This is explained by the prolepsis of history in the following chapter (from v. 14 to 21); but rightly and in order, according to the series of time and of events done (ch. 1 of Judges, from v. 10 & 20). But of this city stormed by Caleb, only one [thing] is here touched, which [is] to be explained. “If,” says Caleb (v. 12), “perchance the Lord be with me, and I shall be able to destroy them, as he promised me.” Behold the man’s modesty and religion. From Joshua he seeks a place which the enemies still held — and enemies formidable by the very mass of [their] bodies. Yet he plainly trusts [that] he will rout these, and take that [city] — but relying on divine help and aid. For this is that [phrase] “if the Lord be with me,” as was shown [in] ch. 1 of this book, q. 11; but why did he add “perchance [forte]”? Was he doubting? was he doubtful whether God wished to do what he had said or promised? One of the Innovators answers [that] the Hebrews, by the word “ulai [perhaps],” note difficulty simply, “in whatever way, no diffidence agitating [their] minds with disquiet.” But it so notes that difficulty, that from it diffidence can simply arise; and although that [diffidence] does not arise, yet some fear is always adjoined, which is wont to be born from the magnitude of the matter, the weakness of one’s own forces, and other similar circumstances being considered. So Caleb, if he looked at God’s promise, power, and help alone, was touched by no diffidence nor fear at all; but [he had care] when he regarded the difficulty of the matter, and himself — [namely] that it could happen that by some sin of his he might impede God’s beneficence, and not attain what God had promised. For divine promises of this kind are wont to be conditioned by certain conditions; which, if they be violated by men, all those [promises] are rendered void and empty, as [in] 2 Sam. 7. Caleb shows, therefore, [that] he has the best hope of a prosperous outcome, on account of the presence and aid of God [who will] help [him]; yet [that] he does not over-trust, nor is wholly empty of all care and fear, since it could happen — by his own or his [men’s] fault — [that] God might not be present, [and] these happy promises of his might not come about. Concerning Jerusalem, occupied by David so late, Calvin says (on the following chapter, p. 58): “the softness [sloth] of a long time in a certain way repelled God’s blessing.” And afterward, concerning the Manassites (p. 68): “they suffocated God’s power by their own sloth.” But even if that “perchance” were absent, yet that hope or confidence — [needing] to be seasoned with some fear — would be sufficiently signified by the particle “if,” as in the 70: “ἐὰν οὖν κύριος μετ᾽ ἐμοῦ ᾖ, ἐξολοθρεύσω αὐτοὺς, ὃν τρόπον εἶπέ μοι κύριος [ean oun kyrios met’ emou ē, exolothreusō autous, hon tropon eipe moi kyrios]” — that is: “if then the Lord be with me, I will destroy them, in the manner which the Lord said to me.”
(col. 1153)