John Calvin Commentary Numbers 14

And all the congregation lifted up their voice. Here we see how easily, with a few incentives, rebellion is stirred up in a large crowd.

For the people, unless guided by the advice of others, are like the sea, exposed to many storms; and the corruption of human nature produces this among countless other evils: that lies and deceptions prevail over truth.

There was, indeed, some excuse for the people's error, because they saw ten of the choicest leaders of their tribes discouraging them from entering the land, while only two advised them to go forward.

But that gullibility, to which they were too inclined, is inexcusable because it arose from unbelief. For if the dignity and reputation of ten men had so much influence on them that they were so quick to believe, should they not much rather have believed the word of God, who had promised them the land four hundred years earlier?

For when they cried out under the oppressive tyranny of the Egyptians, the memory of the promise given to their fathers was not erased, since the holy Jacob had carefully ensured its transmission.

They had recently heard and embraced its confirmation, and in this confidence had come out of Egypt.

We see, then, that they had already been led by their own laziness and depravity to shrink back from entering the land, because they had cast aside their confidence in God, so that they might seem to have deliberately seized the opportunity.

Still, the evil counselors spurred them on when they were already falling on their own, and cast them down headlong.

They begin with weeping, which eventually bursts out into rage.

The cause of their weeping is the fear of death, because they think they are being led to slaughter. And from where does this arise, except that the promised aid of God means nothing to them?

Thus it appears how greatly cowardice is opposed to faith when, in the face of danger, we look only to ourselves.

But while the beginning of unfaithfulness is to be held back by fear from obeying God, another, worse evil soon follows when people obstinately resist God and, because they are unwilling to submit to His word, enter into argument with Him.

This was the case with the Israelites who, overwhelmed with grief, were eventually stirred up by its force against Moses and Aaron.

And this too often happens: impatience erupts from the anguish into which our unbelief has brought us.

The desire for death, which they entertain, arises from ingratitude and contempt for God’s blessing.

They wished they had died either in Egypt or in the wilderness. Why, then, had they just before humbly begged Moses to propitiate God?

Regarding the words, the ancient interpreter,⁵³ taking the particle לו, which is optative, for the negative (לא, lo), incorrectly translates the passage, as if their death in the wilderness would have been more bitter than in Egypt; whereas they only lament that they would be exposed to death if they were to enter the land of Canaan, as follows in the next verse.

And why has the Lord brought us into this land? The pride, and even the madness of their impiety, is more fully revealed here when they accuse God of deception and cruelty, as if He were betraying them to the Canaanite nations and leading them out to slaughter. For they conclude that they should not obey His command because He would destroy them, and not only that, but He would also at the same time give their wives and children as prey.

We see how mad unbelief is when it is let loose, since these wretched people do not hesitate to bring charges against God and to repay His kindnesses by calling Him their betrayer.

But what was the cause of this blasphemous audacity,⁵⁴ other than that they hear they would have to deal with powerful enemies? It was as if they had not experienced God’s might to be so great that nothing they might encounter was to be feared while He was on their side! At the same time, they also accuse God of weakness, as if He were less powerful than the nations of Canaan.

Finally, their monstrous blindness and senselessness comes to its climax when they consult about their return and, rejecting Moses, set about choosing a leader who might deliver them up again to Pharaoh.

Were they so quickly forgetful of how wretched their condition there had been? The Egyptians had so cruelly afflicted them for no fault of their own, but while they were peaceful and harmless guests; indeed, they were hated by Pharaoh for no other reason than because he could not tolerate their large numbers.

What, then, was he likely to do, when, because of them, he had undergone so many calamities? What humanity, again, could be expected from that nation which had already conspired for their destruction, when it had suffered no injury from them? Surely there was no house among them that would not long to avenge its first-born!

Yet they desire to give themselves up to the will of a most bitter enemy, who, without any cause for ill-will, had gone to every extreme against them. Hence we clearly see that unbelievers are not only blinded by the just vengeance of God but are also carried away by a spirit of delusion, so that they inflict upon themselves the greatest evils.

And Joshua, the son of Nun, and Caleb. The magnanimity of Joshua is here specified, whereas, before, only Caleb had been praised. But Moses says that they both tore their clothes as a sign of their excessive sorrow, and even of their abhorrence. For, as is well known, this, among Eastern peoples, was a solemn ceremony in extreme grief, or when they would express their abomination of some crime. Hypocrites have improperly imitated this custom, either when they feigned sorrow, or desired to deceive the simple. But it is clear that Caleb and Joshua were moved to tear their garments by solemn feelings, indeed, by the fervor of their indignation, while at the same time, they sought to reclaim the people from their madness.

And, first, they commend the fertility of the land, and then base their hope of obtaining it on the favor or good pleasure of God. Some take the conditional particle אם, im, for the causal particle, and translate it, “For because God loves us, therefore He will bring us in;” but this I do not approve of, and it is clearly contrary to the true meaning. For, since the Israelites had in a way rejected so great a benefit, they were surely, because of their unbelief, unworthy of His favor continuing to pursue them. The condition is, therefore, introduced as if doubtfully, not to diminish their hopes, as if it were a sign of uncertainty, but simply that the people should be convinced of their impiety, and repent; as if they had said, If only we make room for the continuation of God’s favor towards us, take courage.

And this they state more clearly soon afterwards, in reproving the stubbornness of the people, where they say, Only (or but) rebel not ye; in which words they warn them that they close off all the ways by which God might still pursue the course of His work;⁵⁵ and that there is no other obstacle to these wretched people except their own unbelief, which does not permit them to obey God. In this way, then, they assert that God’s power is sufficient to perform what He had promised; and then exhort the people to conciliate His favor, from which they had fallen through their own fault.

The particle אך, ac, is used emphatically, as though Joshua and Caleb had said that there was no fear of danger, except because the people’s minds were set on bringing evil upon themselves. Finally, in their reliance upon God’s aid, they exult like conquerors; They will be bread for us, they say, i.e., we will devour them without any trouble. And the reason is added, because, if God stands by the Israelites, their enemies will be destitute of all defense. Justly, then, and for the best of reasons they conclude, that although our enemies would otherwise be formidable, they are not to be feared, if only God, apart from whom there is no strength, is favorable to us.