Jeremiah 6:13 · Bible study
Jeremiah 6:13 Commentary: Universal Covetousness and Deceit
Hebrew · 9 what the commentators say
Meaning in one sentence
Jeremiah 6:13 exposes universal greed and deception, especially among leaders.
Research Summary
- Meaning: Every person in Judah, from lowest to highest, is guilty of covetousness and deceit, especially the religious leaders who should have set the example.
- Key words: bōṣēaʿ (gaining unjustly) and šeqer (falsehood, deception). Both describe continuous, characteristic actions.
- Main debate: Whether “prophet” refers only to false prophets (Kimchi, Gill) or includes all who held the office (Calvin). Either way, the moral failure is comprehensive.
- Theological theme: Universal sinfulness and the corruption of leadership as a cause of judgment.
- Best use: A text for self-examination regarding greed and truthfulness, and for intercession for church leaders.
Translation Comparison
BSB Berean Standard Bible 2020
“For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.
WEB World English Bible 2000
“For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals falsely.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
For from their least unto their greatest, Every one is gaining dishonest gain, And from prophet even unto priest, Every one is dealing falsely,
Darby Darby Bible 1890
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.
Douay-Rheims Douay-Rheims Bible 1899
For from the least of them even to the greatest, all are given to covetousness: and from the prophet even to the priest, all are guilty of deceit.
Translations in other languages (10 available)
Porque desde el más chico de ellos hasta el más grande de ellos, cada uno sigue la avaricia; y desde el profeta hasta el sacerdote, todos son engañadores.
Porque desde o menor deles até o maior deles, cada um deseja com ganância; e desde o profeta até o sacerdote, todos agem com falsidade.
Car depuis le plus petit jusqu’ au plus grand,
Denn sie geizen allesamt, klein und groß; und beide, Propheten und Priester, gehen allesamt mit Lügen um
Want van hun kleinste aan tot hun grootste toe pleegt een ieder van hen gierigheid, en van den profeet aan tot den priester toe bedrijft een ieder van hen valsheid.
Perché dal più piccolo al più grande, son tutti quanti avidi di guadagno; dal profeta al sacerdote, tutti praticano la menzogna.
Zaiste, od najmniejszego z nich aż do największego z nich, wszyscy się udali za łakomstwem; od proroka aż do kapłana, wszyscy zgoła bawią się kłamstwem.
Ибо от малого до большого, каждый из них предан корысти, и от пророка до священника - все действуют лживо;
因為 他們從最小的 到 至大的 都 一味地 貪婪，從先知 到 祭司 都 行事 虛謊。
For from the least of them even to the greatest, everyone is given up to getting money; from the prophet even to the priest, everyone is working deceit.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Jeremiah 6:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Jeremiah 6:13 describes a corruption so complete that no one is exempt. From the lowest social rank to the highest, every person is consumed with the pursuit of unjust gain. The Hebrew verb bōṣēʿa (literally “gaining”) is a Qal active participle, suggesting an ongoing, habitual action, this is not a momentary lapse but a settled pattern of life (Calvin, Gill). The noun beṣaʿ (“unjust gain”) carries the connotation of profit secured by violence or fraud (H1215). Barnes notes that this “temper of mind which gains the world is not that which gains heaven.” The second clause intensifies the indictment: even the prophet and the priest, those appointed to guide and instruct, deal falsely. The Hebrew šeqer (“deception”) is used as an adverb, with ʿōśeh šeqer meaning “doing falsehood” as if it were their full-time occupation (Wesley). Calvin observes that this amplifies the sin: religious leaders ought to have carried light for others, but instead they lead in fraud. The result, as the context makes clear, is that judgment falls not just on a few but on the whole community.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The verse unequivocally declares that corruption was universal, extending from the poorest to the richest and from the religious leaders downward, and that this corruption justified the judgment God was about to bring.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of 'least to greatest' | All commentators see this as describing universal corruption: no one is exempt. | Calvin interprets it specifically as social rank (the poor and the despised vs. the wealthy and powerful). Others (e.g., Matthew Henry) include a broader sense of all ages and classes. Both agree on the total nature of the corruption. |
| Identity of 'prophet' | The prophets and priests were meant to guide Israel in truth and worship. | Gill, citing Kimchi, takes 'prophet' as a false prophet (the office itself corrupted). Calvin holds that even true prophets were involved in the deceit. Both see the religious leadership as deeply compromised. |
| Covetousness as root sin | Covetousness is named as a representative sin and is considered serious. | Gill calls it 'the root of evil' (echoing 1 Tim 6:10). Wesley and Barnes focus on the contrast between earthly gain and heavenly treasure. No major disagreement, the debate is mostly about emphasis. |
Historical & Cultural Context
Jeremiah ministered in the final decades of the kingdom of Judah (c. 627, 586 BC). The nation faced the rising threat of Babylon under Nebuchadnezzar. Chapter 6 is part of a wider collection of judgment oracles that call the people to repentance but also announce certain doom because of their stubbornness (Jer 6:10, 16, 17). The verse sits within a passage describing the thoroughness of God’s judgment: the enemy will glean the remnant like a vine (v. 9), and wrath will be poured out on every age and class (vv. 11, 12).
In the ancient Near East, both greed and falsehood were recognized as societal cancers, but Jeremiah’s indictment is unique in its comprehensiveness. The phrase “from the least to the greatest” is a merism, a figure of speech that includes everything in between, emphasizing that no stratum of society is exempt. The pairing of “prophet” and “priest” names the two key religious offices in Israel. Prophets were meant to speak God’s word; priests were to maintain the sanctuary and teach the law (Jer 2:8). Their corruption was especially devastating because it undercut the people’s ability to hear truth. Calvin points out that the prophet here refers to “the prophets and priests of the Lord,” not only false prophets, which makes the betrayal even more grievous. Gill adds that the “prophet” is likely the false prophet (as Kimchi interprets), but even if some true prophets remained, the office as a whole was compromised. This social and religious breakdown formed the immediate backdrop for the Babylonian exile. The cross‑reference Jeremiah 8:10 repeats the same language, showing that the pattern persisted and judgment became inevitable.
Textual Notes
The consulted sources note no significant textual variants for Jeremiah 6:13. The Hebrew text is stable across manuscripts and versions (LXX, Syriac, Targum). Some translations (e.g., KJV, ASV) render the first clause as “everyone is given to covetousness,” while others (BSB, YLT) read “all are greedy for gain” or “all are gaining dishonest gain.” These differences reflect translation choices, not textual uncertainty.
Reception History
Jeremiah 6:13 has been cited throughout church history as a warning against clerical corruption and societal greed. The Reformers, especially Calvin, used it to argue that outward religious observance is worthless when leaders are consumed by wealth and falsehood. In the 18th century, Methodist preachers like Wesley drew on this verse to call for personal holiness and honest dealing, contrasting “earthly gain” with the treasure of heaven. The verse continues to be employed in contexts where the church is tempted to compromise with economic injustice or to speak flattering words for the sake of popularity. Its pairing with Jeremiah 8:10 (a nearly identical repetition) reinforces the theme of persistent sin leading to inevitable judgment.
Preaching This Verse
Three-point outline
- The universality of sin: No one is exempt, “from the least to the greatest.” Sin is not limited to the uneducated, the poor, or the young; it infects every social class.
- The sin of greed: The Hebrew root baṣaʿ (to cut off, to gain violently) exposes the violent, grasping nature of covetousness. This is not mere desire but active exploitation.
- The failure of spiritual leaders: Prophets and priests, who should confront sin, instead practice deceit. When leaders lie, the whole society loses its moral compass.
Five-point outline
- Corruption as a total social reality (v. 13a): The language “all of it” (kullo) stresses completeness, the entire community is implicated.
- Covetousness as the root (v. 13a): Out of all possible sins, Jeremiah singles out greed, which Paul later calls “idolatry” (Col 3:5). It is the hidden motive behind many other failures.
- Falsehood as the method (v. 13b): “Dealing falsely” covers everything from fraudulent business to lying prophecies. The leaders, especially, use deception to maintain their power and income.
- The absence of shame (v. 15, context): The next verse says they could not blush. They had lost the capacity for moral self-awareness, a sign that judgment is near.
- Judgment as the inevitable outcome (vv. 11, 12, 15): Because the entire fabric of society is rotten, God’s “stretched‑out hand” cannot be withdrawn.
Illustration hooks
- A workplace where cheating is normal: An employee pads expense reports because “everyone does it.” The boss lies to clients. Soon the whole organisation expects dishonesty, and no one blushes. This mirrors the society Jeremiah describes.
- A church where pastors preach only what people want to hear: The sermon series avoids sin, repentance, and judgment. Leaders are more concerned with attendance and offerings than with truth. That is the “peace, peace” of Jeremiah 6:14.
Questions your congregation is asking
- How do we know if our own hearts have been seduced by the love of money, even while we attend church?
- What should we do when our spiritual leaders seem more interested in success than in truth?
- Is it possible for an entire society to lose its conscience? How should Christians live in such a culture?
Leading a Discussion
This small-group guide helps participants examine the corrosive power of greed and falsehood, both in the world and in the church, and to consider how God’s truth can restore integrity.
Discussion questions
- Read Jeremiah 6:13 carefully. What do you notice about the scope of the sins described? Why does the prophet name both social ranks and religious offices?
- The Hebrew word for “given to covetousness” literally means “gaining unjust gain.” What kinds of “unjust gain” do people pursue today, inside and outside the church?
- Jeremiah indicts prophets and priests for dealing falsely. In what ways can spiritual leaders today be tempted to “deal falsely” with the message God has given them?
- Verse 14 (just after our text) says they “healed the wound lightly, saying, ‘Peace, peace,’ when there is no peace.” When have you seen this kind of superficial comfort given instead of honest confrontation?
- Why is the absence of shame (v. 15) such a dangerous condition? What does it mean for a person or a group to “not know how to blush”?
- How does this passage challenge our tendency to think that the “really bad” people are outside the church, while we inside are fine?
- In a culture where greed is encouraged and truth is relative, what practical steps can our group take to cultivate honesty and contentment?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Isaiah 28:7 | They also reel with wine, and stagger with strong drink. The priest and the prophet reel with strong drink. They are swallowed up by wine. They stagger with strong drink. They err in vision. They stumble in judgment. |
| Isaiah 56:9 | All you animals of the field, come to devour, all you animals in the forest. |
| Isaiah 56:12 | “Come,” they say, “I will get wine, and we will fill ourselves with strong drink; and tomorrow will be as today, great beyond measure.” |
| Isaiah 57:17 | I was angry because of the iniquity of his covetousness and struck him. I hid myself and was angry; and he went on backsliding in the way of his heart. |
| Jeremiah 2:8 | The priests didn’t say, ‘Where is Yahweh?’ and those who handle the law didn’t know me. The rulers also transgressed against me, and the prophets prophesied by Baal and followed things that do not profit. |
| Jeremiah 2:26 | As the thief is ashamed when he is found, so the house of Israel is ashamed— they, their kings, their princes, their priests, and their prophets, |
| Jeremiah 5:31 | The prophets prophesy falsely, and the priests rule by their own authority; and my people love to have it so. What will you do in the end of it? |
| Jeremiah 8:10 | Therefore I will give their wives to others and their fields to those who will possess them. For everyone from the least even to the greatest is given to covetousness; from the prophet even to the priest everyone deals falsely. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that covetousness involves fraudulent gain, not honest acquisition. He draws a sharp contrast: the mindset that pursues worldly profit is fundamentally opposed to the mindset that seeks heaven.
Calvin's Commentaries Reformed 1564
Calvin clarifies that “from the small to the great” refers not to age but to social rank: the poor and despised on one end, the wealthy and powerful on the other. By adding “from the prophet to the priest,” he sharpens the point — even the religious leaders, who should have guided others, were fully corrupt.
Cambridge Bible for Schools and Colleges Anglican 1880
See introd. note to ch. The gleaners shall go over and over again. Calamity shall not visit the land once only, as it has already visited the Northern tribes, but many times.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that no one is exempt from the corruption described. From the lowest to the highest, and even the prophets and priests who should lead in righteousness, every person is consumed by covetousness and deceit.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the corruption extended to every level of society, from the lowest to the highest, both in age and in station. He singles out covetousness as the root of all evil and the prevailing sin, and specifies that even prophets and priests dealt falsely, deceiving God's people.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that the judgment on Jerusalem is not a total annihilation, since the gleaning metaphor leaves odd clusters untouched. The severity comes because the people refuse all warning, their ears uncircumcised, while false prophets and priests heal the nation's wound lightly by crying peace when none exists.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that the repeated warnings in this passage mirror the previous one, showing God's patient persistence in calling His people to repent. The people's refusal to hear or take delight in God's word leaves them without excuse, and judgment follows their stubborn unrepentance.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the Hebrew phrase “doing falsehood” describes a life where deceit becomes the entire occupation. He sees this as the particular sin of priests and prophets, who used false visions to flatter and mislead the people.