Deuteronomy 12

15. Notwithstanding thou mayest kill and eat flesh in all thy gates--Every animal designed for food, whether ox, goat, or lamb, was during the abode in the wilderness ordered to be slain as a peace offering at the door of the tabernacle; its blood to be sprinkled, and its fat burnt upon the altar by the priest. The encampment, being then round about the altar, made this practice, appointed to prevent idolatry, easy and practicable. But on the settlement in the promised land, the obligation to slay at the tabernacle was dispensed with. The people were left at liberty to prepare their meat in their cities or homes.
according to the blessing of the Lord thy God which he hath given thee--The style of living should be accommodated to one's condition and means--profuse and riotous indulgence can never secure the divine blessing.
the unclean and the clean may eat thereof--The unclean here are those who were under some slight defilement, which, without excluding them from society, yet debarred them from eating any of the sacred meats ( Leviticus 7:20 ). They were at liberty freely to partake of common articles of food.
of the roebuck--the gazelle.
and as of the hart--The Syrian deer (Cervus barbatus) is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is effaced only in the third or fourth year.

Deuteronomy 12:16-25 . BLOOD PROHIBITED.

16. ye shall not eat the blood; ye shall pour it upon the earth as water--The prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the divine grant of animal flesh for food ( Genesis 9:4 ), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law ( Leviticus 17:12 ), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food, it might be shed without ceremony and poured on the ground as a common thing like water--only for the sake of decency, as well as for preventing all risk of idolatry, it was to be covered over with earth ( Leviticus 17:13 ), in opposition to the practice of heathen sportsmen, who left it exposed as an offering to the god of the chase.

22-28. Even as the roebuck and the hart is eaten, so shalt thou eat them, &c.--Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. The people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to the Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel, and Gilead, on which deer abounded in vast numbers, would thus furnish them with a plentiful and luxuriant repast.

Deuteronomy 12:26-32 . HOLY THINGS TO BE EATEN IN THE HOLY PLACE.

26. Only thy holy things which thou hast--The tithes mentioned ( Deuteronomy 12:17 ) are not to be considered ordinary tithes, which belonged to the Levites, and of which private Israelites had a right to eat; but they are other extraordinary tithes or gifts, which the people carried to the sanctuary to be presented as peace offerings, and on which, after being offered and the allotted portion given to the priest, they feasted with their families and friends ( Leviticus 27:30 ).

29, 30. Take heed to thyself that thou be not snared by following them . . . saying, How did these nations serve their gods?--The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [WARBURTON]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.