Neither contact, however, nor even the presence of Jesus on the spot, were essential to a miracle of healing. A centurion, having a paralytic servant, either went or sent others to Jesus, requesting that he would heal him. Before Jesus could reach the house, he declared that he was unworthy of receiving him within it, but entreated that the word might be spoken, adding that his servant would then be healed. This was done; and Jesus took occasion to point the moral by contrasting the faith of this heathen with that of the Jews, dwelling on the superior strength of the former (Mt. viii. 5-13; Lu. vii. 1-10). This myth, which appears only in two Gospels, and in them with considerable variations, seems to have been designed to glorify Jesus by making a Roman officer acknowledge his powers. This intention is more evident in Luke than in Matthew; for in Matthew the centurion comes himself; but in Luke he sends "the elders of the Jews" to prefer his request, their appearance evincing his importance, and therefore increasing the honor done to Jesus by the suppliant attitude in which he stands. When Jesus is near his house the officer still does not approach in person, but sends friends, distinctly stating that he thought himself unworthy to come himself, and intimating his belief that a mere word will be enough to heal his servant. It is impossible to see why this message might not have been sent in the first instance by the elders, and the cure effected at once, but the two embassies to Jesus make a better story. Thus, in this version the centurion, who in the other version gives an interesting account of his official status, and receives the highest praise for his faith, never actually sees Jesus at all; and the eulogy is spoken not _to_ him, but _of_ him. Here, then, is another example of the way in which tales of this kind grow in passing from mouth to mouth.