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Commentary on Jeremiah 13 verses 22–27
Here is, I. Ruin threatened as before, that the Jews shall go into captivity, and fall under all the miseries of beggary and bondage, shall be stripped of their clothes, their skirts discovered for want of upper garments to cover them, and their heels made bare for want of shoes, Jer 13:22. Thus they used to deal with prisoners taken in war, when they drove them into captivity, naked and barefoot, Isa 20:4. Being thus carried off into a strange country, they shall be scattered there, as the stubble that is blown away by the wind of the wilderness, and nobody is concerned to bring it together again, Jer 13:24. If the stubble escape the fire, it shall be carried away by the wind. If one judgment do not do the work, another shall, with those that by sin have made themselves as stubble. They shall be stripped of all their ornaments and exposed to shame, as harlots that are carted, Jer 13:26. They made their pride appear, but God will make their shame appear; so that those who have doted on them shall be ashamed of them.
II. An enquiry made by the people into the cause of this ruin, Jer 13:22. Thou wilt say in thy heart (and God knows how to give a proper answer to what men say in their hearts, though they do not speak it out; Jesus, knowing their thoughts, replied to them, Mat 9:4), Wherefore came these things upon me? The question is supposed to come into the heart, 1. Of a sinner quarrelling with God and refusing to receive correction. They could not see that they had done any thing which might justly provoke God to be thus angry with them. They durst not speak it out; but in their hearts they thus charged God with unrighteousness, if he had laid upon them more than was meet. They seek for the cause of their calamities, when, if they had not been willfully blind, they might easily have seen it. Or, 2. Of a sinner returning to God. If there come but a penitent thought into the heart at any time (saying, What have I done? Jer 8:6, wherefore am I in affliction? why doth God contend with me?) God takes notice of it, and is ready by his Spirit to impress the conviction, that, sin being discovered, it may be repented of.
III. An answer to this enquiry. God will be justified when he speaks and will oblige us to justify him, and therefore will set the sin of sinners in order before them. Do they ask, Wherefore come these things upon us? Let them know it is all owing to themselves.
1.It is for the greatness of their iniquities, Jer 13:22. God does not take advantage against them for small faults; no, the sins for which he now punishes them are of the first rate, very heinous in their own nature and highly aggravated - for the multitude of thy iniquity (so it may be read), sins of every kind and often repeated and relapsed into. Some think we are more in danger from the multitude of our smaller sins than from the heinousness of our greater sins; of both we may say, Who can understand his errors?
2.It is for their obstinacy in sin, their being so long accustomed to it that there was little hope left of their being reclaimed from it (Jer 13:23): Can the Ethiopian change his skin, that is by nature black, or the leopard his spots, that are even woven into the skin? Dirt contracted may be washed off, but we cannot alter the natural colour of a hair (Mat 5:36), much less of the skin; and so impossible is it, morally impossible, to reclaim and reform these people. (1.) They had been long accustomed to do evil. They were taught to do evil; they had been educated and brought up in sin; they had served an apprenticeship to it, and had all their days made a trade of it. It was so much their constant practice that it had become a second nature to them. (2.) Their prophets therefore despaired of ever bring them to do good. This was what they aimed at; they persuaded them to cease to do evil and learn to do well, but could not prevail. They had so long been used to do evil that it was next to impossible for them to repent, and amend, and begin to do good. Note, Custom in sin is a very great hindrance to conversion from sin. The disease that is inveterate is generally thought incurable. Those that have been long accustomed to sin have shaken off the restraint of fear and shame; their consciences are seared; the habits of sin are confirmed; it pleads prescription; and it is just with God to give those up to their own hearts' lusts that have long refused to give themselves up to his grace. Sin is the blackness of the soul, the deformity of it; it is its spot, the discolouring of it; it is natural to us, we were shapen in it, so that we cannot get clear of it by any power of our own. But there is an almighty grace that is able to change the Ethiopian's skin, and that grace shall not be wanting to those who in a sense of their need of it seek it earnestly and improve it faithfully.
3.It is for their treacherous departures from the God of truth and dependence on lying vanities (Jer 13:25): "This is thy lot, to be scattered and driven away; this is the portion of thy measures from me, the punishment assigned thee as by line and measure; this shall be thy share of the miseries of this world; expect it, and think not to escape it: it is because thou hast forgotten me, the favours I have bestowed upon thee and the obligations thou art under to me; thou hast no sense, no remembrance, of these." Forgetfulness of God is at the bottom of all sin, as the remembrance of our Creator betimes is the happy and hopeful beginning of a holy life. "Having forgotten me, thou hast trusted in falsehood, in idols, in an arm of flesh in Egypt and Assyria, in the self-flatteries of a deceitful heart." Whatever those trust to that forsake God, they will find it a broken reed, a broken cistern.
4.It is for their idolatry, their spiritual whoredom, that sin which is of all sins most provoking to the jealous God. They are exposed to a shameful calamity (Jer 13:26) because they have been guilty of a shameful iniquity and yet are shameless in it (Jer 13:27): "I have seen thy adulteries (thy inordinate fancy for strange gods, which thou hast been impatient for the gratification of, and hast even neighed after it), even the lewdness of thy whoredoms, thy impudence and insatiableness in them, thy eager worshipping of idols on the hills in the fields, upon the high places. This is that for which a woe is denounced against thee, O Jerusalem! nay, and many woes."
IV. Here is an affectionate expostulation with them, in the close, upon the whole matter. Though it was adjudged next to impossible for them to be brought to do good (Jer 13:23), yet while there is life there is hope, and therefore still he reasons with them to bring them to repentance, Jer 13:27. 1. He reasons with them concerning the thing itself: Wilt thou not be made clean? Note, It is the great concern of those who are polluted by sin to be made clean by repentance, and faith, and a universal reformation. The reason why sinners are not made clean is because they will not be made clean; and herein they act most unreasonably: "Wilt thou not be made clean? Surely thou will at length be persuaded to wash thee, and make thee clean, and so be wise for thyself." 2. Concerning the time of it: When shall it once be? Note, It is an instance of the wonderful grace of God that he desires the repentance and conversion of sinners, and thinks the time long till they are brought to relent; but it is an instance of the wonderful folly of sinners that they put that off from time to time which is of such absolute necessity that, if it be not done some time, they are certainly undone for ever. They do not say that they will never be cleansed, but not yet; they will defer it to a more convenient season, but cannot tell us when it shall once be.
For as the prophet speaks,” If the Ethiopian changes his skin, or the leopard his spots,” then will they be willing to think religiously who have been instructed in irreligion. You, however, beloved, on receiving this, read it by yourself. If you approve of it, read it also to the brethren who happen to be present, that they, too, on hearing it, may welcome the council’s zeal for the truth and the exactness of its sense and may condemn that of Christ’s foes, the Arians, and the futile pretenses, which for the sake of their irreligious heresy they have been at the pains to frame among themselves.
Moreover, what did the prophet say? “If the Ethiopian changes his skin and the leopard its spots, this people will be able to do well, when it has learned evil.” He did not mean that it was impossible for them to practice virtue, but that they did not wish to do so; therefore, they could not.
(Verse 23.) If an Ethiopian can change his skin, or a leopard its spots, then you can do good, once you have learned evil. They use this testimony against the Church, those who want to assert different natures; and they say that the darkness or diversity of sins is so great that they cannot pass into whiteness and the beauty of one color: not taking into account what follows: And you can do good, once you have learned evil. For whatever is learned, it is not of nature, but of study and one's own will: which by excessive habit and love is in a certain way turned into nature. But that which is impossible for humans is possible for God (Matthew 19 and Luke 18): so that the Ethiopian and the leopard do not seem to change their own nature; but He who works in the Ethiopian and the leopard, as the Apostle says: I can do all things in Him who strengthens me, Christ (Philippians 4:13). And in a foreign place: Moreover, he says, I have labored more than all of them: not I, but the grace of God which is in me (I Cor. XV, 10). And: I am not living anymore, but Christ is living in me (Galat. II, 20). And again we read: What do you have that you did not receive? And if you have received it, why do you boast as if you did not receive it (I Cor. IV, 7)? For these reasons, let not the wise man boast in his wisdom, nor the strong man in his strength, nor the rich man in his riches, nor the virtuous man in his virtue, knowing that in all these things there is the power of Christ, not of those who boast in their own virtues.
Then immediately quickening her pace, she began to move along the old road that leads to Gaza, that is, to the “power” or “wealth” of God, silently meditating on that type of the Gentiles, the Ethiopian eunuch, who, in spite of the prophet, changed his skin and, while he read the Old Testament, found the fountain of the gospel.
By the reading of the prophet the eunuch of Candace, the queen of Ethiopia, is made ready for the baptism of Christ. Though it is against nature, the Ethiopian does change his skin, and the leopard his spots.
Also, he showed so much love in his religion that, leaving behind a queen’s court, he came from the farthest regions of the world to the Lord’s temple. Hence, as a just reward, while he sought the interpretation of something that he was reading, he found Christ, whom he was seeking. Furthermore, as Jerome says, he found the church’s font there in the desert, rather than in the golden temple of the synagogue. For there in the desert something happened that Jeremiah declared was to be wondered at, an Ethiopian changed his skin, that is, with the stain of his sins washed away by the waters of baptism, he went up, shining white, to Jesus.
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SUMMARY
Jeremiah 13:23 powerfully employs a series of rhetorical questions to underscore the profound and seemingly immutable spiritual corruption of Judah, revealing the inherent human inability to extricate oneself from deeply ingrained patterns of evil through self-effort alone. Through the vivid, universally understood imagery of an Ethiopian's skin and a leopard's spots, the prophet Jeremiah articulates God's stark diagnosis: Judah's sin had become an integral, unchangeable part of their national character, thereby emphasizing the desperate and absolute necessity of divine intervention for any genuine, transformative change.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jeremiah 13:23 masterfully employs several literary devices to convey its stark and unyielding message regarding Judah's spiritual condition. 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 utter 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 and inherent nature of their ingrained evil, suggesting it is as fixed as one's skin color or an animal's natural markings. There is also an element of Hyperbole in the implied impossibility, emphasizing the extreme and seemingly insurmountable difficulty of Judah's situation. Furthermore, the phrase "accustomed to do evil" functions as a stark Metaphor, portraying sin not as an occasional act or a minor flaw, but as a deeply ingrained habit, a learned behavior that has become second nature, a defining characteristic of their very being, much like a perfected skill. These devices collectively underscore the profound 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 deeply with the biblical doctrine of total depravity, which asserts not that humans are as evil as they can possibly be, but that every part of their being—mind, will, emotions, and intellect—is affected, corrupted, and enslaved by sin. This corruption renders humanity incapable of saving themselves, initiating genuine spiritual transformation, or consistently choosing and performing good in a way that pleases God. 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 or a leopard's spots. This underscores the absolute necessity of divine intervention for true repentance and righteousness. It points to the truth that salvation and spiritual change are entirely a work of God, who alone can grant a new heart and enable a life of goodness, demonstrating that our hope lies solely in His sovereign power and mercy.
REFLECTION AND APPLICATION
Jeremiah 13:23 serves as a sobering and profoundly honest mirror, inviting us to an introspective and humble assessment of our own spiritual lives. It reminds us that while we may intellectually desire to do good and strive for righteousness, our fallen nature and deeply ingrained sinful habits often render us powerless to achieve lasting, fundamental change through sheer willpower or human resolve alone. This verse calls us to recognize the insidious way sin can become a "second nature," subtly yet profoundly shaping our thoughts, words, and actions, often without us even fully realizing its pervasive grip. It challenges any notion of self-sufficiency in spiritual matters, compelling us to acknowledge our profound and desperate dependence on God for true transformation. Rather than leading to despair, this stark realization should drive us to a deeper, more fervent reliance on the regenerating, sanctifying, and empowering work of the Holy Spirit. It is a call to profound humility, confessing our inherent inability, and seeking God's sovereign power to break cycles of sin, cultivate genuine righteousness, and enable us to live lives that truly honor Him.
Questions for Reflection
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 and habitual ("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). This verse implicitly points to the absolute 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 and write His laws on their hearts.
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 deeply 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 at all, but that their nature makes consistently choosing good, 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 and cannot please God (Romans 8:7-8).
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, part of their very being. 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 vivid imagery underscores the profound, pervasive, and seemingly irreversible nature of their moral corruption, highlighting the human impossibility of self-reformation and the desperate need for a divine work.
CHRIST-CENTERED FULFILLMENT
Jeremiah 13:23, while a stark pronouncement of humanity's inherent inability and ingrained sin, finds its ultimate answer and glorious fulfillment in the person and work of 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 dominion and power of sin, offering a radical, supernatural change of heart. He declares that one must be born again by the Spirit, signifying a complete spiritual regeneration that enables a new life and a new nature. As the Apostle Paul teaches, in Christ, we become a new creation; the old has passed away, and behold, the new has come. The Holy Spirit, poured out 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, as promised in 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), and empowering them to live lives that genuinely reflect God's goodness, not through their own strength, but by His Spirit working mightily within them (Philippians 2:13).