Over and over again Philo declares that his function is to expound the law of Moses. Moses was the interpreter of God's word to Israel; and Philo aspired to be the interpreter of the revelation of Moses to the Hellenistic world, "the living voice of the holy law." He believed that Israel was a chosen people in the sense that it had received the Divine message on behalf of the whole human race,[126] a Kingdom of Priests, in that it occupied to other nations the position which the priest--using the word in the fullest sense--occupied to the common people.[127] The Torah is God's covenant, not only with one small nation, but with all His children, and its teachings are true for all times and for all places. "The Bible," as Professor Butcher says,[128] "is the one book which appears to have the capacity of eternal self-adjustment, of uninterrupted correspondence with an ever-shifting and ever-widening environment." Nowadays this appears a truism, but the truth first presented itself to the Jewish-Alexandrian community when they came in contact with external culture. The Palestinian and Babylonian Jews, free for the most part from outside influences, developed the Torah for the Jewish people, amplified the tradition, and determined the Halakah, the practical law. But the Alexandrian Jews in the first place found their own attitude to the Torah affected by their acquaintance with Greek ethics and metaphysics, and also found it necessary to interpret the Bible in a new fashion in order to make its value known to their environment. The Greek world required to be shown the general principle, the broad ethical idea in each ordinance. And thus it came about that the Alexandrian interpreters always emphasized the universal beneath the particular, the moral spirit beneath the forms.