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Dt 14:1-21 demonstrates how the structure of the material helps to communicate its theological message. Vv.2 and 21 include a reference to Israel’s call to be a holy people, repeating 7:6. Vv.2 and 21 frame the food laws, indicating that these instructions have ethical-religious purposes. Even Israel’s food laws were to show that they were Yahweh’s people. Adherence to these laws would show Israel’s separation to Yahweh.
Any other benefits Israel may have received from her prescribed food laws were secondary to the theological purpose they served—to set off Israel as Yahweh’s people. It was a religious witness through the visible medium of culture. All of Yahweh’s creation is good (cf. Ge 1 where it is called “good” seven times). Some of these foods had pagan religious connections. Faithfulness in this matter would witness to other peoples about Israel’s God through Israel’s faithfulness and love for him. The call for an inclusive concern for Yahweh is equally important for God’s people today.
The final editor of these laws impresses his theological concern upon the reader. Holiness unto Yahweh, unity of purpose, procedure, and place in Israel’s worship are based on the supreme love of Israel for God. The essence of obedience was not to be lost in some legalism of ex opere operato (“merely by doing it, it is effective”) or do ut des (“I give in order that you will give”). Israel’s obedience was to be motivated by love. The presentation of Israel’s laws is so laced with motivational clauses urging holiness and love unto Yahweh that the clauses form an intrinsic part of those laws.