Jeremiah 6:13

KJV

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.

KJV (with Strong's)

For from the least {H6996} of them even unto the greatest {H1419} of them every one is given {H1214} to covetousness {H1215}; and from the prophet {H5030} even unto the priest {H3548} every one dealeth {H6213} falsely {H8267}.

Complete Jewish Bible

"For from the least to the greatest of them, all are greedy for gains; prophets and cohanim alike, they all practice fraud

Berean Standard Bible

“For from the least of them to the greatest, all are greedy for gain; from prophet to priest, all practice deceit.

American Standard Version

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.

Commentary

### SUMMARY
Jeremiah 6:13 serves as a stark indictment of the pervasive moral and spiritual corruption that had infiltrated every stratum of Judahite society, from the lowest citizen to the highest religious and political authorities. The verse reveals a systemic breakdown characterized by rampant covetousness and deceit, highlighting how the pursuit of unjust gain and the widespread practice of falsehood had become deeply entrenched, particularly among those entrusted with spiritual leadership. This widespread depravity underscores the nation's profound rebellion against God and foreshadows the severe judgment that is about to befall them.

### CONTEXT
* **Literary Context:** Jeremiah 6 is a powerful and lamenting chapter within the prophet's early ministry, immediately following a series of pronouncements against Judah's idolatry and spiritual adultery. The preceding verses (Jeremiah 6:1-12) describe the imminent invasion from the north, portraying Jerusalem as a besieged city facing divine judgment due to its persistent sin. The prophet cries out against the nation's spiritual blindness and refusal to heed God's warnings. Verse 13 specifically details the *reason* for this impending judgment, pinpointing the depth and breadth of the societal corruption. It sets the stage for God's declaration of judgment in the subsequent verses, emphasizing that no one is exempt from the pervasive moral decay, thus justifying the comprehensive nature of the coming destruction.
* **Historical & Cultural Context:** Jeremiah prophesied during the late 7th and early 6th centuries BCE, a period of immense political and spiritual turmoil for the Kingdom of Judah. Following the brief religious reforms under King Josiah, Judah quickly reverted to idolatry and social injustice under his successors (Jehoiakim, Jehoiachin, Zedekiah). The nation was caught between the rising powers of Egypt and Babylon, struggling for survival. Culturally, the people had adopted many pagan practices, syncretizing them with the worship of Yahweh, and had largely abandoned the Mosaic covenant's ethical demands. Economically, the pursuit of wealth often led to oppression of the poor, and the legal system was rife with corruption. Jeremiah 6:13 reflects this reality, showing how the desire for "unjust gain" and "false dealing" had become normalized, even among those who were supposed to uphold the law and teach God's truth.
* **Key Themes:** Jeremiah 6:13 powerfully contributes to several overarching themes in the book of Jeremiah. Firstly, it underscores the theme of **Widespread Corruption and Moral Decay**, demonstrating that sin was not isolated but had permeated every level of society, from the common person to the religious elite. This highlights the nation's complete departure from God's covenant. Secondly, it emphasizes the **Failure of Religious Leadership**, as prophets and priests, meant to be moral compasses and spiritual guides, were themselves deeply implicated in deceit and covetousness. This betrayal of trust is a recurring motif in Jeremiah, as seen in passages like [Jeremiah 5:31](/jeremiah/5-31 "Jeremiah 5:31 - False Prophets and Priests") and [Jeremiah 23:11](/jeremiah/23-11 "Jeremiah 23:11 - Corrupt Prophets and Priests"). Lastly, the verse contributes to the theme of **Divine Judgment as a Consequence of Sin**, showing that the impending destruction is not arbitrary but a just response to Judah's deep-seated and unrepentant rebellion, which had become a systemic issue throughout the land, as warned in [Deuteronomy 28](/deuteronomy/28 "Deuteronomy 28 - Blessings and Curses").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Covetousness (Hebrew, _betsaʻ_):** From H1214 (bâtsaʻ), this noun denotes "plunder" or "gain (usually unjust)." It signifies an insatiable and often illicit pursuit of profit or material possessions, going beyond mere desire to an aggressive, exploitative acquisition. In the context of Jeremiah 6:13, it points to a society driven by greed, where personal enrichment, regardless of ethical means, had become a dominant motivation for all, rich and poor alike.
* **Greatest (Hebrew, _gâdôwl_):** From H1419 (gâdal), this adjective means "great (in any sense)," including in size, importance, or age. Here, it refers to those of high status, influence, or wealth within society, contrasting with "the least" (H6996, _qâṭân_). The phrase "from the least...unto the greatest" emphasizes the universality of the corruption, indicating that no social class or individual was immune to the pervasive sin of covetousness.
* **Falsely (Hebrew, _sheqer_):** From H8267 (shâqar), this noun signifies "an untruth," "deceit," or "a sham." It implies a deliberate misrepresentation of truth, a lie, or treacherous behavior. When applied to prophets and priests, it is a damning accusation, highlighting their betrayal of divine truth, their manipulation of religious duties for personal gain, and their failure to genuinely guide the people in righteousness.

#### Verse Breakdown
* **"For from the least of them even unto the greatest of them every one [is] given to covetousness":** This clause establishes the universal scope of the problem. "The least" refers to the common people, the poor, or those of low social standing, while "the greatest" refers to the wealthy, the influential, or those in positions of power. The phrase "every one is given to covetousness" reveals that this sin is not an isolated incident but a pervasive, ingrained characteristic of the entire society. It suggests a deep-seated spiritual malady where the pursuit of unjust gain has become a defining national trait, affecting all individuals regardless of their social status.
* **"and from the prophet even unto the priest every one dealeth falsely":** This second clause narrows the focus to the religious leadership, highlighting their specific and egregious failure. Prophets were meant to be God's direct spokespersons, delivering His truth, and priests were responsible for mediating between God and the people, teaching the Law and offering sacrifices. The accusation that "every one dealeth falsely" means they were engaged in deceit, hypocrisy, and the perversion of their sacred duties. They were not only failing to condemn the nation's covetousness but were actively participating in the widespread dishonesty, thereby leading the people astray and validating their sin.

#### Literary Devices
Jeremiah 6:13 employs several potent literary devices to convey its message of widespread corruption. **Merism** is prominently used in the phrases "from the least of them even unto the greatest of them" and "from the prophet even unto the priest." This rhetorical device uses two contrasting parts to represent a complete whole, emphasizing that *everyone* in society, from the lowest to the highest, and *all* levels of leadership, from prophetic to priestly, were implicated in the sin. This underscores the **Hyperbole** of the statement, asserting a total and pervasive moral decay. The verse also utilizes **Juxtaposition** by placing "covetousness" (a sin of material greed) alongside "dealeth falsely" (a sin of spiritual and moral deceit), highlighting the dual nature of Judah's corruption—both economic and ethical/religious. The direct, accusatory tone also employs a form of **Prophetic Indictment**, characteristic of Jeremiah's ministry, to expose the nation's sin directly and unequivocally.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 6:13 presents a devastating picture of a society utterly consumed by sin, where the pursuit of selfish gain and the practice of deceit had become normative, even among those entrusted with spiritual authority. Theologically, this verse underscores the profound impact of sin on both individual and corporate life, demonstrating how a nation's departure from God's covenant principles inevitably leads to moral decay and societal breakdown. It reveals God's righteous anger against hypocrisy and injustice, particularly when perpetrated by those who claim to represent Him. The widespread nature of the corruption explains the severity of the impending judgment, as there was no segment of society left untainted, no righteous remnant significant enough to avert the divine wrath. This serves as a timeless warning against the dangers of materialism and the critical importance of integrity in leadership, especially spiritual leadership.

* [Micah 3:11](/micah/3-11 "Micah 3:11 - Corrupt Leaders")
* [Isaiah 56:11](/isaiah/56-11 "Isaiah 56:11 - Greedy Shepherds")
* [1 Timothy 6:10](/1_timothy/6-10 "1 Timothy 6:10 - The Root of All Evil")

### REFLECTION AND APPLICATION
Jeremiah 6:13 stands as a powerful mirror for any society, challenging us to honestly assess the state of our own hearts and communities. It compels us to consider whether the pursuit of personal gain, often at the expense of truth and justice, has become a driving force. The indictment of religious leaders is particularly sobering, reminding those in ministry and leadership roles of the immense responsibility they bear to uphold truth and integrity, rather than exploiting their positions for selfish ends. For every individual, the call is to resist the pervasive pull of covetousness and to cultivate a life marked by honesty and genuine devotion to God. This verse reminds us that true spiritual health is reflected not just in outward religious observance, but in the integrity of our dealings and the purity of our motives, impacting every sphere of life from the personal to the societal.

#### Questions for Reflection
* **In what ways might covetousness manifest itself in my own life or in the society around me today?**
* **How can I, regardless of my position, actively resist the temptation to "deal falsely" and instead uphold truth and integrity in all my interactions?**
* **What is the responsibility of spiritual leaders today to address systemic corruption, and how can they model genuine righteousness?**

### FAQ
**What does "from the least of them even unto the greatest of them" signify in this verse?**

Answer: This phrase is a powerful literary device known as a merism, which uses two contrasting extremes to encompass the entire spectrum. "The least of them" refers to the common people, those of lower social standing, or even the poor, while "the greatest of them" refers to the elite, the wealthy, the influential, or those in positions of power. Together, they signify that the sin of covetousness had permeated *every single level* of Judahite society. No one was exempt; the moral decay was universal, affecting all individuals regardless of their status or wealth. This highlights the comprehensive nature of the nation's spiritual rebellion and the depth of their depravity before God, as also seen in other prophetic condemnations of widespread sin, such as in [Isaiah 1:4-6](/isaiah/1-4 "Isaiah 1:4-6 - A Sinful Nation").

### CHRIST-CENTERED FULFILLMENT
Jeremiah 6:13 vividly portrays humanity's pervasive sinfulness, demonstrating how covetousness and deceit corrupt every level of society, even those meant to be spiritual guides. This universal depravity underscores the desperate need for a perfect deliverer, a need profoundly met in Jesus Christ. Unlike the false prophets and priests who "dealt falsely" and led people astray for "unjust gain," Jesus is the [Good Shepherd](/john/10-11 "John 10:11 - Jesus the Good Shepherd") who laid down His life for His sheep, never seeking personal profit but always seeking the Father's will and the salvation of humanity. He is the [Truth incarnate](/john/14-6 "John 14:6 - Jesus is the Way, the Truth, and the Life"), who exposed the hypocrisy of the religious leaders of His day (e.g., [Matthew 23](/matthew/23 "Matthew 23 - Woes to the Scribes and Pharisees")) and taught a radical ethic of selflessness, warning against the very covetousness condemned in Jeremiah ([Luke 12:15](/luke/12-15 "Luke 12:15 - Guard Against Covetousness")). Furthermore, while Jeremiah's prophecy points to a judgment that would fall upon a corrupt nation, Christ's ultimate sacrifice on the cross became the means by which the judgment for all sin—including covetousness and deceit—could be borne, offering forgiveness and a new heart to all who believe, transforming those "given to covetousness" into people who seek first the [kingdom of God and His righteousness](/matthew/6-33 "Matthew 6:33 - Seek First the Kingdom"). He fulfills the need for a true Priest and Prophet, mediating a new covenant of grace and truth.

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 23:11

For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the LORD.

Jeremiah 8:10

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.

Micah 3:11

The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, [Is] not the LORD among us? none evil can come upon us.

Jeremiah 22:17

But thine eyes and thine heart [are] not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do [it].

Micah 3:2

Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones;

Micah 3:3

Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.

Zephaniah 3:3

Her princes within her [are] roaring lions; her judges [are] evening wolves; they gnaw not the bones till the morrow.