preaching and healing. Possibly He knew that there He would be welcomed as a mere wonder-working magician. He makes it a condition of His action that the atmosphere should be one of real faith.[19] He could there do no mighty works because of their unbelief.[20] Was it because of the waning faith of the multitudes that, towards the end of His work on earth, the Healing Ministry almost ceases?[21] Whether on this account, or in the desire to escape the demonstrations of popular interest which the miracles evoked, or because the full evidential effect of these ‘signs’ was now almost attained, He restricts His healing, life-giving power to some four cases, one of them the raising of Lazarus. For each and all a special reason can be found.[22] [19] On this see next chapter, p. 209. [20] Mark vi. 5, 6; Matt. xiii. 58. [21] Professor A. B. Bruce, _Miraculous Elements in the Gospels_, p. 265. [22] Luke xiv. 3: Vindication of the true principle of the Sabbath; John xi.: Lazarus, His ‘friend,’ the only brother of Martha and Mary; also Trench’s _Miracles_, p. 434 sq.; Luke xvii. 16: The universality of His salvation; Mark x. 47: The appeal to the Son of David. (The Healing of Malchus stands by itself.)