The Greek of Jude is also such as to exclude the idea of authorship in Palestine by an unschooled Galilean, at an early date in church history. As F. H. Chase has pointed out: (1) the terms [Greek: klêtoi, sôtêria, pistis], have attained their later technical sense; (2) "the writer is steeped in the language of the LXX.," employing its phraseology independently of other N.T. writers, and not that of the canonical books alone, but of the broader non-Palestinian canon; (3) "he has at his command a large stock of stately, sonorous, sometimes poetical words," proving him a "man of some culture, and, as it would seem, not without acquaintance with Greek writers." If the superscription be not from the hand of the actual brother of Jesus, the question may well be asked why some apostolic name was not chosen which might convey greater authority? The answer is to be found in the direction toward which the principal defenders of orthodoxy in 100-150 turned for "the deposit of the faith" (Jude 3) in its purity. The Pastoral Epistles point to "the pattern of sound words, even the sayings of our Lord Jesus Christ." (1 Tim. vi. 3, &c.), as the arsenal of orthodoxy against the same foe (with 1 Tim. vi. 3-10; cf. Jude 4, 11, 16, 18 seq.). Ignatius's motto is to "be inseparable from Jesus Christ and from your bishop" (_ad Trall._ vii.), Polycarp's, to "turn unto the word delivered unto us from the beginning" (cf. Jude 3; 1 John ii. 7, iii. 23, iv. 21), "the oracles of the Lord," which the false teachers "pervert to their own lusts." Papias, his [Greek: hetairos] (Irenaeus), turns in fact from "the vain talk of the many," and from the "alien commandments" to such as were "delivered by the Lord to the faith," offering to the Christian world his _Interpretation of the Lord's Oracles_ based upon personal inquiry from those who "came his way," who could testify as to apostolic tradition. Hegesippus, after a journey to all the principal seats of Christian tradition, testifies that all are holding to the true doctrine as transmitted at the original seat, where it was witnessed first by the apostles and afterwards by the kindred of the Lord and "witnesses" of the first generation. All these writers in one form or other revert to the historic tradition against the licence of innovators. Hegesippus indicates plainly the seat of its authority. For the period before the adoption of a written standard the resort was not so much to "apostles" as to "disciples" and "witnesses." The appeal was to "those who from the beginning had been eyewitnesses and ministers of the word" (Luke i. 2); and these were to be found primarily (until the complete destruction of that church during the revolt of Barcochebas and its suppression by Hadrian) in the mother community in Jerusalem (cf. Acts xv. 2). Its life is the measure of the period of oral tradition, whose requiem is sung by Papias. Hegesippus (_ap._ Eus. _H. E._ iii. 32, 7 seq.) looks back to it as the safe guardian of the