It is not impossible that in calling himself "brother of James" St. Jude is thinking of his brother's _Epistle_, and wishes his readers to consider that the present letter is to be taken in conjunction with that of St. James. Both letters are Palestinian in origin and Jewish in tone; and they are almost entirely practical in their aim, dealing with grave errors in conduct. Those which are denounced by St. Jude are of a grosser kind than those denounced by St. James, but they resemble the latter in being errors of behaviour rather than of creed. They are to a large extent the _outcome_ of pernicious principles; but it is the vicious lives of these "ungodly men" that are condemned more than their erroneous beliefs. St. Jude, therefore, may be appealing not only to his brother's position and authority as a recommendation for himself, but also to his brother's Epistle, which many of his readers would know and respect. The attempts which have been made to find a locality for St. Jude's readers altogether fail. Palestine, Asia Minor, Alexandria have all been suggested; but the letter does not offer sufficient material for the formation of a reasonable opinion. "To them that are called, beloved in God the Father, and kept for Jesus Christ," is a formula which embraces _all_ Christians, whether Jews or Gentiles, and whether inside or outside Palestine. The topics introduced are such as would chiefly interest Jewish Christians, and it is probable that the writer has the Jewish Christians of Palestine and the adjoining countries chiefly in his mind; but we have no right to limit the natural meaning of the formal address which he himself has adopted. All Christians, without limitation, are the objects of St. Jude's solicitude. [102] _A plerisque rejicitur._ Possibly this means "is rejected by _very many_;" it certainly ought not to be rendered "is rejected by _most_." "Most" is the classical meaning of _plerique_; but in Tacitus it means no more than "very many" (_Hist._ iv. 84, etc.), and in Jerome and his contemporaries it need mean no more than "some." Thus in Jerome's letter to Dardamus (_Ep._ cxxix.) we have _licet plerique eam vel Barnabæ vel Clementis arbitrentur_ (of the Epistle to the Hebrews), where _plerique_ = the τινές of Eusebius and Origen (_H. E._ VI. xx. 3; xxv. 14). [103] See the _Academy_ of September 21st, 1889, where he shows how much of the Fragment can be turned quite literally into Greek verse, and suggests that the εἰς πάσας τὰς γράφας, "Odes referring to all the Scriptures," mentioned among the works of Hippolytus whose titles are inscribed on his chair (see Kraus, _Real. Encykl. der Chris. Alterthümer_, I., pp. 661-64), refers to metrical compositions on the contents of the Old and New Testaments. The Fragment says respecting this Epistle, "Epistola sane Iude et superscrictio (_sic_) Iohannis duas in catholica habentur", where _superscrictio_ is a clerical error for _superscripti_, "the John mentioned above."