What should the Messianic Message be? What would the Messianic Message be? If you read Josepheus explanation of Judaism in The Antiquities of the Jews, reads like a repeat of the biblical prophetic messages; and maybe The Messianic Message.

Flavius Josephus, the first-century Jewish historian and priest, around the year 90 Ad, wrote his monumental work Antiquities of the Jews with a profound theological and philosophical declaration. This is what he declares in the preface:

God is the Father and Lord of all things, and sees all things, and that thence he bestows a happy life upon those that follow him; but plunges such as do not walk in the paths of virtue into inevitable miseries.

This quotation in his preface is his explanation of the simple essence of Judaism. After the fall of Jerusalem, the religious capitol of Judaism, and the dispersion of the Jews around the World, . . . maybe there should be a return to Judaism as explained by the historian and priest in Jerusalem, before the Fall.

Josephus explains in his historical narrative all the many nations that came from Abraham. He emphasis in his analysis of current times, when he wrote the Fall of Jerusalem, how God was with other nation's and other people besides the Jewish People. Although this may be his personal belief, he claims that his analysis for all the major sects of Judaism at the time: The Seducces, the Pharisees and the Essenes. In his youth, Josepheus says he became a member of each of these sects. He even says in his youth, he was with a major figure of his time, Banon, where he lived in the wilderness, and lived of honey and berries, and took cold baths in the morning and evening, not to commit any body sins.

Josephus asserts that righteousness and virtue are the keys to aligning with the will of God, and that divine judgment is impartial, rewarding the good and punishing the wicked.

According to Josepheus, the will of God is basically following divine virtue and rightousness.

As, Josepheus explains, all people are created in the image of God. We are God's creation. It is humanities quest to follow the will of God, which is simply virtue and righteousness; and as Josepheus also exclaims the laws given to the jewish people by Moses, especially the 10 commandments.

The laws given to Moses, according to Josephus, are not arbitrary rituals but divine instructions meant to cultivate justice, compassion, and reverence for God. In this way, Judaism becomes a model for the Jewish nation, and its principles—especially the pursuit of virtue—are applicable to every human being and all nations. This universalism is a striking feature of his Preface, where he insists that the Jewish way of life offers a path to divine favor for everyone who chooses righteousness.

2000 years later, the prophetic vision of Israel as a light for all nations is already here: Christianity, Judaism and Islaem already preach virtue and righteousness. Maybe it is time for Judaism to emphasize the preaching of its original message.

Jospheus emphasises in the Fall of Jerusalem that everyone expected a Messiah. But everyone was focused on a political and military leader to free them from the yoke of Rome. But, if we all think about what would be or should be The Messianic Message, I believe we can come back to Josephus’s writings. Could Josepheus be the Messiah. If you read about him, he definately could. He never claimed to be. But he was like a lone voice that tried to instruct the people of Jerusalem to stop the war against Rome.

He wrote a whole book, the Fall of jerusalem, why the Fall of Jerusalem was really an explanation for the Wrath of God. The inhabitants and leaders of jerusalem were not following Gods Will, Virtue and Righteousness. Every page of his book details Josepheus's interpretation of events. Josepheus warns that those who abandon virtue and defy God’s laws invite suffering and destruction. This theme permeates his writings in the Antiquities, his interpretation of the whole Hebrew bible (which at that time were 22 separate books). His account of the Fall of Jerusalem, where he interprets the catastrophe as divine retribution for the moral decay of the people.

He describes the siege and destruction of the city in 70 CE as a consequence of the rejection of divine principles; especially the divine commandment: Thou Shalt Not Kill. The zealots, whom Josephus condemns for their fanaticism and cruelty, are depicted as agents who hastened the city’s doom. In his view, Jerusalem fell not because of Roman might alone, but because its people had forsaken virtue and provoked God’s judgment.

Josephus repeatedly underscores that God is the ultimate judge of human behavior. Kings, priests, nations and commoners alike are subject to divine scrutiny. He recounts numerous historical episodes where individuals ond the entire Jewish nation suffered miseries due to their corruption, idolatry, or injustice. This is the preachings of the Hebrew Bible Prophets. Conversely, he celebrates moments when virtue leads to divine favor—such as the reigns of righteous kings or the deliverance of the Israelites from oppression. This pattern reinforces his central claim: that God’s will is aligned with moral righteousness, and that human fortune is contingent upon ethical conduct.

This interpretation serves as a sobering reminder of the stakes involved in moral failure. Josephus does not present history as a series of random events but as a moral drama in which God actively participates. The rise and fall of nations, the fortunes of individuals, and the outcomes of wars are all, in his view, reflections of divine justice. This theological lens transforms his historical writing into a moral exhortation: a call for all people to pursue righteousness and avoid the fate of those who rebel against God’s will.

Again, according to Josepheus, in his writings were just describing the Essence of Judaism at the time. Maybe it is time for Judaism to be renewed to its original theology and belief system.

In this light, the Messianic message becomes a call to personal and collective transformation. It is not about waiting for a savior to change the world, but more about listening to what the Messianic Message should and would be: to live in accordance with divine law. Josephus’s emphasis on virtue, justice, and piety reflects a message, like the many Prophets before him, that following Judaism really is a way of life—a life that brings harmony with the will of God. By framing Jewish history as a testament to the rewards and punishments of divine justice, he invites readers—Jew and Gentile alike—to reflect on their own lives and choices. His message is timeless: that righteousness leads to peace and good fortune, and wickedness to ruin.

Ultimately, Josephus’s explanation is a moral covenant between humanity and God. It speaks to the universal human condition. Josephus reminds us that history is shaped not just by power, but by the judgement and favor of God.

Reading religious texts of the New Testament, the Hebrew Bible, and the Qur’an through the lens of Josephus’s emphasis on justice, piety, virtue, and righteousness reveals a profound unity across traditions. The Prophecy that Jerusalem will become a light upon all the Nations, that all humanity shouldfollow the will of God—and that will is expressed through virtuous and righteous livingis now the same message of all the major religions.

Josephus, in Antiquities of the Jews, presents Abraham not only as the patriarch of the Jewish people but as a foundational figure whose legacy extends across nations and faiths. He recounts how Abraham had children through a second wife, Keturah, and that these six sons would go on to form distinct civilizations. Josephus emphasizes that these descendants, though not part of the covenantal line through Isaac, are still part of the divine promise given to Abraham. Similarly, Ishmael, Abraham’s first son through Hagar, is prophesied to become the father of kings and nations. Josephus affirms that these lineages are not excluded from God’s plan but are woven into the broader tapestry of divine providence.

This inclusive view of Abraham’s descendants aligns with the shared reverence for Abraham in Judaism, Christianity, and Islam. All three traditions trace spiritual ancestry to him and uphold his faithfulness as a model of obedience to God. In Islam, the pilgrimage to Mecca commemorates Abraham’s near-sacrifice of his son—believed to be Ishmael—while in Judaism and Christianity, the same event centers on Isaac. Josephus, while following the Jewish tradition of Isaac, still acknowledges the significance of Ishmael’s lineage and its fulfillment of God’s promise. This shared narrative invites reflection on the unity of purpose among the Abrahamic faiths.

All the Prophets, including Moses, Joshua, Samuel, Isaiah, Nehemiah, Jeremiah, Ezekiel, and others—according to Jospheus, called for the people to follow the will of God, to adhere to righteousness, virtue and piety.

Throughout Antiquities, Josephus recounts how God rewards the righteous and punishes the wicked. From the blessings upon Abraham to the downfall of Saul, the pattern is clear: divine favor follows moral integrity and obedience to God. He does not present these stories as mere history but as moral instruction. The rise and fall of kings, the triumphs of prophets, and the suffering of the disobedient all serve to illustrate the consequences of aligning—or failing to align—with God’s will. Every prophet is a message or guide toward righteousness. As Josephus would say, our task is to walk rightly with the will of God.

Josephus’s personal journey through the three major Jewish sects—the Sadducees, Pharisees, and Essenes—reflects his deep search for the essence of Judaism. His conclusion was clear: Judaism is not merely a set of rituals but a moral covenant. Their core religion, as described by Josepheus, is the eternal call to righteousness.

One of Josephus’s most powerful critiques is directed at the Zealots during the Fall of Jerusalem. He condemns their violence, especially their disregard for the commandment “Thou shalt not kill.” The Zealots murdered fellow Jews who sought peace with Rome, plunging Jerusalem into chaos. Josephus saw this not just as political folly but as spiritual rebellion. In his view, the sanctity of life is central to God’s will, and its violation invites divine judgment.According to Josephus, this violation of divine law was a primary reason for the city’s and Temple's destruction. Josepheus even proclaims that the seige was pro-longed by God to punish the inhabitants more.

Josepheus also claims that the stoning of "James the Righteous (the brother of Jesus) 3 years before the Fall of Jerusalem was one of the probable reasons for the Fall of Jerusalem. Josepheus claims and lists throughout the pages of the Fall of Jerusalem, the sins, that invited the Wrath of God. Even Titus, the Roman General who defeated Jerusalem, said that it was not he that destroyed Jerusalem, but it was God's wrath.

Flavius Josephus, in both Antiquities of the Jews and The Jewish War, repeatedly returns to a central moral question: if one lives a fortunate life, should the credit go to oneself or to God? For Josephus, the answer is unequivocal—gratitude belongs toward God. He sees prosperity not as a product of human cleverness or strength, but as a reflection of divine favor granted to those who walk in righteousness. This belief underpins his historical narrative, where blessings and calamities are not random but divinely orchestrated responses to human behavior. Josepheus exclaims that the non-righteous can also be prosperous; but that God will demand retribution.

In his retelling of the story of Adam and Eve, Josephus emphasizes the gravity of disobedience. He warns that God’s wrath is real and just, and that sin carries consequences not only for the individual but for nations too. This sets the tone for his broader historical theology: divine justice is always watching.

Josephus’s account of Cain and Abel further illustrates this theme. Cain’s murder of his brother is not just a crime—it is a rebellion against God’s moral order. Josephus expands on the biblical narrative by describing how Cain’s descendants continued in wickedness, building cities and societies that defied divine law. This lineage becomes a symbol of humanity’s tendency to forget God’s ways when consumed by pride, ambition, and violence. Josephus uses these stories to remind his readers that ignoring God’s will leads to God's wrath.

One of the more striking passages in Antiquities is Josephus’s description of the angels who sinned by consorting with mortal women. This episode, drawn from interpretations of Genesis 6, is portrayed as a cosmic violation of divine boundaries. Josephus sees this as a turning point that necessitated the cleansing of the earth through the Flood. Noah, the righteous man, becomes the archetype of virtue—saved not because of his strength, but because of his moral integrity. Again, Josephus reinforces the idea that divine favor follows righteousness.

Josepheus talks much about King Herod. King Herod was the leading man of the era. But his life was full of abundance and sorrow. The sorrow, Josepheus explains, was based on God's retribution against virtue and righteousness, especially the divine commandment: Thou Shalt Not Kill.

Every story he tells is framed by the question of behavior—who followed God’s will, and who did not. He believed that the purpose of recounting history was to recount how God works with people and nations. His writings are filled with examples of individuals who were blessed or cursed based on their actions, making his works a kind of ethical scripture in their own right.

Josephus also places great emphasis on respect for elders, seeing it as a reflection of one’s alignment with divine law. He writes that a person who truly follows God’s will would never show disrespect to an older person. This seemingly small detail reveals a larger truth: righteousness is not only about a written law, but about daily conduct, humility, and reverence. For Josephus, virtue is woven into the fabric of everyday life.

Though Josephus never uses the term “Messianic Message,” his writings shold embody its essence today. Josephus points toward a deeper truth: the real salvation is following God’s will. His historical accounts become theological reflections, urging that Judaism is an embrace of righteousness.

Josephus’s works can be seen as a kind of Messianic Message for all religions. He affirms that God is the Father of all humanity, and that divine law is universal. Whether one is Jewish, Christian, Muslim, or otherwise, the path to divine favor is the same: live righteously, walk humbly, and honor God’s will. Josephus’s moral theology transcends sectarian boundaries, offering a vision of unity through virtue.

Ultimately, Josephus’s legacy is not just historical—it is spiritual. His insistence that fortune comes from God, that sin invites wrath, and that righteousness leads to blessing, forms a timeless message. In every story he tells, from Eden to Jerusalem, the lesson is clear: we are judged not by our power, but by our virtue. And in that judgment, we find the true meaning of life—walking with God, as His children, in righteousness.

Josephus also describes the sacred geography of Jerusalem, particularly the Temple Mount, as the site of Abraham’s intended sacrifice. This location, later associated with the Dome of the Rock, becomes a symbol of Abraham’s unwavering obedience. Though the Dome is now a central Islamic shrine, its spiritual roots are deeply embedded in Jewish history. Josephus’s account suggests that the rock beneath the Dome is the very place where Abraham demonstrated his faith. In this light, the Dome of the Rock could be seen not as a point of division, but as a shared monument to the piety and spiritual legacy of Abraham. Recognizing Josephus’s account of the Rock, this invites Jews to see this site not as foreign, but as part of their own sacred history. It stands on the Temple Mount, and commemorates the very act that defined Abraham’s obedience to God.

The idea that nations and religions should come together around these shared truths is not just poetic—it’s prophetic. The original biblical texts proclaim that Israel is to be a light unto the nations, and Josephus echoes this by showing how the moral teachings of Judaism are universal. The descendants of Abraham, whether through Isaac, Ishmael, or Keturah, are all part of a divine plan that calls humanity to righteousness. This message transcends borders and doctrines, urging people to recognize their common spiritual heritage.

Muslims understand that they pray to the same God as the Jews—a God of mercy, justice, and truth. The Qur’an explicitly honors Abraham, Moses, and Jesus, and calls Jews and Christians “People of the Book.” The Qu'ran also affirms Jesus, Mary, John the Baptist, and Zechariah, John the Batist's Father as biblical figures. The Qu'ran also follows and revers the Jewish lineage of Abraham, Issac, Jacob (Israel) and Joseph.

Josephus, in both Antiquities of the Jews and The Jewish War, presents a remarkably inclusive view of divine relationship. He repeatedly affirms that reverence for God—what he calls “the fear of God”—is not confined to the Jewish people alone. He praises individuals outside Judaism who demonstrate this reverence, suggesting that they too are aligned with God’s will. The moral law that Josephus sees as universal.

By elevating the fear of God as a universal virtue, Josephus bridges cultural and religious divides. He implies that true religion is not about lineage or ritual, but about living in accordance with divine justice. This idea resonates with the broader prophetic tradition, which often calls for ethical renewal over ceremonial observance. Josephus’s writings thus serve as a moral compass, pointing all people—Jewish and non-Jewish alike—toward the same divine truth.

In essence, Josephus sees humanity as united under one God, who judges not by nationality but by righteousness. Those who fear God, regardless of their background, are part of the same spiritual family. This inclusive theology anticipates later interfaith understandings and reinforces the idea that virtue transcends boundaries. For Josephus, the fear of God is the great equalizer—the mark of those who truly walk in the light of divine wisdom.

Josephus emphasizes that God is ever-present, observing and judging, and that the presence of God is a constant reality—one that brings either blessing or judgment depending on human conduct.

This theological framework allows Josephus to interpret history as a moral drama. He does not see events as random or purely political; instead, they are manifestations of divine will. A striking example is his treatment of Cyrus the Great. Though Cyrus was not Jewish, Josephus, echoing the Hebrew Bible, regards him as a chosen instrument of God. Cyrus’s decree to rebuild the Temple in Jerusalem is seen as a fulfillment of prophecy and a testament to the idea that God can work through anyone—Jew or Gentile—who acts in accordance with divine justice. This reinforces Josephus’s belief that righteousness, not religious identity, is the true measure of one’s relationship with God.

Josephus applies this same logic to the Roman siege of Jerusalem. While many of his contemporaries saw Rome as a godless oppressor, Josephus interprets the destruction of the city as divine punishment for the moral decay within. He does not glorify Rome, but he does suggest that God allowed Rome to prevail as a form of judgment against the Jewish people for their internal corruption, violence, and abandonment of virtue. This is what Josephus calls the “Wrath of God”—not arbitrary cruelty, but the consequence of collective moral failure.

In this context, Josephus’s portrayal of King Herod is especially revealing. Herod is a complex figure: politically shrewd, ambitious, and at times generous, but also paranoid, violent, and morally compromised. Josephus does not deny that Herod walked with God—after all, all humans do—but he makes it clear that Herod’s misfortunes were not accidents. They were the result of divine judgment. Herod’s physical ailments, family betrayals, and political turmoil are interpreted as the natural outcome of a life that defied the principles of righteousness and justice.

This view of divine judgment is not limited to kings and nations. Josephus applies it universally. He recounts countless stories in which individuals, regardless of status or background, are rewarded or punished based on their moral choices. This includes both Jews and non-Jews, reinforcing his belief in a universal moral order governed by a just and attentive God. In Josephus’s world, virtue is the currency of divine favor, and no one is exempt from accountability.

What makes Josephus’s perspective so unique is his ability to hold together two seemingly opposing truths: that God is always present with humanity, and that this presence includes both mercy and judgment. He does not divide the world into those with God and those without. Instead, he sees all people as walking with God, but only those who live righteously as walking in harmony with Him. This allows for a more inclusive and morally demanding theology—one that calls everyone to account.

Josephus’s historical narratives are thus deeply theological. He does not merely record what happened; he interprets why it happened. His accounts of the Jewish civil wars, the desecration of the Temple, and the fall of Jerusalem are all framed as consequences of moral collapse. The zealots, in particular, are condemned not just for their political extremism but for their disregard of God’s commandments, especially the sanctity of life. Their actions, in Josephus’s view, provoked divine wrath and led to national catastrophe.

Josephus’s writings challenge readers to see history not just as a sequence of events but as a mirror of divine judgment. This awareness should inspire a renewed commitment piety and virtue.

In the end, Josephus’s vision is both deeply Jewish and profoundly universal. He affirms the covenantal relationship between God and Israel, but he also recognizes that God’s moral expectations extend to all humanity. His works call for a return to righteousness—not just for Jews, but for all people. Josephus’s voice remains a powerful reminder that the true measure of a life is under the watchful eye of a just and merciful God.

The relationship between Flavius Josephus and Jesus of Nazareth has long been a subject of scholarly debate. Josephus was born around 37 CE, just a few years after Jesus’s crucifixion, and thus never met him personally. However, in Antiquities of the Jews, written around 93–94 CE, Josephus makes two notable references to Jesus. The more famous of these, often called the Testimonium Flavianum, refers to Jesus as a “wise man” and even “the so-called Christ,” noting that many people claimed he rose from the dead and that his followers continued to revere him.

In the beginning, the followers called themselves "The Way". Maybe "The Way" was following virtue, charity, righteousness, humility, piety, kindness, justice, fairmness and goodness under God. Many scholars state that Jesus never said he was God, that Jesus never said that he was dying for the sins of mankind. Perhaps when Jesus said he is "The Way" to God, he is simply talking about virtue, piety and righteousness as "The Way." Did Jesus have the Holy Spirit. Josepheus did not say this, nor did he say this about John the Baptist or James the Just, but Josepheus does state that many People in his writings were blessed with the Holy Spirit.

It is obvious that Josepheus would never have considered Jesus as God. This would be against one of the Divine Commandments: God is One. Perhaps this was a claim that came later through the Church. What is interesting is that the Qu'ran states that Jesus, Mary, John the Baptist and his Father were Prophets of God. The Qu'ran would also never say that Jesus was God. If you read the Christian bible itself, you would be hard to come up with this opinion either. But, to understand the message of Judaism (even all the 12 apostles of Jesus were Jewish), is really to understand the same message of following God's Will. Jesus said he was not there to change one word of the Hebrew Bible, only to straighten the path of Judaism. Jesus also said the Kingdom of God is within you. What this can be interpreted, that all humanity is made in the image of God. We all know what good behavior is, and isn't.

Some people do not believe in every word and story of the Hebrew Bible. Some people are even athiests. But, the awareness of Good and Evil is part of Humanity. We are all made in God's image.

Maybe Issaih 53, prophesising that a man is going to die for his sins, but maybe he is dying for the Sins of Israel. If the fall of Jerusalem, 30 years after Jesus death was retribution for the sins of Israel is one interpretation. Josepheus, again, mentions the brother of Jesus, James the Just, as one of the probable causes of the destruction of Jerusalem. Although Christians came to believe that Jesus died for the people's sins, Josepheus would probably say that God tested the Hebrew nation about the death of Jesus. Isaiah’s prophecy may suggest that the suffering that Jerusalem went through was a divine judgment that brought the Wrath of God upon Jerusalem itself.

Josepheus, an eye witness to the destruction of Jerusalem, says there was not one stone left upon another (according to Josepheus, there was no wailing wall left). Josepheus, tried, to no avail to bring the people of Jerusalem to their sensibilities. Josepheus interpretation was simply that Jerusalem was not following Gods Devine Laws

Christians and Muslim's already agree that they believe in the same God, the Father, as the Jewish People. Perhaps Jewish People will understand the prophesy that Jerusalem will be a light upon all Nations is already here.

Josephus also writes about John the Baptist, portraying him as a righteous man who preached virtue and baptism. Josephus attributes John’s execution to Herod Antipas, who feared John’s influence, according to Josepheus, over the people. It is written elsewhere that Herod Antipas thought Jesus was the reincarnation of John the Baptist. And during the arrest of Jesus, Pontius Pilate attempted to transfer responsibility to Herod Antipas, who happened to be in Jerusalem at the same time (it was the Passover festival). Herod may have had more responsibility to the persecution of Jesus then already noted; and did not want to face the consequences with the People and with divine retribution again.

Another significant figure in Josephus’s writings is James the Just, whom he identifies as “the brother of Jesus, who was called Christ.” Josephus recounts that James, known throughout the land for his righteousness, was executed by the high priest Ananus. This act, Josephus states, was one of the reasons divine judgment fell upon Jerusalem. In this view, the city’s destruction was not merely a military defeat but a spiritual reckoning for the unjust killing of a virtuous man. Josephus’s emphasis on James’s moral stature aligns with his broader belief that God’s favor or wrath is determined by human virtue or transgression.

Many times in Antiquties, Josephus also offers insights into the practice of baptism, which he describes not as a ritual for cleansing sin, but as a symbolic act performed only after one had already purified oneself through being righteous and virtuous.

Josepheus recounts the Essenes, which he himself says was part of this group as youth. All property was in common, marriage was not allowed, eating was in common. The Essenes felt these rituals and ways made them closer to God. The Essenes did not believe in the rituals and animal sacrifices performed on the Temple Mount. They did not believe in the patriarchial structure of the priestly class in Jerusalem. Most scholars of the Dead Sea Scrolls believe the writers were Essenes. One scholar believes that James the Just was the leader of the Essenes at this time.

In his historical and theological reflections, Josephus consistently returns to the theme of divine judgment. He believed that God’s justice was not arbitrary but rooted in moral law. Those who lived virtuously were rewarded, while those who transgressed suffered misfortune. This framework shapes his entire narrative in Antiquities of the Jews, where every story is a lesson in righteousness or its absence. From the patriarchs to the kings, from prophets to commoners, Josephus evaluates each figure based on their alignment with God’s will. The biographical profile of each Prophet is first and foremost based upon virtue and righteousness.

Josephus also recognized and affirmed the sacred canon of the Hebrew Scriptures, identifying 22 books as authoritative—a number that corresponds to the traditional Jewish division of the Bible. Remarkably, he compiled his historical works before the final canonization of the Hebrew Bible, relying on both written texts and the oral tradition. His Antiquities thus serves as a bridge between scripture and interpretation, offering a moral commentary on the sacred history of the Jewish people.

Each book, whether official or non-official, from all major religions, should be read with Josepheus perspective about righteousness and virtue. This is the meaning of the Abrahamic religions.

What sets Antiquities of the Jews apart is its unwavering focus on virtue and righteousness. Josephus does not merely recount events; he interprets them through a theological lens, always asking whether the actions of individuals and nations align with God’s moral expectations. He sees the prophets not as mystics or miracle-workers, but as men esteemed by God for their ethical integrity; calling the nation back to righteousness.

In this way, Josephus offers a unique perspective on the religious landscape of his time. He acknowledges the significance of John the Baptist and James the Just—not as founders of a new religion, but as part of the broader Jewish tradition of moral reform. His writings suggest that what mattered most to God was not ritual precision or political power, but the pursuit of justice, virtue and piety.

Ultimately, Josephus’s works challenge readers to see history as a reflection of divine justice. Whether discussing the rise and fall of empires or the lives of individuals, he insists that God is always present, always judging, and always calling humanity back to righteousness. In this sense, his writings are not just historical records—they are moral exhortations, urging all people to live in accordance with the will of God.

Is it right to call Josepheus work "The Messianic Message" As Josepheus is both a historian and a priest, He simply writes about the essence of Judaism and the prophetic messages. As we are all made in the image of God, we can all see that the Messianic Message would actually be.

His writings reflect the belief system held by most of humanity, that the divine will is fundamentally a moral covenant rooted in the pursuit of virtue, righteousness, and obedience to the will of God. The Messianic Message, as Josephus would presents it, is not a new doctrine but a reaffirmation of Judaism—a return to the ethical teachings of the prophets. For Josephus, the heart of Judaism is a universal call to live justly, walk humbly, and honor God’s law. It is a message meant not only for Jews, but for all people who fear God and wish to follow the will of God.