possession of a unique spiritual message that constituted the essence of
their choice. Furthermore, as the greatest of the later prophets
declares (Is. xl.-lv.), that divine choice did not mean that they were
to be the recipients of exceptional favors, but rather that they were
called to service. By the patient enduring of suffering and by voluntary
self-sacrifice they were to perfect the revelation of God's character
and will in the life of humanity.

[Sidenote: _Jesus' relation to the Old Testament_]

The Old Testament, therefore, is the final record of a revelation
extending through thousands of years, finding at last its most exalted
expression in the messages of the Hebrew prophets, and its clearest
reflection in the thoughts and experiences of the priests, sages, and
psalmists of ancient Israel. In varied literary forms and by many
different writers the best fruits of that revelation have been
preserved. Ancient traditions, songs, proverbs, laws, historical
narratives, prophecies, and psalms, each present their precious truth.
The Israelitish race, however, never fully completed the work to which
it was called. A master was needed to distinguish between the essential
and the non-essential, to simplify and unify the teachings of the Old
Testament as a whole, and to apply them personally to individual life, A
man was demanded to realize fully in his own character the highest
ideals of this ancient revelation. A divinely gifted prophet was
required to perfect man's knowledge, and to bring him into natural,
harmonious relations with his Eternal Father. The world awaited the
advent of a Messiah who would establish, on the everlasting foundations
of justice and truth and love, the universal kingdom of God. These
supreme needs were met in fullest measure by the Master, the perfect
Man, the Prophet, and the Messiah, whose work the New Testament records.