His glorified body. This conjecture is supported by facts. Nowhere in primitive Christian literature is any authority claimed on the basis of nearness of kin to the Redeemer. He Himself had taught Christians that the lowliest among them might rise above the closest of such earthly ties (Luke xi. 27, 28); to be spiritually the "servant of Jesus Christ" was much more than being His actual brother."[105] We may suppose that Jude, like the rest of his brethren (John vii. 5), did not at first believe in the Messiahship of Jesus, but was converted by the convincing event of the Resurrection (Acts i. 14). We know that he was married, not merely from the general statement made by St. Paul respecting the brethren of the Lord (1 Cor. ix. 5), but from the interesting story told by Hegesippus, and preserved by Eusebius (_H. E._ III. xx. 1-8), that two grandsons of Jude were taken before Domitian as being of the royal family of David, and therefore dangerous to his rule. "For," says Hegesippus, "he was afraid of the appearance of the Christ, as Herod was." In answer to his questions, they stated that they were indeed of the family of David, but were poor and humble persons, who supported themselves by their own labour; in proof of which they showed their horny hands. When further questioned respecting the Christ and His kingdom, they said that it was not earthly, but heavenly, and would arise at the end of the world, when He came to judge the living and the dead. Whereupon Domitian contemptuously dismissed them as too simple to be dangerous, and ordered that the persecution of the descendants of David should cease. These two men were afterwards honoured in the Churches, both as confessors and as being near of kin to the Lord. A fragment of Philip of Side (_c._ A.D. 425) lately discovered says that Hegesippus gave the names of these two men as Zocer and James (_Texte und Untersuchungen_, V. 2, p. 169). This narrative implies that both St. Jude and the father of these grandsons were already dead, and this gives us a terminus respecting the date of the Epistle. St. Jude was almost certainly dead when Domitian came to the throne, in A.D. 81, and therefore this letter was written before that date. Whether, as Hilgenfeld and others would have us believe, the Epistle is aimed at Gnostic errors which did not arise until the second century, will be considered hereafter, when the nature of the evils denounced by St. Jude is discussed; but the evidence which has been examined thus far entirely agrees with the supposition that the letter was written during the Apostolic age.