Numbers 20:5

KJV

And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it [is] no place of seed, or of figs, or of vines, or of pomegranates; neither [is] there any water to drink.

KJV (with Strong's)

And wherefore have ye made us to come up {H5927} out of Egypt {H4714}, to bring {H935} us in unto this evil {H7451} place {H4725}? it is no place {H4725} of seed {H2233}, or of figs {H8384}, or of vines {H1612}, or of pomegranates {H7416}; neither is there any water {H4325} to drink {H8354}.

Complete Jewish Bible

Why did you make us leave Egypt? To bring us to this terrible place without seed, figs, grapevines, pomegranates or even water to drink?"

Berean Standard Bible

Why have you led us up out of Egypt to bring us to this wretched place? It is not a place of grain, figs, vines, or pomegranates—and there is no water to drink!”

American Standard Version

And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.

Commentary

### SUMMARY
Numbers 20:5 encapsulates a pivotal moment of Israelite rebellion and profound discontent at Kadesh, where the community confronts Moses and Aaron with a vehement complaint regarding the severe lack of water and the perceived barrenness of their wilderness surroundings. This lament expresses a deep-seated ingratitude and a questioning of the very purpose of their divine deliverance from Egypt, revealing a pervasive idealization of their past bondage over the perceived hardships of God's appointed journey and a fundamental failure to trust in His faithful provision.

### CONTEXT
* **Literary Context:** Numbers 20:5 is strategically placed within the narrative of Israel's wilderness wanderings, marking a crucial turning point. It immediately follows the death of Miriam, Moses' sister, at Kadesh ([Numbers 20:1](/numbers/20-1 "Numbers 20:1 - Miriam's Death")), setting a somber tone for the ensuing events. This complaint, a familiar refrain from the Israelites, directly precedes the highly significant incident at the Waters of Meribah, where Moses, in a moment of frustration, strikes the rock instead of speaking to it as commanded, leading to God's decree that he and Aaron would not enter the Promised Land ([Numbers 20:7-13](/numbers/20-7-13 "Numbers 20:7-13 - Moses Strikes the Rock")). The recurring pattern of grumbling, echoing earlier episodes like those at Marah ([Exodus 15:22-25](/exodus/15-22-25 "Exodus 15:22-25 - Bitter Waters at Marah")) and Rephidim ([Exodus 17:1-7](/exodus/17-1-7 "Exodus 17:1-7 - Water from the Rock at Rephidim")), consistently underscores Israel's persistent unbelief and the immense strain it placed on Moses' leadership, ultimately culminating in severe consequences for both the people and their leader.
* **Historical & Cultural Context:** The scene unfolds in the desolate Wilderness of Zin, specifically at Kadesh, which served as a significant oasis and a strategic encampment for the Israelites during their prolonged journey. Their nomadic existence in this harsh desert environment stood in stark contrast to the agriculturally rich land of Egypt, which they had left behind, and the fertile land of Canaan, which was their promised inheritance. The specific complaints about the absence of "seed, or of figs, or of vines, or of pomegranates" are not arbitrary; they directly reflect a deep yearning for the settled, agrarian life associated with abundance and security in the ancient Near East. This detailed lament highlights the profound cultural shock and physical hardship of transitioning from a sedentary, provisioned existence to a divinely-led, yet physically demanding, journey that necessitated absolute dependence on supernatural provision.
* **Key Themes:** This verse powerfully encapsulates several overarching themes that permeate the wilderness narrative of the Pentateuch. It vividly illustrates the **persistent grumbling and rebellion** of the Israelites, demonstrating their spiritual immaturity and their consistent tendency to fixate on immediate discomforts rather than remembering God's past faithfulness and future promises. The accusatory question, "And wherefore have ye made us to come up out of Egypt," exposes a profound instance of **forgetting God's deliverance** and an alarming idealization of their former bondage, despite the severe oppression they endured under Pharaoh ([Exodus 1:11-14](/exodus/1-11-14 "Exodus 1:11-14 - Israel's Oppression in Egypt")). Furthermore, their despairing description of the wilderness as "this evil place" and their exaggerated list of deprivations underscore a fundamental **lack of faith and trust** in God's ability to provide, even as they stood on the threshold of the land described as flowing with milk and honey ([Exodus 3:8](/exodus/3-8 "Exodus 3:8 - The Land Flowing with Milk and Honey")). This repeated testing of God's patience ultimately led to the **consequences of disobedience**, as that generation was condemned to perish in the wilderness ([Numbers 14:26-35](/numbers/14-26-35 "Numbers 14:26-35 - Consequences of Israel's Rebellion")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **evil (Hebrew, _raʻ'_):** The Hebrew word רַע (_raʻ'_) here denotes something "bad," "unpleasant," "harmful," or "detrimental." In this context, it reflects the Israelites' subjective perception of the wilderness as a place of severe hardship and deprivation, devoid of the comforts and provisions they desired. It is not necessarily a moral judgment on the land itself, but rather a visceral expression of their deep dissatisfaction, suffering, and perceived lack of God's care.
* **seed (Hebrew, _zeraʻ'_):** The term זֶרַע (_zeraʻ'_) refers broadly to cultivated grain or anything sown, encompassing the foundational agricultural produce necessary for a settled, self-sustaining existence. Its explicit absence in their complaint signifies the complete lack of basic food crops, emphasizing their utter reliance on the miraculous manna and God's direct, daily provision, which they found insufficient and monotonous.
* **pomegranates (Hebrew, _rimmôwn'_):** The word רִמּוֹן (_rimmôwn'_) refers to the pomegranate fruit, which in the ancient Near East was often associated with fertility, abundance, and the lushness of a prosperous land. Its specific mention here, alongside figs and vines, highlights their profound longing for the rich, diverse produce of a cultivated land, contrasting sharply with the barrenness of the desert and underscoring their despair over their current circumstances and the perceived lack of God's goodness.

#### Verse Breakdown
* **"And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place?":** This opening clause is a direct, accusatory question, primarily leveled at Moses and Aaron, but implicitly challenging God Himself. It reveals a profound ingratitude and a complete questioning of the divine purpose behind the Exodus. The Israelites imply that their deliverance was a grave mistake, leading them to a worse fate than the slavery they endured, thereby idealizing their past bondage in Egypt.
* **"it [is] no place of seed, or of figs, or of vines, or of pomegranates;":** This detailed enumeration of missing agricultural staples underscores the depth of their physical discomfort and their fervent longing for a settled, fertile land. The absolute negation ("no place of...") highlights their sense of complete deprivation, emphasizing the barrenness of the wilderness from their perspective and their perceived failure of God's provision to meet their desires for variety and abundance.
* **"neither [is] there any water to drink.":** This final, crucial complaint reveals the immediate and most pressing need that triggered their outburst. Water was an absolute necessity for survival in the arid desert, and its absence brought their accumulated frustration and fear to a boiling point. It serves as the practical catalyst for their broader theological complaint against God's leadership and the perceived inadequacy of His provision.

#### Literary Devices
The language of Numbers 20:5 employs several powerful literary devices to convey the Israelites' desperate state of mind and the narrative's theological message. **Hyperbole** is strikingly evident in their sweeping condemnation of the wilderness as "this evil place" and their absolute declaration that it is "no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink." While the desert was indeed harsh, their language exaggerates their plight, reflecting their deep despair and lack of faith rather than an objective assessment of God's miraculous daily provision of manna and occasional water. There is also a profound **irony** in their lament, as they complain about leaving a land of brutal slavery for a journey to freedom and a promised inheritance. Their words demonstrate a stark **contrast** between their idealized, albeit false, memory of Egypt's abundance and the harsh reality of the wilderness, as well as between their present suffering and the glorious future promise of Canaan. The verse also functions as a **repetition** of a narrative pattern, echoing numerous earlier instances of grumbling and rebellion (e.g., [Exodus 17:1-7](/exodus/17-1-7 "Exodus 17:1-7 - Water from the Rock")), thereby emphasizing the cyclical nature of their unbelief and the consistent testing of God's patience.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Numbers 20:5 serves as a poignant theological commentary on the persistent human tendency towards ingratitude and unbelief in the face of adversity. It powerfully illustrates how quickly a people can forget divine deliverance and miraculous provision when immediate comforts are lacking or when circumstances become challenging. The Israelites' complaint is not merely about physical hardship; it is a profound spiritual failure, a rejection of God's wisdom in leading them through the wilderness and a questioning of His very character and faithfulness. Their desire for the "fleshpots of Egypt" over the freedom and future promised by God reveals a spiritual myopia that prioritizes immediate gratification and perceived security over long-term divine purpose, highlighting the dangers of a faith that is contingent upon favorable circumstances rather than rooted in the unwavering faithfulness of God.

* [Deuteronomy 8:2-3](/deuteronomy/8-2-3 "Deuteronomy 8:2-3 - God's Purpose in the Wilderness")
* [Psalm 78:17-20](/psalms/78-17-20 "Psalm 78:17-20 - Israel's Rebellion and God's Patience")
* [1 Corinthians 10:6-10](/1_corinthians/10-6-10 "1 Corinthians 10:6-10 - Warnings from Israel's Wilderness Experience")

### REFLECTION AND APPLICATION
Numbers 20:5 offers a powerful and convicting mirror for contemporary believers, challenging us to examine our own responses to life's inevitable "wilderness" seasons. Just as the Israelites focused intently on what they lacked—seed, figs, vines, pomegranates, and especially water—we too can become overly preoccupied with our perceived deficiencies, whether they are material comforts, relational fulfillments, or spiritual breakthroughs. This verse serves as a sober warning against the spiritual danger of ingratitude and the pervasive temptation to idealize a past, even one of spiritual or emotional bondage, over the often-uncomfortable and refining journey of faith God has called us to. It reminds us that true spiritual maturity involves cultivating a deep trust in God's provision and purpose, even when circumstances appear barren and our immediate needs seem unmet. Our response to trials and periods of waiting reveals the true depth of our faith; do we succumb to grumbling, accusation, and despair, or do we seek God's guiding hand and cultivate a spirit of thanksgiving, knowing that He is faithfully leading us to a promised destination, perfecting His work in us along the way?

#### Questions for Reflection
* **How do I typically respond when circumstances are difficult, and God's provision seems absent or delayed in my life?**
* **Am I prone to idealize past situations (even negative or restrictive ones) over present challenges that God might be using for my growth and purification?**
* **What "wilderness" experiences am I currently navigating, and how can I cultivate trust and gratitude in them rather than succumbing to complaint and despair?**

### FAQ
**Why did the Israelites complain so much throughout their wilderness journey?**

Answer: The Israelites' persistent complaining stemmed from a complex interplay of factors, primarily a deep-seated lack of faith, spiritual immaturity, and a profound misunderstanding of God's character and purposes. Despite witnessing incredible miracles of deliverance from Egypt, including the parting of the Red Sea ([Exodus 14:21-22](/exodus/14-21-22 "Exodus 14:21-22 - Parting of the Red Sea")), and receiving daily provision like manna ([Exodus 16:1-36](/exodus/16 "Exodus 16 - Manna and Quail")), they repeatedly failed to trust God's faithfulness and power. Their focus remained on their immediate physical discomforts—lack of water, limited diet, harsh conditions—rather than on the divine purpose of their journey or the character of the God who was sovereignly leading them. This pattern of grumbling also served as a means of testing God's patience and authority, often leading to divine judgment and further discipline, as seen in the consequences outlined in [Numbers 14:26-35](/numbers/14-26-35 "Numbers 14:26-35 - Consequences of Israel's Rebellion")).

**Was the wilderness truly "evil" as they described it in Numbers 20:5?**

Answer: From a purely human perspective of comfort, agricultural productivity, and easy sustenance, the wilderness was indeed a harsh, challenging, and often life-threatening environment. In that sense, the Israelites' description of it as "evil" or undesirable was a subjective reflection of their physical suffering and longing for a more hospitable land. However, from God's divine perspective, the wilderness was not "evil" but a divinely appointed place of testing, teaching, and purification. It was precisely where God humbled them, taught them absolute dependence on Him, and revealed His law and character ([Deuteronomy 8:2-3](/deuteronomy/8-2-3 "Deuteronomy 8:2-3 - God's Purpose in the Wilderness")). Their description reflects their subjective, faithless perception rather than God's redemptive and formative purpose for their journey.

**How does this specific complaint relate to Moses' sin later in Numbers 20?**

Answer: The people's intense and relentless grumbling in [Numbers 20:5](/numbers/20-5 "Numbers 20:5 - Israel's Complaint at Kadesh") directly precedes and significantly contributes to Moses' tragic sin of striking the rock in [Numbers 20:11](/numbers/20-11 "Numbers 20:11 - Moses Strikes the Rock"). The cumulative effect of decades of Israel's rebellion, unbelief, and constant pressure wore down Moses, leading him to act out of frustration and impatience. Instead of speaking to the rock as God commanded, he struck it twice, seemingly taking credit for the miracle or acting in anger that dishonored God, thereby failing to "honor Me as holy in the eyes of the Israelites" ([Numbers 20:12](/numbers/20-12 "Numbers 20:12 - Moses and Aaron's Disobedience")). While Moses' sin was his own, the people's persistent sin created the immense pressure and emotional toll under which he ultimately stumbled, leading to his exclusion from the Promised Land.

### CHRIST-CENTERED FULFILLMENT
The wilderness complaints of Israel, epitomized in Numbers 20:5, find their ultimate Christ-centered fulfillment in the person and redemptive work of Jesus. Israel's desperate longing for "seed, or of figs, or of vines, or of pomegranates" and their fervent cry for "water to drink" reveal humanity's deep spiritual hunger and thirst, which no earthly provision or material abundance can truly satisfy. Jesus, however, unequivocally declares Himself to be the true "bread of life" who came down from heaven, so that whoever comes to Him "shall never hunger" ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")). He also offers "living water," promising that whoever drinks of it "will never be thirsty again" ([John 4:10](/john/4-10 "John 4:10 - Jesus Offers Living Water"), [John 7:37-38](/john/7-37-38 "John 7:37-38 - Streams of Living Water")). Unlike Israel, who constantly looked back with longing to the "fleshpots of Egypt," Jesus perfectly obeyed the Father, even enduring His own wilderness temptation without complaint or wavering faith ([Matthew 4:1-11](/matthew/4-1-11 "Matthew 4:1-11 - The Temptation of Jesus")), thereby reversing Israel's pattern of rebellion and establishing a new covenant of faithful obedience. He is the ultimate provision, leading His people not merely to a physical land flowing with milk and honey, but to eternal life and an abundant spiritual inheritance ([John 10:10](/john/10-10 "John 10:10 - The Abundant Life")) and ultimately to the true rest that remains for the people of God ([Hebrews 4:9-10](/hebrews/4-9-10 "Hebrews 4:9-10 - The Sabbath Rest")). In Christ, all our deepest longings for sustenance, security, and belonging are fully met, freeing us from the grumbling spirit of those who refuse to trust in God's perfect and sovereign plan.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Numbers 16:14

Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up.

Jeremiah 2:6

Neither said they, Where [is] the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought, and of the shadow of death, through a land that no man passed through, and where no man dwelt?

Ezekiel 20:36

Like as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord GOD.

Deuteronomy 8:15

Who led thee through that great and terrible wilderness, [wherein were] fiery serpents, and scorpions, and drought, where [there was] no water; who brought thee forth water out of the rock of flint;

Nehemiah 9:21

Yea, forty years didst thou sustain them in the wilderness, [so that] they lacked nothing; their clothes waxed not old, and their feet swelled not.

Jeremiah 2:2

Go and cry in the ears of Jerusalem, saying, Thus saith the LORD; I remember thee, the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness, in a land [that was] not sown.