Jeremiah 6:13
"For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.
Sermons
Covetousness a Universal SinD. Young Jeremiah 6:13
The Ministry of DeceitA.F. Muir Jeremiah 6:13
The Preacher's Bitter CryS. Conway Jeremiah 6:9-17














The extent to which corruption prevailed is suggested when even the prophets and priests share the general apostasy: "Every one dealeth falsely."

I. THE DUTY IT HAD TO FULFIL. The priest dealt with ritual, the prophet with moral and doctrinal questions in religion. They had to act as the spiritual guides and overseers of the people of God. Here they are represented as behaving like quack doctors in cases of grave injury or disease. They were appointed for the spiritual health and well-being of men. Circumstances in the condition of their flocks would determine the manner in which they should exercise their functions, and the special direction in which their attention should be directed. Israel had fallen into serious wickedness. It was no isolated acts of transgression of which she was guilty; her whole spiritual state was one of alienation from God. In such a case the utmost faithfulness and severity were required; as the surgeon has to probe the wound, and use sharp instruments for excising the part that is diseased; or the physician has to make a thorough diagnosis of a patient, and in desperate sickness to use desperate remedies. Here an opposite course had been pursued. The gravity of the "hurt" was overlooked or ignored, and merely outward signs of amendment were regarded as complete reconciliation with God.

1. That which separates men from God is no slight matter. It is a deadly thing. If it continues, it must inevitably destroy. The observances of religion will be nullified until it is put fight. Men must be told of their sin, not merely in a round and general manner, but judiciously, and according to the specialties of individual or class peculiarities. The unbelief of the natural man is the parent of his misdeeds and sin, and keeps him from any real communion with God.

2. The minister of religion is bound to be discerning and faithful.

3. It is only through a real and spiritual repentance that reconciliation can be effected. At such a juncture spiritual religion ought to have been insisted on, and the enormity of the offence exposed. Preliminary acts of contrition; experiences and discoveries of the heart such as conviction of sin, etc.; the necessity of love, obedience, and faith ought not to be slurred over.

II. FAILURE IN THIS DUTY AND ITS CAUSES. The root-cause is undoubtedly the share which the religious teachers had in the general depravity. There was also a consequent lack of spiritual discernment. The greatness of the fall from the former position occupied by Israel was not appreciated, and the nature of true religion was not understood. A ministry under court patronage and a merely popular ministry are alike subject to the temptations to please rather than to deal honestly with the evils of individuals, society, and the state, and to rectify them. "They who live to please must please to live." There is such a thing always as a making of religion too easy either in its moral conditions or its doctrinal realizations. It is fearfully wrong to say a man is a Christian when he is not a Christian; or so to deal with him in pastoral relations that he fancies himself in possession of salvation and spiritually secure when he is in heart and life far from God. Flattery has a thousand forms, and there is no falsehood to which it contributes that is more insidious or wide-reaching than this.

III. THE RESULTS. These are terrible in the extreme. From the authority of office they are credited in their declarations, and national and individual offences are condoned and perpetuated. Possible for a man to be deceived on this most vital question; to think himself a child of God when he is in reality a child of Satan. Death-bed repentances.

1. The divorce of morality from religion.

2. The intensified wrath of God at hypocrisy and sham religion.

3. Eternal death and irretrievable loss. - M.

They have no delight in it.
You will readily admit, that the feeling of delight accompanying the performance of anything is, for the most part, a sign and measure of its profitable accomplishment; that that is usually well done which is done cheerfully and with the heart; and that nothing, on the contrary, is more commonly deteriorated in the performance of it, than what is entered on with the apprehension of its being a piece of drudgery, and gone through as a mere task. How true does this remark hold in the department of religion! If we approach the exercises of religion, whether reading or hearing the Word, or the sacraments, or prayer, as formalists come to them — if we take no lively interest in them — if we are actuated merely by the force of custom, the power of example and other motives of expediency, how can they ever profit us? Are we not changing the sources of heaven's blessings into empty and broken cisterns?

I. In attending to the circumstances that operate to take away from us delight in Christian ordinances, we observe, that an unfavourable change in the frame of mind, as persons are engaged In religious exorcises, often occurs, at least at times OCCURS, UNAVOIDABLY, however our desires and endeavours may be set against it. At one time we will be attending with deep earnestness, at another time listening with cold indifference. There is now a great acuteness in receiving instruction, at another time almost a deadness that blunts the edge of the best directed observations. Now, all such changes as these are still, in so far as they are traceable to constitutional temperament, to be ranked among the class of what the Bible calls our infirmities, and when they are met by meditation on the Word of God, and by prayer, in order that we may be cured, they are not charged as criminalities against us. At the same time, take good heed lest you ascribe to those things over which you think you have no control, what all the while springs from sinful negligence.

II. First, the state of mind I have described, shows THAT THERE HAS NOT BEEN WITH US DUE CONSIDERATION BEFORE WE HAVE COME TO THE PUBLIC ORDINANCES OF RELIGION. We do not consider that the services of the sanctuary relate to God in our adoring, or praising, or supplicating Him whom the universe celebrates as its Maker, whom angels, principalities and powers reverently worship — we do not consider that the services of the sanctuary are the appointed means through which the soul is called to discourse with its own original, with Him who is the source of bliss. We do not consider that the services of the sanctuary present the sublimest objects for the exercise of the understanding, the most splendid for attracting the imagination, the most engaging for affecting the heart. Accordingly we do not in our petitions implore that fixedness of heart which is required in the true and spiritual worshipper; we do not enter the sanctuary cherishing the serious thought that we come hither to seek the blessings which the mercy of the Saviour gives to every one who feels his need of them, and asks them. On the contrary, we come to the sanctuary altogether unconcerned; we sit down without offering in our minds one preparatory petition; we possess a frame of mind that is akin to levity; we are chargeable at least with indifference, which can only be excusable in our waiting on an empty ceremonial. Even allowing that the individual still possesses some desire to receive the benefits of religious ordinances in the sanctuary, they are rendered quite impracticable to him, except where the devotional exercises of every day are preparatory to those of the Sabbath. The want of serious consideration before we come to engage in religious ordinances, leads directly to want of due reflection when engaged in the performance of them; for such trains of thought as we have been cherishing, are not easily broken down, and, in fact, we cannot authoritatively dismiss them — they have fastened themselves by innumerable links to the mind, and though many of these links may from time to time be detached by us, still numbers are left which are quite sufficient to rivet the objects of our affectionate concern to our memories and our hearts. Such objects, through long usage, become great favourites with the mind, and hence, it not only attends to them in the season of disengagement from other things, but strives to get back to them, even when occupied in the ordinances of religion. Then when we think how base and degraded our natural dispositions are, surely it is a most unreasonable expectation that we are prepared for the spiritual exercises of the Sabbath, if we have had no preparatory devotional exercises for such a day.

III. MOST SERIOUS AND GRIEVOUS IS THE EVIL OF WHICH I AM NOW SPEAKING. Whatever degree of it adheres to us its tendency is to destroy utterly the capacity of religious feeling, and to increase that searedness of conscience which is the forerunner of open profligacy. Let us then be roused to consideration. Let us come to religious ordinances with serious thoughts on their nature, their reasonableness, their awful sanctions, and their inestimable utility; and, having especially in view the example of the serious worshipper who prays for the spirit of prayer, and who is a suppliant in private for the grace of supplication which is to be employed by him in public, let us endeavour when we join in religious ordinances to preserve seriousness of mind. Let us for this purpose devoutly consider the object we have in view, whether engaged in the Word, in sacrament, or in prayer. Let us not give a single moment's encouragement to thoughts upon other subjects. Let us withstand the inroads of such thoughts — let us cast them out as of Satan, when they enter, and let us try to prevent them entering at all. Let there be prayer, consideration and serious concern; and thus entering into the great truths, into the sweetness of religion, there will be no longer felt the weariness with which we set out. The satisfaction and delight, so conducive to our improvement, will then take the place of the fatigue and irksomeness of the mere bodily worshipper. The Sabbath will be the most acceptable of all refreshments, the Psalms of the sanctuary will be the sentiments of gratitude and joy, the prayers offered will be as the flame which first ascended in holy ardour to its origin, and the Word will be the principal vehicle of calling into action every good resolution. Religion will then become that very privilege it is intended to be; the elements, set upon the table, will appear as the memorials of all that is dear and precious to our souls; the sentiments of holy love will be awakened in commemorating the blessed Friend who gave His soul for us sinners; and thus the sanctuary and its services will become the pledge to us of the noblest benefits, the scene of the most glorious hopes, and an incitement to devoted obedience.

(W. Muir, D. D.)

Alphonse Kerr heard a gardener ask his master's permission to sleep for the future in the stable. "For," said he, "there is no possibility of sleeping in the chamber behind the greenhouse, sir; there are nightingales there which do nothing but guggle and keep up a noise all the night." The sweetest sounds are but an annoyance to those who have no musical ear; doubtless the music of heaven would have no charm to carnal minds, certainly the joyful sound of the Gospel is unappreciated so long as men's ears remain uncircumcised.

People
Benjamin, Jeremiah
Places
Beth-haccherem, Jerusalem, Sheba, Tekoa, Zion
Topics
Alike, Covetousness, Dealeth, Dealing, Deals, Deceit, Dishonest, Falsely, Gain, Gaining, Getting, Greatest, Greedy, Least, Money, Practice, Priest, Priests, Prophet, Prophets, Unjust, Working
Outline
1. The enemies sent against Judah,
4. encourage themselves.
6. God sets them on work because of their sins.
9. The prophet laments the judgments of God because of their sins.
18. He proclaims God's wrath.
26. He calls the people to mourn for the judgment on their sins.

Dictionary of Bible Themes
Jeremiah 6:13

     5465   profit
     5476   property
     5870   greed, condemnation
     6134   coveting, prohibition
     7768   priests, OT function
     8767   hypocrisy

Jeremiah 6:13-14

     5943   self-deception
     6616   atonement, in OT
     7774   prophets, false

Jeremiah 6:13-15

     5348   injustice, nature and source
     5890   insecurity
     8776   lies

Library
Stedfastness in the Old Paths.
"Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls."--Jer. vi. 16. Reverence for the old paths is a chief Christian duty. We look to the future indeed with hope; yet this need not stand in the way of our dwelling on the past days of the Church with affection and deference. This is the feeling of our own Church, as continually expressed in the Prayer Book;--not to slight what has gone before,
John Henry Newman—Parochial and Plain Sermons, Vol. VII

A Blast of the Trumpet against False Peace
The motive with these false prophets is an abominable one. Jeremiah tells us it was an evil covetousness. They preached smooth things because the people would have it so, because they thus brought grist to their own mill, and glory to their own names. Their design was abominable, and without doubt, their end shall be desperate--cast away with the refuse of mankind. These who professed to be the precious sons of God, comparable to fine gold, shall be esteemed as earthen pitchers, the work of the hands
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Whitefield -- the Method of Grace
George Whitefield, evangelist and leader of Calvinistic Methodists, who has been called the Demosthenes of the pulpit, was born at Gloucester, England, in 1714. He was an impassioned pulpit orator of the popular type, and his power over immense congregations was largely due to his histrionic talent and his exquisitely modulated voice, which has been described as "an organ, a flute, a harp, all in one," and which at times became stentorian. He had a most expressive face, and altho he squinted, in
Grenville Kleiser—The world's great sermons, Volume 3

Reprobation.
In discussing this subject I shall endeavor to show, I. What the true doctrine of reprobation is not. 1. It is not that the ultimate end of God in the creation of any was their damnation. Neither reason nor revelation confirms, but both contradict the assumption, that God has created or can create any being for the purpose of rendering him miserable as an ultimate end. God is love, or he is benevolent, and cannot therefore will the misery of any being as an ultimate end, or for its own sake. It is
Charles Grandison Finney—Systematic Theology

Prefatory Scripture Passages.
To the Law and to the Testimony; if they speak not according to this Word, it is because there is no light in them.-- Isa. viii. 20. Thus saith the Lord; Stand ye in the ways, and see, and ask for the old paths, where is the good way and walk therein, and ye shall find rest for your souls.--Jer. vi. 16. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. But
G. H. Gerberding—The Way of Salvation in the Lutheran Church

Jesus Raises the Widow's Son.
(at Nain in Galilee.) ^C Luke VII. 11-17. ^c 11 And it came to pass soon afterwards [many ancient authorities read on the next day], that he went into a city called Nain; and his disciples went with him, and a great multitude. [We find that Jesus had been thronged with multitudes pretty continuously since the choosing of his twelve apostles. Nain lies on the northern slope of the mountain, which the Crusaders called Little Hermon, between twenty and twenty-five miles south of Capernaum, and about
J. W. McGarvey—The Four-Fold Gospel

Backsliding.
"I will heal their backsliding; I will love them freely: for Mine anger is turned away."--Hosea xiv. 4. There are two kinds of backsliders. Some have never been converted: they have gone through the form of joining a Christian community and claim to be backsliders; but they never have, if I may use the expression, "slid forward." They may talk of backsliding; but they have never really been born again. They need to be treated differently from real back-sliders--those who have been born of the incorruptible
Dwight L. Moody—The Way to God and How to Find It

An Obscured vision
(Preached at the opening of the Winona Lake Bible Conference.) TEXT: "Where there is no vision, the people perish."--Proverbs 29:18. It is not altogether an easy matter to secure a text for such an occasion as this; not because the texts are so few in number but rather because they are so many, for one has only to turn over the pages of the Bible in the most casual way to find them facing him at every reading. Feeling the need of advice for such a time as this, I asked a number of my friends who
J. Wilbur Chapman—And Judas Iscariot

Sin Charged Upon the Surety
All we like sheep have gone astray: we have turned every one to his own way, and the LORD hath laid upon Him the iniquity of us all. C omparisons, in the Scripture, are frequently to be understood with great limitation: perhaps, out of many circumstances, only one is justly applicable to the case. Thus, when our Lord says, Behold, I come as a thief (Revelation 16:15) , --common sense will fix the resemblance to a single point, that He will come suddenly, and unexpectedly. So when wandering sinners
John Newton—Messiah Vol. 1

An Address to the Regenerate, Founded on the Preceding Discourses.
James I. 18. James I. 18. Of his own will begat he us with the word of truth, that we should be a kind of first fruits of his creatures. I INTEND the words which I have now been reading, only as an introduction to that address to the sons and daughters of the Lord Almighty, with which I am now to conclude these lectures; and therefore shall not enter into any critical discussion, either of them, or of the context. I hope God has made the series of these discourses, in some measure, useful to those
Philip Doddridge—Practical Discourses on Regeneration

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

How those who Fear Scourges and those who Contemn them are to be Admonished.
(Admonition 14.) Differently to be admonished are those who fear scourges, and on that account live innocently, and those who have grown so hard in wickedness as not to be corrected even by scourges. For those who fear scourges are to be told by no means to desire temporal goods as being of great account, seeing that bad men also have them, and by no means to shun present evils as intolerable, seeing they are not ignorant how for the most part good men also are touched by them. They are to be admonished
Leo the Great—Writings of Leo the Great

Christian Meekness
Blessed are the meek, for they shall inherit the earth Matthew 5:5 We are now got to the third step leading in the way to blessedness, Christian meekness. Blessed are the meek'. See how the Spirit of God adorns the hidden man of the heart, with multiplicity of graces! The workmanship of the Holy Ghost is not only curious, but various. It makes the heart meek, pure, peaceable etc. The graces therefore are compared to needlework, which is different and various in its flowers and colours (Psalm 45:14).
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12

Jeremiah
The interest of the book of Jeremiah is unique. On the one hand, it is our most reliable and elaborate source for the long period of history which it covers; on the other, it presents us with prophecy in its most intensely human phase, manifesting itself through a strangely attractive personality that was subject to like doubts and passions with ourselves. At his call, in 626 B.C., he was young and inexperienced, i. 6, so that he cannot have been born earlier than 650. The political and religious
John Edgar McFadyen—Introduction to the Old Testament

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