By the fact that they were called 'a holy' and a 'peculiar'

'Thou art an holy people unto the Lord thy God: the Lord thy God hath

chosen thee to be a special (peculiar) people unto Himself, above all

people that are upon the face of the earth' (Deut. 7:6; cf. 14:2,21).

By the fact that their choice was entirely apart from merit:

'The Lord did not set His love upon you, nor choose you, because ye

were more in number than any people; for ye were the fewest of all

people: but because the Lord loved you, and because He would keep the

oath which He had sworn unto your fathers' (Deut. 7:7,8).

'Yea, He loved the people' (Deut. 33:3).

By the fact that Israel are called 'His' people:

'The Lord's portion is His people' (Deut. 32:9).

'The Lord shall judge His people' (Deut. 32:36).

'Rejoice, O ye nations, with His people: His land ... His people'

(Deut. 32:43).

The testimony of Moses in the Book of Deuteronomy ends on this high

note, for the last chapter was probably written by Joshua:

'Israel then shall dwell in safety alone ...

Happy art thou, O Israel:

Who is like unto thee, O people saved by the Lord?'

(Deut. 33:28,29).

At this point the Law ends, and the Prophets begin, and in the Prophets

is recorded the twofold history of this people.  From one point of view they

were a wayward, rebellious and stiffnecked people, a people often chastised

and heavily punished, yet at the same time, a covenant people, a chosen

people, a beloved people, a people who in spite of their personal failure,

and in spite of the breaking of the Old Covenant shall yet, under the terms

of a better covenant, the New Covenant, enter into all the blessings

pronounced and reserved for them.  The subsequent books of Joshua and Judges,

the historical books of Samuel, Kings and the books of the Prophets, unfold

this twofold theme.

When the Lord had given rest to David from all his enemies and when

David contemplated building a house for the Lord, the word sent by Nathan,

and the response made by David, include several references to the peculiar

blessing of this chosen people.  First David was reminded that none of the

tribes (or judges who had been commanded 'to feed My people Israel') received

any word about building a house for the Lord (2 Sam. 7:7).  David himself was

taken from the sheepcote 'to be ruler over My people, over Israel' (2 Sam.

7:8).  Moreover, said the Lord, 'I will appoint a place for My people Israel'

(2 Sam. 7:10).  David's response to the word sent by Nathan contains

references to this chosen people:

'And what one nation in the earth is like Thy people, even like Israel,

whom God went to redeem for a people to Himself ... Thou hast confirmed to

Thyself Thy people Israel to be a people unto Thee for ever ...' (2 Sam.