Jeremiah 8:10

KJV

Therefore will I give their wives unto others, [and] their fields to them that shall inherit [them]: for every one from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely.

KJV (with Strong's)

Therefore will I give {H5414} their wives {H802} unto others {H312}, and their fields {H7704} to them that shall inherit {H3423} them: for every one from the least {H6996} even unto the greatest {H1419} is given {H1214} to covetousness {H1215}, from the prophet {H5030} even unto the priest {H3548} every one dealeth {H6213} falsely {H8267}.

Complete Jewish Bible

"'Therefore I will give their wives to others, and their fields to those who take them over; for from the least to the greatest, all are greedy for gains; prophets and cohanim alike all practice fraud

Berean Standard Bible

Therefore I will give their wives to other men and their fields to new owners. For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.

American Standard Version

Therefore will I give their wives unto others, and their fields to them that shall possess them: for every one from the least even unto the greatest is given to covetousness; from the prophet even unto the priest every one dealeth falsely.

Commentary

### SUMMARY
Jeremiah 8:10 delivers a profound divine indictment against the kingdom of Judah, articulating severe consequences for their pervasive moral and spiritual corruption. The verse prophesies the devastating loss of their most cherished possessions—their wives and their ancestral fields—to foreign invaders, directly linking this calamity to the widespread societal decay. This corruption, characterized by an insatiable covetousness and deep-seated falsehood, had permeated every level of Judahite society, from the common citizen to the highest echelons of religious and civic leadership, particularly the prophets and priests. The passage thus serves as a powerful testament to the inevitable divine judgment that follows a nation's abandonment of truth, righteousness, and covenant fidelity for greed and deceit.

### CONTEXT
* **Literary Context:** Jeremiah 8:10 is embedded within a larger prophetic discourse (chapters 7-10) where Jeremiah confronts Judah's false sense of security, which was rooted in their misplaced trust in the Jerusalem Temple. This section, often referred to as the "Temple Sermon" ([Jeremiah 7](/jeremiah/7 "Jeremiah 7 - The Temple Sermon")), systematically dismantles their presumptions of inviolability despite their rampant idolatry and moral depravity. The verses immediately preceding 8:10 (Jeremiah 8:4-9) lament Judah's stubborn refusal to repent, their persistent backsliding, and the shame of their "wise men" who had rejected the very word of the Lord. Jeremiah 8:10, therefore, functions as a direct pronouncement of the specific judgments that will befall them as a consequence of this entrenched rebellion, particularly highlighting the pervasive sins of covetousness and deceit that infect all strata of society. The subsequent verses continue to elaborate on the impending disaster and the people's unresponsiveness to divine warning.
* **Historical & Cultural Context:** Jeremiah's prophetic ministry unfolded during a tumultuous period in Judah's history, spanning the late 7th and early 6th centuries BCE. This era witnessed the decline of the Neo-Assyrian Empire, the ascendance of Babylon as the dominant regional power, and the final, tragic decades of the Southern Kingdom of Judah before its eventual destruction and exile. Despite King Josiah's earlier reforms (c. 640-609 BCE) which brought a temporary return to covenant faithfulness, his successors—Jehoiakim, Jehoiachin, and Zedekiah—largely reversed these efforts, plunging Judah back into idolatry, social injustice, and political intrigue. The populace, despite repeated warnings from prophets like Jeremiah, clung to a superficial religiosity, erroneously believing that God would never permit Jerusalem or His Temple to fall. Culturally, land ownership was not merely an economic asset but a foundational element of Israelite identity, intrinsically linked to the covenant and their inheritance from God. Thus, the loss of fields, as prophesied in this verse, represented a profound spiritual, economic, and existential catastrophe. Furthermore, the mention of "wives unto others" starkly reflects the brutal realities of ancient warfare, where conquered populations faced enslavement, sexual violence, and the disintegration of family units, serving as a direct fulfillment of the covenant curses outlined in passages like [Deuteronomy 28:30](/deuteronomy/28-30 "Deuteronomy 28:30 - Covenant Curses for Disobedience").
* **Key Themes:** Jeremiah 8:10 powerfully contributes to several overarching themes central to the book of Jeremiah and the broader prophetic tradition. Firstly, it underscores the theme of **Divine Judgment** as an inevitable and just consequence of persistent covenant disobedience. God's holiness and righteousness demand a response to widespread iniquity, even from His chosen people. Secondly, the verse highlights the theme of **Pervasive Corruption**, demonstrating that sin had infiltrated every layer of Judahite society, from the most humble ("least") to the most powerful ("greatest"), and critically, extended to the spiritual leadership ("prophet" and "priest"). This systemic moral decay, particularly the sins of **Covetousness** (greed for unjust gain) and **Falsehood** (deceit and distortion of truth), is presented as the root cause of their impending downfall. Jeremiah consistently condemns false prophets who proclaim "peace, peace, when there is no peace" ([Jeremiah 6:14](/jeremiah/6-14 "Jeremiah 6:14 - False Peace and Deceit")) and priests who neglect their sacred duties, thereby leading the people astray. Lastly, the passage implicitly reinforces the theme of **Covenant Faithfulness**, as the dire consequences described are direct outworkings of the curses stipulated in the Mosaic Law for a nation's unfaithfulness (e.g., [Leviticus 26](/leviticus/26 "Leviticus 26 - Blessings and Curses for Obedience and Disobedience") and [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses for Obedience and Disobedience")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Covetousness (Hebrew, _betsaʻ'_ - H1215):** Derived from the root H1214 (bâtsaʻ), this term signifies more than a mere desire; it specifically denotes "plunder" or "gain (usually unjust)." It refers to ill-gotten wealth, dishonest profit, or lucre obtained through illicit means such as violence, oppression, or deceit. In this context, its widespread presence "from the least even unto the greatest" indicates a societal addiction to aggressive, unjust acquisition, rather than simply a passive longing for possessions.
* **Falsely (Hebrew, _sheqer'_ - H8267):** This word directly translates to an untruth, falsehood, deceit, or something that is a sham. When applied to the actions of prophets and priests, it carries the profound implication of speaking lies in the name of the Lord, offering false assurances of peace and security, and engaging in duplicity in their sacred and public responsibilities. It points to a fundamental betrayal of trust and a deliberate distortion of divine truth for personal or political advantage.
* **Give (Hebrew, _nâthan'_ - H5414):** As a primitive root, this verb is used with immense latitude, encompassing meanings such as "to give," "put," "make," "appoint," or "assign." In the phrase "Therefore will I give their wives unto others," it powerfully emphasizes God's active and deliberate agency in the judgment. This is not merely a passive outcome of sin; rather, it is a direct, willed act of divine recompense. God Himself is the one who will "give" their most precious possessions and family members over to their enemies, underscoring the certainty and divine origin of the impending calamity.

#### Verse Breakdown
* **"Therefore will I give their wives unto others":** This clause initiates the pronouncement of a devastating judgment directly from God. The emphatic "will I give" underscores divine agency and intentionality in this act of retribution. The phrase "their wives unto others" speaks to the horrific and humiliating reality of ancient warfare, where conquered women were often taken as spoils of war, enslaved, or violated. This represents the ultimate violation of personal and communal dignity, the dissolution of family units, and a direct fulfillment of the covenant curses for disobedience (e.g., [Deuteronomy 28:30](/deuteronomy/28-30 "Deuteronomy 28:30 - Covenant Curses")).
* **"and their fields to them that shall inherit them":** This parallel judgment signifies the complete and irreversible loss of their land. Land was foundational to Israelite identity, heritage, and economic stability, viewed as a divine inheritance. Its confiscation by "others" (foreign invaders) meant the severance of their very connection to the covenant promises and their means of livelihood. This clause speaks to the total dismantling of their societal, economic, and spiritual structure.
* **"for every one from the least even unto the greatest is given to covetousness":** This clause provides the primary justification and root cause for the severe judgments pronounced. It highlights the pervasive and systemic nature of the sin of "covetousness" (unjust gain, greed). The phrase "from the least even unto the greatest" is a merism emphasizing that this corruption was not isolated but had infected every stratum of society, from the common citizen to the most powerful leaders, indicating a deeply rooted and widespread moral decay.
* **"from the prophet even unto the priest every one dealeth falsely":** This final clause specifically indicts the spiritual and civic leadership of Judah. Those who were divinely appointed to be the moral compass of the nation—the prophets, tasked with speaking God's word, and the priests, responsible for mediating between God and the people—were themselves deeply entrenched in "falsehood" and deceit. They were not only failing in their sacred duties but actively misleading the people, offering false assurances of peace and prosperity, and engaging in corrupt practices, thereby exacerbating the nation's spiritual decline and sealing their fate.

#### Literary Devices
Jeremiah 8:10 masterfully employs several potent literary devices to convey its message of judgment and moral decay with striking clarity and force. **Parallelism** is prominently featured, both in the description of the consequences ("their wives unto others" and "their fields to them that shall inherit them") and in the portrayal of the pervasiveness of sin ("from the least even unto the greatest" and "from the prophet even unto the priest"). This structural repetition emphasizes the comprehensive nature of both the sin and its divine retribution. The use of **Merism** in "from the least even unto the greatest" and "from the prophet even unto the priest" serves to underscore the absolute totality and universality of the corruption within Judahite society, indicating that no segment of the population, from the lowest to the highest, was exempt from this pervasive moral failure. The declarative phrase "Therefore will I give" functions as a powerful **Divine Pronouncement of Judgment**, lending the passage immense authority and gravity and making it unequivocally clear that the impending disaster is not random but a direct, willed act of God in response to their unrepentant sin. Furthermore, the vivid imagery of losing wives and fields evokes a profound sense of loss, humiliation, and desolation, appealing directly to the audience's emotional understanding of ultimate societal and personal collapse.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 8:10 is deeply interwoven with the broader biblical narrative concerning divine justice, human sin, and the inevitable consequences of covenant unfaithfulness. It powerfully illustrates that God's covenant with Israel was conditional, promising blessings for obedience and curses for disobedience, and that His inherent holiness demands a righteous response to widespread iniquity. The pervasive nature of covetousness and falsehood, particularly among the nation's leadership, reveals a society that had fundamentally rejected God's righteous standards, prioritizing self-gain and deception over justice and truth. This passage serves as a stark reminder that true spiritual health is intrinsically reflected in societal integrity, and that the corruption of leaders inevitably leads to the spiritual and social collapse of the entire community. It foreshadows the ultimate fulfillment of God's judgment through the Babylonian exile, which, despite its severity, served as a necessary and purifying discipline for His people.

* [Deuteronomy 28:48](/deuteronomy/28-48 "Deuteronomy 28:48 - Consequences of Disobedience")
* [Micah 3:11](/micah/3-11 "Micah 3:11 - Corrupt Leaders")
* [Isaiah 56:11](/isaiah/56-11 "Isaiah 56:11 - Greedy Shepherds")

### REFLECTION AND APPLICATION
Jeremiah 8:10 stands as a timeless and profoundly sobering warning for all generations, revealing the devastating consequences when a society, and particularly its leadership, becomes consumed by covetousness and falsehood. It challenges us to look beyond mere outward religious observance to the true condition of our hearts, our institutions, and our communities. The passage compels us to consider how deeply the relentless pursuit of dishonest gain and the insidious practice of deceit can erode the very foundations of justice, trust, and spiritual vitality. It underscores the critical importance of uncompromising integrity, especially for those in positions of influence—whether within the church, government, business, or family—as their moral compass profoundly impacts the well-being and destiny of the entire collective. For believers today, this verse serves as a radical call to self-examination, urging us to diligently root out any form of greed or dishonesty in our own lives and to actively pursue righteousness and truth in all our dealings. It reminds us that genuine faith must manifest in ethical conduct, a commitment to justice, and a steadfast pursuit of truth for the glory of God and the good of our neighbors.

#### Questions for Reflection
* **In what subtle or overt ways might covetousness manifest in my own life or in the community around me today?**
* **How does the integrity (or lack thereof) of leaders, both spiritual and secular, impact the moral and spiritual health of a society?**
* **What practical steps can I take to personally counter the pervasive influence of greed and falsehood in my sphere of influence and promote truth and generosity?**
* **How does this passage deepen my understanding of God's justice and His unwavering response to unrepentant sin, both individually and corporately?**

### FAQ

**What does "from the least even unto the greatest" signify in this verse?**

Answer: This phrase is a powerful literary device known as a merism, which means "from the lowest to the highest" or "everyone without exception." It signifies that the sin of covetousness was not confined to a particular segment of Judahite society but had permeated all levels, from the most common citizens and the poor ("least") to the wealthy, powerful, and influential ("greatest"). It emphasizes the pervasive, systemic, and all-encompassing nature of the moral corruption that had gripped the entire nation.

**Why are "prophet" and "priest" specifically mentioned as dealing falsely?**

Answer: The prophet and priest held the most significant spiritual and moral authority in ancient Israel, entrusted with communicating God's word and mediating His presence among the people. Their corruption was particularly egregious because they were meant to be the guardians of divine truth and righteousness. The prophets were speaking "false visions, divinations, and worthless idola" ([Jeremiah 14:14](/jeremiah/14-14 "Jeremiah 14:14 - False Prophets and Deceptive Visions")), and the priests were neglecting their sacred duties, exploiting the people, and perverting justice. Their deceit meant that the very sources of spiritual guidance were compromised, leading the entire nation astray and validating their false sense of security. This highlights the profound danger and devastating consequences of corrupt spiritual leadership.

**How does the judgment of losing wives and fields relate to the sins of covetousness and falsehood?**

Answer: The judgment pronounced in Jeremiah 8:10 is a direct, fitting, and reciprocal consequence of the nation's sins. Covetousness, or unjust gain, often led to the exploitation of the vulnerable, the perversion of justice, and the illicit acquisition of property, frequently tied to land disputes. Falsehood, especially among leaders, meant that the people were fed lies instead of divine truth, leading them further into sin and a false sense of security. The loss of wives and fields represents the ultimate reversal of the blessings of the covenant and the very foundations of Israelite life and identity. What they coveted unjustly would be taken from them, and their deceptive practices would result in the loss of their most cherished possessions and relationships. This serves as a clear demonstration of divine reciprocity in judgment, fulfilling the curses for disobedience outlined in the Mosaic Law, such as those found in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses for Obedience and Disobedience").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 8:10, with its stark portrayal of pervasive sin and impending judgment, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The widespread covetousness and falsehood that permeated Judah's society underscored humanity's deep-seated inability to live righteously and fulfill God's covenant demands, revealing the desperate need for a radical, divine intervention. Jesus, as the true Prophet and perfect High Priest, perfectly embodied the integrity, truth, and righteousness that Judah's leaders so tragically lacked. Unlike the false prophets who dealt falsely, Jesus declared, "I am the way, the truth, and the life" ([John 14:6](/john/14-6 "John 14:6 - Jesus is the Way, Truth, and Life")), speaking only the words of His Father and never engaging in deceit. As the sinless Lamb of God, He offered Himself as the ultimate sacrifice, bearing the full weight of the judgment for all human covetousness, falsehood, and every other sin, thereby redeeming believers from the curse of the law ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse")). Through His atoning work on the cross and His glorious resurrection, believers are freed from the dominion of sin, including the power of greed and deceit, and are empowered by the indwelling Holy Spirit to live lives characterized by truth, generosity, and integrity ([Romans 6:6-7](/romans/6-6-7 "Romans 6:6-7 - Freedom from Sin")). Thus, the devastating judgment pronounced in Jeremiah points forward to the profound grace offered in Christ, who alone can redeem a people from their pervasive sin and establish a new covenant founded on truth, righteousness, and an eternal inheritance that far surpasses perishable earthly possessions ([1 Peter 1:3-4](/1_peter/1-3-4 "1 Peter 1:3-4 - A Living Hope through Christ")).

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

Jeremiah 6:12

And their houses shall be turned unto others, [with their] fields and wives together: for I will stretch out my hand upon the inhabitants of the land, saith the LORD.

Jeremiah 6:13

For from the least of them even unto the greatest of them every one [is] given to covetousness; and from the prophet even unto the priest every one dealeth falsely.

Ezekiel 33:31

And they come unto thee as the people cometh, and they sit before thee [as] my people, and they hear thy words, but they will not do them: for with their mouth they shew much love, [but] their heart goeth after their covetousness.

Isaiah 56:10

His watchmen [are] blind: they are all ignorant, they [are] all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber.

Isaiah 56:12

Come ye, [say they], I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, [and] much more abundant.

Deuteronomy 28:30

Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.

Deuteronomy 28:32

Thy sons and thy daughters [shall be] given unto another people, and thine eyes shall look, and fail [with longing] for them all the day long: and [there shall be] no might in thine hand.