John Calvin Commentary Numbers 14:6

"And Joshua the son of Nun and Caleb the son of Jephunneh, who were of them that spied out the land, rent their clothes:" — Numbers 14:6 (ASV)

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.

⁵⁵ Addition in Fr., “Quand on ne se soumet point a luy;” when they do not submit themselves to Him., “Quand on ne se soumet point a luy;” when they do not submit themselves to Him.