After Sarah was returned to Avraham and Pharoah gave him all kinds of gifts, the Torah tells us (Braishis 13:1) that Avraham left Egypt to journey back to Canaan with his wife and all his possessions. Ramban comments that the Torah specifically emphasizes the fact that Avraham took his possessions with him to show that nothing was stolen from him; no one falsely claimed that Avraham got Pharoah's gifts through trickery; no one falsely claimed the gifts were given in error. Adds the Ramban, "This is a miraculous event."
Let's put this in context: Pharoah had tried to take Sarah to be his wife. As a result not only was he personally punished, but every member of his household suffered as well. It was only the return of Sarah and Avraham's prayers and forgiveness which earned Pharoah a reprieve. Do you think Pharoah or any member of his household would dare start up with Avraham under those circumstances? There were open miracles occurring on behalf of the man to ensure his protection!
What we see from this episode (see Michtav m'Eliyahu vol. 5) is that the recognition of the miraculous is no less a miracle than the miraculous occurrence itself. The reason why is simple: We see reality through the lens of our own biases and preconceived notions. It's not like BOOM, G-d does a miracle and people stand their agape and are awakened from their slumber. Instead, what happens is BOOM -- G-d does a miracle and people stand around saying maybe that BOOM is a jet plane? Maybe it's due to solar spots? Maybe we just imagined it? etc. Even the most flimsy reed of a teirutz is better than changing one's view of reality. Therefore, it was indeed a miracle that Pharoah and his country overcame all the teirutzim and recognized that indeed a miracle had taken place, and they behaved accordingly viz a viz Avraham.
We're far more theologically sophisticated than Pharoah, so we in our time can witness miracles and chalk it up to the sitra achara, we can convince ourselves that we don't have time to think about miracles because talmud torah is even doche binyan beis hamikdash (but strangely it seems to not be doche watching the superbowl or world series), etc. I don't need to belabor the musar haskel point relevant for inyana d'yoma.
"Chizkiyahu she'asisa lo kol ha'nisim ha'lalu v'lo amar shira lifanecha....?!" (Sanhedrin 94)