[506] That is, Friday, called "the preparation" (for the Sabbath) by the Jews. Mr. Heron notes that the Christians fasted on Wednesdays and Fridays, but does not explain how a Christian document came to use the Jewish expression with no Christian qualification. [507] After all the previous allusions to "the Lord" (without the article, save once in ch. iv and once in ch. vi) had plainly signified "God," we here have "the Lord" (with the article) suddenly used in a clearly Christian sense, to signify Jesus. The transition is flagrant. [508] That is, in the original sense, thank-offering, as Mr. Gordon notes. Now, the sacrament, as instituted in the gospels, is not a thank-offering. It is evidently from the Didachê, or similar early lore, that the word comes to be used for the sacrament by the Fathers. It is never so used in the New Testament. [509] As the American editors note, Clement of Alexandria (Quis Dives Salvetur, § 29) calls Jesus "the vine of David." As Jesus is "the vine" in the fourth gospel, but not in the synoptics, we may surmise that the Didachê was current at Alexandria. [510] Gr. paidos. Canon Spence and Mr. Heron render "Son"; but this is not the normal word for son (huios), and the same term is used for David and Jesus. It is rendered "servant" in Acts iii, 13, 26; iv, 27, R.V. [511] Gr. "in the ages." [512] Cp. Matt. vii, 6. There is no such application there. [513] Mr. Heron takes this to signify that the love-feast accompanied the Eucharist. But he notes, from Dr. Taylor, that the Jews had their chagigah before the Passover, in order that the latter might be eaten "after being filled." Mr. Gordon translates: "After the full reception." [514] Gr. despota. The American editors (who render it "Master") note that this word becomes rare in Christian literature towards the latter part of the second century. [515] So in the MS. Bryennios conjectures huiô (Son) for theô, but this does not justify the alteration of the text by several editors. [516] A Syriac phrase meaning not, as is sometimes said, "The Lord cometh," but "The Lord is come." It was presumably an ancient formula in the prayers hailing the rise of the sun. [517] It is difficult to reconcile this arrangement with any of the New Testament data as to the practice of the Jesuist apostles. Cp. Canon Spence, p. 91, as to "the Jewish habit of wandering from place to place." [518] Cp. Mk. iii, 28-30; Matt. xii, 31; 1 Thess. v, 19, 20. [519] The American editors have "a meal"; Canon Spence "a Love-Feast." See his note. And cp. Jevons, Introd. to Hist. of Religion, p. 333, as to the Greek agyrtes. [520] On this obscure passage Mr. Heron has a long note, which, however, supplies little light. Dr. Taylor notes that a "cosmic mystery" [Gr. mystêrion kosmikon] is "the manifestation in the phenomenal world of a 'mystery of the upper world,'" citing the Zohar. Canon Spence suggests that the "table" connects with the "mystery."