The Eucharist itself was probably Paul's own adaptation of a Mithraic rite to Christian purposes. There is no reason to suppose that there was anything sanctimonious in the wine supper which Jesus took with his friends at the time of the Passover, and Paul's testimony concerning the way it had been observed is against any over with you?" [40] Had it been other than a pleasant Epiphanius from the Gospel according to the Hebrews show that he desired to draw his friends away from the sacrificial feature of the festival: "Where wilt thou that we prepare for the passover to eat?" ... "Have I desired with desire to eat this flesh, the passover with you?" [41] Had it been other than a pleasant wine supper it could not in so short a time have become the jovial festival which Paul describes (1 Cor. xi. 20), nor, in order to reform it, would he have needed the pretence that he had received from Christ the special revelation of details of the Supper which he gives, and which the Gospels have followed. Having substituted a human for an animal sacrifice ("our passover also hath been sacrificed, Christ," 1 Cor. v. 7), he restores precisely that sacrificial feature to which Jesus had objected; and in harmony with this goes on to show that human lives have been sacrificed to the majestic real presence (1 Cor. xi. 30). He had learned, perhaps by "pagan" experiences, what power such a sacrament might put into the priestly hand. [42] It is Paul who first appointed Christ the judge of quick and dead (1 Tim. iv. 1). He describes to the Thessalonians (2 Thes. i.) "the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God," and the "eternal destruction" of these. Hence, "I never knew you" becomes a formula of damnation put into the mouth of Christ. "I know you not" is the brutal reply of the bridegroom to the five virgins, whose lamps were not ready on the moment of his arrival. The picturesque incidents of this parable have caused its representation in pretty pictures, which blind many to its essential heartlessness. It is curious that it should be preserved in a Gospel which contains the words, "Knock, and it shall be opened unto you: for every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened." The parable is fabricated out of 1 Thes. v., where Paul warns the converts that the Lord cometh as a thief in the night, that there will be no escape for those who then slumber, that they must not sleep like the rest, but watch, "for God hath appointed us not unto wrath."