Jeremiah 13:23

KJV

Can the Ethiopian change his skin, or the leopard his spots? [then] may ye also do good, that are accustomed to do evil.

KJV (with Strong's)

Can the Ethiopian {H3569} change {H2015} his skin {H5785}, or the leopard {H5246} his spots {H2272}? then may {H3201} ye also do good {H3190}, that are accustomed {H3928} to do evil {H7489}.

Complete Jewish Bible

Can an Ethiopian change his skin? or a leopard its spots? If they can, then you can do good, who are so accustomed to doing evil.

Berean Standard Bible

Can the Ethiopian change his skin, or the leopard his spots? Neither are you able to do good— you who are accustomed to doing evil.

American Standard Version

Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.

Commentary

### SUMMARY
Jeremiah 13:23 presents a profound rhetorical question, starkly illustrating the ingrained spiritual corruption of Judah and the inherent human inability to break free from habitual evil through self-effort alone. Through the vivid imagery of an Ethiopian's skin and a leopard's spots, the prophet Jeremiah conveys God's diagnosis of a people whose sin had become an unchangeable second nature, thereby underscoring the desperate need for divine intervention for any true transformation.

### CONTEXT
* **Literary Context:** This verse is situated within a series of prophecies and symbolic actions in Jeremiah's ministry that highlight Judah's deep-seated apostasy and the inevitability of divine judgment. Preceding chapters include the parable of the linen sash ([Jeremiah 13:1-11](/jeremiah/13-1-11 "Jeremiah 13:1-11 - The Linen Sash Parable")), which symbolized Judah's defilement and God's intention to destroy their pride, and the parable of the wine jars ([Jeremiah 13:12-14](/jeremiah/13-12-14 "Jeremiah 13:12-14 - The Wine Jars Parable")), which foreshadowed the nation's utter spiritual drunkenness and impending destruction. Jeremiah 13:23 serves as a culminating rhetorical question, expressing the divine exasperation and the seemingly unalterable nature of Judah's sin, reinforcing the message that their spiritual condition was beyond human remedy. It follows a direct call to humility and repentance in [Jeremiah 13:15-17](/jeremiah/13-15-17 "Jeremiah 13:15-17 - A Call to Humility"), which Judah evidently ignored, leading to this pronouncement of their hardened state.

* **Historical & Cultural Context:** Jeremiah prophesied during a tumultuous period in Judah's history (late 7th to early 6th century BCE), spanning the reigns of the last kings of Judah, from Josiah to Zedekiah. The nation had a long history of covenant unfaithfulness, marked by idolatry, social injustice, and a superficial adherence to religious rituals while their hearts were far from God. The threat of the Babylonian Empire loomed large, and Jeremiah consistently warned that Judah's persistent sin would lead to conquest and exile. Culturally, the color of an Ethiopian's skin and the spots of a leopard were understood as fixed, immutable biological characteristics. This imagery would have immediately resonated with Jeremiah's audience as representing something inherently unchangeable, making the comparison to their ingrained evil all the more potent and despairing. The people had become "accustomed to do evil" through generations of sinful practices, making their moral corruption deeply entrenched in their societal fabric and individual lives.

* **Key Themes:** Jeremiah 13:23 powerfully articulates several critical themes. Firstly, it highlights the **pervasive nature of ingrained sin and human inability**. Just as one cannot alter inherent physical traits, so too is it impossible for those habitually steeped in evil to spontaneously choose good. This speaks to the depth of human depravity and the pervasive power of sin when it becomes a lifestyle, a "second nature." Secondly, the verse serves as a **divine diagnosis of spiritual corruption**, revealing God's assessment of Judah's condition: their wickedness was not an occasional lapse but a fundamental characteristic, making self-correction humanly impossible. Their hearts were so hardened that true repentance seemed beyond their reach. Lastly, by emphasizing human powerlessness, the verse implicitly points to the **necessity of divine intervention for true transformation**. It foreshadows later prophetic promises, such as God's pledge to provide a [new heart and a new spirit](/ezekiel/36-26 "Ezekiel 36:26 - God's Promise of a New Heart") and to write His law on their hearts in the [new covenant](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant"), demonstrating that genuine spiritual change can only originate from God's sovereign grace, not human effort.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **change (Hebrew, _hâphak'_):** This primitive root means "to turn about or over," and by implication, "to change, overturn, pervert." In Jeremiah 13:23, it conveys the idea of altering something fundamental and inherent. The rhetorical question implies that such a radical, self-initiated reversal of one's nature is impossible, highlighting the deep-seated and seemingly immutable nature of Judah's sin.
* **spots (Hebrew, _chăbarburâh'_):** Derived from a root meaning "to join, to bind," this word refers to a "streak" or "spot," specifically as found on a leopard. The reduplication in the Hebrew emphasizes the distinct, permanent, and inherent pattern of the leopard's markings. Its use here reinforces the idea of an unalterable characteristic, directly paralleling the fixed nature of Judah's evil habits.
* **accustomed (Hebrew, _limmûwd'_):** This term, meaning "instructed," "disciple," "learned," or "taught," is crucial. It signifies that Judah's evil was not accidental or occasional, but deeply ingrained through consistent practice and perhaps even generational transmission. They were "trained in evil," implying a deliberate and habitual embrace of wickedness that had become a defining aspect of their character, much like a skill perfected over time.
* **do evil (Hebrew, _râʻaʻ'_):** A primitive root meaning "to spoil," "to make (or be) good for nothing," or "to be bad (physically, socially, or morally)." Paired with "accustomed," it emphasizes that their actions were consistently and fundamentally corrupt, demonstrating a moral brokenness that permeated their being and expressed itself in their habitual conduct.

#### Verse Breakdown
* **"Can the Ethiopian change his skin":** This clause presents the first part of the rhetorical question, drawing on a universally recognized physical impossibility. The "Ethiopian" (KJV) refers to a person from Cush, known for their distinctively dark skin. The question implies that just as one cannot alter their inherent racial characteristics, so too is it impossible for Judah to change their ingrained spiritual nature.
* **"or the leopard his spots?":** This second parallel clause reinforces the first, using another vivid image of an unchangeable natural pattern. A leopard's spots are an intrinsic part of its identity and cannot be removed or altered. This further emphasizes the fixed, inherent, and unalterable nature of the condition being described – in this case, Judah's deep-seated propensity for evil.
* **"[then] may ye also do good, that are accustomed to do evil.":** This concluding statement applies the preceding rhetorical questions directly to Judah. The implication is that if the impossible (changing skin color or spots) were to happen, *then* Judah, who has become "accustomed" or "trained" in evil, might also be able to do good. The "then" clause functions as a strong negative assertion: since the former is impossible, so is the latter. It powerfully conveys the human inability to break free from deeply entrenched sinful habits without external, divine intervention. Their evil was not a temporary lapse but a deeply learned and practiced way of life, making self-reformation unattainable.

#### Literary Devices
Jeremiah 13:23 masterfully employs several **literary devices** to convey its stark message. The primary device is a **Rhetorical Question**, which is posed not to elicit an answer but to make a strong, self-evident point. The questions "Can the Ethiopian change his skin, or the leopard his spots?" are designed to elicit an immediate and undeniable "No," thereby powerfully affirming the impossibility of Judah's self-reformation. This is further strengthened by **Simile**, as the spiritual condition of Judah is directly compared to the unchangeable physical attributes of the Ethiopian and the leopard. The comparison highlights the immutable nature of their ingrained evil. There is also an element of **Hyperbole** in the implied impossibility, emphasizing the extreme difficulty of Judah's situation. The phrase "accustomed to do evil" also functions as a stark **Metaphor**, portraying sin not as an occasional act but as a deeply ingrained habit, a learned behavior that has become second nature, much like a skill or a defining characteristic. These devices collectively underscore the depth of Judah's spiritual corruption and the human inability to overcome it without divine intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Jeremiah 13:23 is a profound statement on the human condition, particularly the pervasive power of sin and our inherent inability to change our deepest inclinations apart from God's grace. It resonates with the biblical doctrine of **total depravity**, not meaning that humans are as evil as they can possibly be, but that every part of their being (mind, will, emotions) is affected and corrupted by sin, rendering them incapable of saving themselves or initiating genuine spiritual transformation. The verse highlights that sin, when habitually practiced, becomes an ingrained characteristic, a "second nature," making self-reformation as impossible as changing one's skin color. This underscores the absolute necessity of divine intervention for true repentance and righteousness. It points to the truth that salvation is entirely a work of God, who alone can grant a new heart and enable a life of goodness.

* [Romans 3:10-12](/romans/3-10-12 "Romans 3:10-12 - None Is Righteous")
* [Ephesians 2:1-5](/ephesians/2-1-5 "Ephesians 2:1-5 - Dead in Sin, Made Alive in Christ")
* [Ezekiel 36:26-27](/ezekiel/36-26-27 "Ezekiel 36:26-27 - God Gives a New Heart and Spirit")

### REFLECTION AND APPLICATION
Jeremiah 13:23 serves as a sobering mirror, inviting us to an honest and humble assessment of our own spiritual lives. It reminds us that while we may desire to do good, our fallen nature and deeply ingrained sinful habits often render us powerless to achieve lasting change through sheer willpower. This verse calls us to recognize the insidious way sin can become a "second nature," shaping our thoughts, words, and actions without us even fully realizing its grip. It challenges any notion of self-sufficiency in spiritual matters, compelling us to acknowledge our profound dependence on God for true transformation. Rather than leading to despair, this realization should drive us to a deeper reliance on the regenerating and sanctifying work of the Holy Spirit. It is a call to humility, confessing our inability, and seeking God's power to break cycles of sin and cultivate genuine righteousness in our lives.

#### Questions for Reflection
* **What "spots" or ingrained sinful habits in my life feel impossible to change through my own effort?**
* **How does this verse challenge my understanding of self-improvement versus divine transformation in the Christian life?**
* **In what ways might I be "accustomed to do evil" without fully recognizing it, and how can I invite God's Spirit to expose and change these patterns?**
* **How does acknowledging my inability to change myself increase my appreciation for God's grace and transforming power?**

### FAQ

**Does this verse mean that people can never truly change or repent?**

Answer: No, the verse does not mean that genuine change is impossible for individuals. Rather, it highlights the *human inability* to initiate and sustain such profound change by one's own power, especially when sin has become deeply ingrained ("accustomed to do evil"). The rhetorical question emphasizes that just as one cannot change inherent physical characteristics, so too is it humanly impossible to fundamentally alter a heart accustomed to evil. However, the Bible consistently teaches that what is impossible with man is possible with God ([Matthew 19:26](/matthew/19-26 "Matthew 19:26 - With God All Things Are Possible")). This verse implicitly points to the necessity of divine intervention for true repentance and transformation, which is a central theme of the New Covenant where God promises to give a [new heart and a new spirit](/ezekiel/36-26 "Ezekiel 36:26 - A New Heart and Spirit")).

**How does this verse relate to the concept of free will?**

Answer: Jeremiah 13:23 does not deny free will in the sense of making choices, but it profoundly qualifies the *ability* of the will to choose righteousness when it has become enslaved to sin. While people retain the freedom to choose, their choices are influenced and constrained by their fallen nature and ingrained sinful habits. The verse suggests that a will "accustomed to do evil" is morally incapacitated to consistently choose and perform good on its own. It's not that they *cannot* choose, but that their nature makes choosing good consistently, or truly desiring God, impossible without a supernatural change. This aligns with biblical teaching that apart from God's grace, the natural human heart is inclined towards sin ([Romans 8:7-8](/romans/8-7-8 "Romans 8:7-8 - The Mind Set on the Flesh")).

**What is the significance of comparing Judah's condition to an "Ethiopian" and a "leopard"?**

Answer: The "Ethiopian" (or Cushite) and the "leopard" are used as powerful **similes** to illustrate the unchangeable nature of Judah's spiritual condition. In ancient times, the dark skin of an Ethiopian and the distinct spots of a leopard were understood as fixed, inherent, and immutable characteristics. By comparing Judah's ingrained evil to these biological realities, Jeremiah emphasizes that their sin had become so deeply embedded in their character and societal fabric that it was as impossible for them to shed as it was for an Ethiopian to change their skin color or a leopard its spots. This imagery underscores the profound and seemingly irreversible nature of their moral corruption, highlighting the human impossibility of self-reformation.

### CHRIST-CENTERED FULFILLMENT
Jeremiah 13:23, while a stark pronouncement of human inability and ingrained sin, finds its ultimate answer and fulfillment in Jesus Christ. The rhetorical question "Can the Ethiopian change his skin, or the leopard his spots?" powerfully highlights the human predicament: a heart "accustomed to do evil" is utterly incapable of generating true goodness or spiritual transformation on its own. This verse perfectly sets the stage for the Gospel, demonstrating humanity's desperate need for a divine intervention that only Christ can provide. He is the one who accomplishes what is humanly impossible. Through His atoning sacrifice on the cross, Jesus breaks the power of sin and offers a radical, supernatural change of heart. He declares that one must be [born again](/john/3-3 "John 3:3 - Born Again") by the Spirit, signifying a complete spiritual regeneration that enables a new life. As the Apostle Paul teaches, in Christ, we become a [new creation](/2_corinthians/5-17 "2 Corinthians 5:17 - New Creation in Christ"); the old has passed away, and the new has come. The Holy Spirit, given by Christ, empowers believers to "do good," enabling them to walk in righteousness and fulfill God's law, which is now written on their hearts ([Jeremiah 31:33](/jeremiah/31-33 "Jeremiah 31:33 - The New Covenant")). Thus, what Judah could not do for themselves, Christ enables for all who believe, transforming hearts of stone into hearts of flesh ([Ezekiel 36:26](/ezekiel/36-26 "Ezekiel 36:26 - A New Heart and Spirit")), and empowering them to live lives that genuinely reflect God's goodness, not through their own strength, but by His Spirit working within them ([Philippians 2:13](/philippians/2-13 "Philippians 2:13 - God at Work Within You")).

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 2:22

For though thou wash thee with nitre, and take thee much soap, [yet] thine iniquity is marked before me, saith the Lord GOD.

Jeremiah 9:5

And they will deceive every one his neighbour, and will not speak the truth: they have taught their tongue to speak lies, [and] weary themselves to commit iniquity.

Matthew 19:24

And again I say unto you, It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.

Matthew 19:28

And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

Jeremiah 2:30

In vain have I smitten your children; they received no correction: your own sword hath devoured your prophets, like a destroying lion.

Jeremiah 5:3

O LORD, [are] not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, [but] they have refused to receive correction: they have made their faces harder than a rock; they have refused to return.

Jeremiah 17:9

The heart [is] deceitful above all [things], and desperately wicked: who can know it?