First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.

MOSHIACH'S LETTER THROUGH YEHUDA, THE BROTHER OF THE SHLIACH YA'AKOV, TO THE BRIT CHADASHA KEHILLAH

With this book you can study it in the original language (and don't believe anybody who tells you there is some other original language!) Antinomianism (the false doctrine that lawless "Followers of our

Moshiach" may indulge in immorality because they are set free

from moral law by virtue of their "faith") was already present in

the early Brit Chadasha kehillah by the C.E. mid-50's when

Shliach Sha'ul wrote I Cor. Also read Phil 3:18-19 where Shliach

Sha'ul talks about libertines who refuse to nail to death their

old lustful natures (and were thus living as enemies of the

Moshiach's Aitz). Shliach Sha'ul warned about the destruction

coming to them and all who follow them. They were false brethren,

they were idolaters (their G-d was their appetite), and they

gloried in the shame of their "freedom" (in reality they were

slaves of corruption and possessed by seducing spirits and

doctrines of demons--I Tim. 4:1). Sometimes the so-called

"knowledge" (I Tim. 6:20-21) of gnostic heresy, which presented

an unscripturally negative view of the human body in favor of the

human spirit, took an ascetic view of sex and forbade marriage (I

Tim. 4:3), or it took an indifferent view of the body, and

allowed debauchery of every kind. In any case, it was a demonic

plague attacking the Brit Chadasha kehillah, not a mere human

aberration.

Therefore, this letter by Yehuda, the brother of Ya'akov and

younger half-brother of Moshiach Yehoshua, could have been very

early. There is no reason to date it after C.E. 70, when the Beis

Hamikdash was destroyed. Therefore, it is naive to suppose that

the small circle of intimately acquainted writers of the Brit

Chadasha Scriptures (Mark, Shliach Kefa, Luke, Mattityahu,

Shliach Sha'ul, Yochanan, Yehuda, Ya'akov and probably Apollos)

did not really know what was "the faith once for all delivered to

the saints" (Yehuda 3). Most of these write neither ministered

together in the same few Brit Chadasha kehillot or met in

Jerusalem or shared the same associates.

Therefore, Yehuda could have written Yehuda 3 in the early 60's,

before the death of Shliach Kefa. And, even by that early time,

the canonical faith could have been nearly all written, even as

it was set in oral tradition from the beginning. It is not

hazardous to assume that the following were all written by the

time Yehuda writes his letter: Mark, Ya'akov, Mattityahu, Luke,

Acts, most if not all of Rav Sha'ul's letters, the letter to the

Hebrews, and I Shliach Kefa.

Yehuda is an emissary of Moshiach's shlichut. His labors as an

emissary of Moshiach's shlichut are referred to in I Cor. 9:5. We

do not know where he is or exactly to whom he is writing. Some

assume he is writing from Israel, since Yehuda is a Messianic

Jew. If Yehuda's brother Ya'akov (the half brother of Moshiach

Yehoshua and the leader of the Jerusalem community) had been

martyred in C.E. 62 in Jerusalem, Yehuda might have immediately

become a very important successor of Ya'akov in the early

Jerusalem Messianic community, and may have written this letter

when he took office. Therefore, we should not consider it strange

that Yehuda writes this sermon-like tract intended for believers

everywhere. Nor should we consider it strange that Shliach Kefa

might see the divine inspiration of the letter and allude to it

himself in adding the weight of his own correspondence (II

Shliach Kefa) to the same problem of antinomianism. (On the other

hand, Yehuda may bequoting II Shliach Kefa.

Yehuda is alarmed about an emergency situation that has occurred

on the mission field. Gross immorality is invading some of the

Brit Chadasha kehillott! Sexually permissive and exploitative

religious leaders are cropping up like choking weeds in the

Lord's garden. They are like that rebellious murderer Cain, or

that money-hungry preacher Balaam who was killed for causing the

Israelites to lapse into sexual immorality and idolatry (see Num.

chs 25 and 31). Or they are like Korah (Num. 16), who led a

rebellion against Moses and his holy law and perished as a result

(see Yehuda 11).

Anyone who has ever witnessed the mesmerizing power that a

handsome religious speaker or spiritual leader can have over a

congregation can see the danger of mixing sensuality and

spirituality. II Tim. 3:6 (written C.E. 65-68) speaks about men

who "creep" into households and exploit weak-willed women both

sexually and financially in their unscrupulous religious vocation

as charismatic Casanovas.

Lest anyone be deceived into thinking that sexual immorality of

any kind is permitted in the household of G-d, Yehuda offers

three examples to the contrary, each pointing offenders toward

destruction and hell. Yehuda does this in order to clarify what

the Biblical faith is that we are to struggle to maintain

undefiled.