John Calvin Commentary Joshua 8:30

"Then Joshua built an altar unto Jehovah, the God of Israel, in mount Ebal," — Joshua 8:30 (ASV)

Then Joshua built an altar. God was pleased that this should be the first extraordinary sacrifice offered to him in the land of Canaan, so that the people might attest their gratitude, and the land begin to be consecrated in regular form. It was not possible for the people to do this before, freely and on their own soil, until they had obtained possession of some vacant region.

Now, God had at the same time given them two commands — first, that they should erect an altar on Mount Ebal; and secondly, that they should set up two stones plastered over with lime, on which they should write the Law, so that every passerby could see and read it. We now read that both were faithfully performed. A third command related to the recitation of blessings and cursings; Joshua also performed this with no less care.

To begin with the altar—it is said that, according to the divine command, it was formed of unhewn stones. For entire stones on which the masons’ iron has not been employed are called rough and unworked. This is specifically said in Deuteronomy 27 concerning the altar now under discussion.

But the same thing had been said before in general of all others. Some commentators, in searching for the reason, needlessly resort to allegory and allege that the hand and industry of men are forbidden because the moment we introduce any devices of our own, the worship of God is corrupted.

This is indeed truly and wisely said, but it is out of place, as the divine intention was simply to prohibit the perpetuity of altars. For we know that to sacrifice properly, it was commanded that all should have one common altar. This was intended both to foster mutual agreement and to prevent all sources of corruption from the introduction of foreign superstition. In short, this was so that religion might remain one and simple, as a variety of altars would soon have led to discord, distracting the people and causing sincere piety to flee.

Then it was not left to the choice of the people to select a place, but God consistently in the books of Moses claims this for himself. He therefore limits the exercises of piety to that place where he may have put the remembrance of his name. Moreover, since God’s will was not immediately revealed, nor the place designated, worship was not to cease in the meantime. Therefore, it was permitted to build an altar wherever the ark happened to be stationed. This altar, however, was to be formed only of a rough pile of stones or of turf, so that it would be only temporary.

Let the reader observe that an option was given to the people to make it of rough stones, so that its form might not attract veneration, or of earth, which would crumble away of its own accord. In a word, this arrangement tended to give prominence to the perpetual altar, after God chose Mount Zion for its location. Hence it is said in the Psalm, I was glad because our feet will stand in thy courts, O Jerusalem! (Psalms 122:1–2).

What other translators render as peace offerings, I have, for good reason, translated as sacrifices of prosperity. This is because they were offered up either to request successful outcomes or to give thanks. The Hebrew term is also suitable for this, as the reader will find more fully explained in my commentaries on the books of Moses.