Jeremiah 6:13
"For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.
For from the least of them to the greatest
This phrase underscores the universality of the corruption in Judah. The Hebrew word for "least" is "קָטָן" (qatan), and "greatest" is "גָּדוֹל" (gadol). This indicates that the moral decay permeates every level of society, from the most insignificant to the most influential. Historically, this reflects a time when societal hierarchies were deeply entrenched, yet Jeremiah points out that sin and greed do not discriminate by social status. This serves as a sobering reminder that no one is immune to the temptations of greed and corruption, and it calls for introspection and repentance across all societal levels.

all are greedy for gain
The Hebrew word for "greedy" is "בָּצַע" (batsa), which conveys a sense of unjust gain or covetousness. This phrase highlights the pervasive materialism and self-interest that had taken root in the hearts of the people. In a historical context, this greed often manifested in economic exploitation and social injustice, where the powerful would take advantage of the vulnerable. From a scriptural perspective, this greed is a violation of the commandments and a departure from the covenantal relationship with God, who calls His people to justice and righteousness.

from prophet to priest
This phrase indicates that even those who were supposed to be spiritual leaders and moral guides were complicit in the corruption. The Hebrew words "נָבִיא" (navi) for prophet and "כֹּהֵן" (kohen) for priest denote roles that were meant to be mediators between God and the people. However, their failure to uphold truth and righteousness signifies a deep spiritual crisis. Historically, prophets and priests held significant influence, and their corruption would have had a profound impact on the spiritual state of the nation. This serves as a warning about the dangers of spiritual leaders who stray from their divine calling.

all practice deceit
The Hebrew word for "deceit" is "שֶׁקֶר" (sheker), which means falsehood or deception. This phrase reveals the moral and ethical decay that had infiltrated the society, where dishonesty became commonplace. In the context of Jeremiah's time, this deceit could involve false prophecies, misleading teachings, and corrupt practices that led the people away from God's truth. Scripturally, deceit is condemned as it breaks the trust between individuals and between the people and God. This calls for a return to integrity and truthfulness, aligning one's actions with God's standards.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, called by God to deliver messages of warning and hope to the people of Judah.

2. Prophets and Priests
Religious leaders in ancient Israel who were expected to guide the people in spiritual matters but are here accused of deceit.

3. Judah
The southern kingdom of Israel, facing impending judgment due to widespread corruption and idolatry.

4. God's Judgment
The context of this passage is a warning of impending judgment due to the pervasive sinfulness of the people.

5. The People of Judah
From the least to the greatest, they are described as being greedy for gain, indicating a societal-wide moral decay.
Teaching Points
The Pervasiveness of Sin
Sin can infiltrate every level of society, from the least to the greatest. We must be vigilant in examining our own lives for areas where greed and deceit may have taken root.

The Responsibility of Leaders
Religious and community leaders have a heightened responsibility to act with integrity. Their actions can lead others astray or guide them toward righteousness.

The Danger of Greed
Greed is a powerful motivator that can lead to deceit and corruption. Christians are called to be content and to seek first the kingdom of God.

The Call to Repentance
Just as Jeremiah called Judah to repentance, we are called to turn away from sin and seek God's forgiveness and guidance.

The Importance of Truth
Practicing deceit is contrary to God's nature. As followers of Christ, we are called to live in truth and transparency.
Bible Study Questions
1. How does the description of greed and deceit in Jeremiah 6:13 reflect the condition of our society today?

2. In what ways can we guard against the influence of greed in our personal and professional lives?

3. How can church leaders today ensure they are leading with integrity and not falling into the same traps as the prophets and priests in Jeremiah's time?

4. What steps can we take to promote truth and transparency in our communities and churches?

5. How do the warnings in Jeremiah 6:13 challenge us to examine our own hearts and actions in light of God's standards?
Connections to Other Scriptures
Micah 3:11
This verse similarly condemns the leaders of Israel for their corruption and greed, highlighting a recurring issue among the leaders.

Isaiah 56:11
Describes the leaders as greedy dogs, emphasizing their insatiable desire for personal gain.

Ezekiel 22:27
Speaks of the princes of Israel as wolves tearing their prey, shedding blood, and destroying lives for dishonest gain.

1 Timothy 6:10
Warns that the love of money is a root of all kinds of evil, connecting the theme of greed to New Testament teachings.

Matthew 23:27-28
Jesus condemns the Pharisees for their hypocrisy, similar to the deceit of the prophets and priests in Jeremiah's time.
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
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
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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