Jeremiah 13:23
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.
Can the Ethiopian change his skin
The term "Ethiopian" here refers to a Cushite, a person from the region south of Egypt, known for their dark skin. The Hebrew word used is "Kushi," which historically denotes people from the African region. This rhetorical question emphasizes the natural and unchangeable characteristics of individuals. In a spiritual sense, it highlights the inherent sinfulness of humanity, suggesting that just as an Ethiopian cannot change his skin, so too is it impossible for people to change their sinful nature without divine intervention. This serves as a reminder of the need for God's transformative power in our lives.

or the leopard his spots?
The leopard, known for its distinctive spots, is used here as a metaphor for ingrained habits or characteristics. The Hebrew word for leopard is "namer," which is derived from a root meaning "to spot or stain." This imagery reinforces the idea of the permanence of certain traits. In a spiritual context, it suggests that just as a leopard cannot change its spots, humans cannot change their sinful tendencies on their own. This points to the necessity of God's grace and the transformative work of the Holy Spirit to bring about true change in a person's life.

Neither are you able to do good
This phrase directly addresses the people of Judah, highlighting their inability to do good due to their entrenched sinful behaviors. The Hebrew word for "good" is "tov," which encompasses moral goodness, righteousness, and well-being. The implication is that without divine intervention, the people are incapable of achieving true goodness. This serves as a call to recognize human limitations and the need for reliance on God for moral and spiritual transformation.

you who are accustomed to doing evil
The word "accustomed" suggests a habitual practice, indicating that the people of Judah have become so entrenched in their sinful ways that it has become second nature to them. The Hebrew word "limmud" implies being trained or taught, suggesting that their evil actions are learned behaviors. This highlights the danger of becoming desensitized to sin and the importance of seeking God's guidance to break free from such patterns. It serves as a warning to remain vigilant against the normalization of sin in our lives and to seek God's help in cultivating righteousness.

Persons / Places / Events
1. Jeremiah
A major prophet in the Old Testament, known for his messages of warning and calls for repentance to the people of Judah.

2. Ethiopian
Refers to a person from Cush, a region south of Egypt, known for its dark-skinned inhabitants. This serves as a metaphor for something unchangeable.

3. Leopard
A wild animal known for its distinctive spots, used here as a metaphor for inherent characteristics that cannot be altered.

4. Judah
The southern kingdom of Israel, to whom Jeremiah directed his prophecies, warning them of impending judgment due to their persistent sin.

5. Babylonian Exile
The impending event that Jeremiah warns about, where the people of Judah would be taken captive due to their disobedience.
Teaching Points
Inherent Sinfulness
This verse illustrates the deep-rooted nature of sin in humanity, akin to unchangeable physical traits.

Need for Divine Intervention
Just as a leopard cannot change its spots, humans cannot change their sinful nature without God's help.

Call to Repentance
Recognizing our inability to change on our own should lead us to repentance and reliance on God's grace.

Hope in Transformation
While we cannot change ourselves, God offers transformation through the Holy Spirit, making us new creations.

Dependence on God
This passage encourages believers to depend on God for the strength and ability to live righteously.
Bible Study Questions
1. How does Jeremiah 13:23 illustrate the concept of inherent sinfulness, and how does this understanding affect our view of human nature?

2. In what ways does the metaphor of the Ethiopian and the leopard challenge our perception of self-improvement and change?

3. How can Ezekiel 36:26 and 2 Corinthians 5:17 provide hope and encouragement for those struggling with habitual sin?

4. What practical steps can we take to rely more on God's power for transformation rather than our own efforts?

5. How does understanding our inability to change on our own lead us to a deeper appreciation of the gospel and the work of Christ?
Connections to Other Scriptures
Romans 3:23
This verse highlights the universal nature of sin, connecting to the idea that all are accustomed to doing evil.

Ezekiel 36:26
Offers hope of transformation through God's intervention, contrasting the inability to change on one's own.

2 Corinthians 5:17
Speaks of becoming a new creation in Christ, emphasizing the transformative power of God.

Psalm 51:10
David's plea for a pure heart, acknowledging the need for divine intervention to change one's nature.

John 3:3
Jesus' teaching on being born again, underscoring the necessity of spiritual rebirth for true change.
A Change of Heart Should be Immediately Sought AfterJeremiah 13:23
A Moral ImpossibilityJ. Waite Jeremiah 13:23
A Natural ImpossibilityD. Young Jeremiah 13:23
An Awful Condition IndeedS. Conway Jeremiah 13:23
An Impossibility Made PossibleAlexander MaclarenJeremiah 13:23
Custom in Sin Exceeding DangerousT. Herren, D. D.Jeremiah 13:23
Effects of HabitJeremiah 13:23
Evil Habits a Great Difficulty to Reformation of LifeHomilistJeremiah 13:23
Evil Habits and Their CureArthur Brooke, M. A.Jeremiah 13:23
HabitJames Stalker, D. D.Jeremiah 13:23
HabitJ. S. Buckminster.Jeremiah 13:23
HabitsDean Vaughan.Jeremiah 13:23
HabitsH. W. Beecher.Jeremiah 13:23
How Habits are FormedJeremiah 13:23
Importance of the Rigid Formation of HabitsJ. Fawcett, M. A.Jeremiah 13:23
Inability to Do Good Arising from Vicious HabitsJ. Abernethy, M. A.Jeremiah 13:23
Moral Helplessness: How InducedA.F. Muir Jeremiah 13:23
Moral Suasion Cannot Renew the SoulS. Charnock.Jeremiah 13:23
No Substitute for Spiritual RenewalJ. Bates.Jeremiah 13:23
Of the Difficulty of Reforming Vicious HabitsJ. Tillotson, D. D.Jeremiah 13:23
On Vicious HabitsG. Carr.Jeremiah 13:23
The Alarming Power of SinG. Spring, D. D.Jeremiah 13:23
The Difficulty of RepentanceJ. Jortin, D. D.Jeremiah 13:23
The Divine and Human Element in ConversionJoseph Cook.Jeremiah 13:23
The EthiopianJeremiah 13:23
The Force of HabitD. Wilson, M. A.Jeremiah 13:23
The Force of HabitScientific Illustrations and SymbolsJeremiah 13:23
The Power of Evil HabitsC. Simeon, M. A.Jeremiah 13:23
The Sinner's HelplessnessW. Cadman, M. A.Jeremiah 13:23
Washing an EthiopianJeremiah 13:23
People
Jeremiah
Places
Euphrates River, Jerusalem, Negeb
Topics
Able, Accustomed, Change, Changed, Cushite, Ethiopian, Evil, Leopard, Markings, Possible, Skin, Spots, Trained
Dictionary of Bible Themes
Jeremiah 13:23

     5182   skin
     5873   habits
     6512   salvation, necessity and basis
     8442   good works

Jeremiah 13:23-27

     8705   apostasy, in OT

Library
An Impossibility Made Possible
'Can the Ethiopian change his skin?'--JER. xiii. 23. 'If any man be in Christ, he is a new creature.'--2 COR. v. 17. 'Behold, I make all things new.'--REV. xxi. 5. Put these three texts together. The first is a despairing question to which experience gives only too sad and decisive a negative answer. It is the answer of many people who tell us that character must be eternal, and of many a baffled man who says, 'It is of no use--I have tried and can do nothing.' The second text is the grand Christian
Alexander Maclaren—Expositions of Holy Scripture

The Notion of Inability.
PROPER METHOD OF ACCOUNTING FOR IT. I have represented ability, or the freedom of the will, as a first-truth of consciousness, a truth necessarily known to all moral agents. The inquiry may naturally arise, How then is it to be accounted for, that so many men have denied the liberty of the will, or ability to obey God? A recent writer thinks this denial a sufficient refutation of the affirmation, that ability is a first-truth of consciousness. It is important that this denial should be accounted
Charles Grandison Finney—Systematic Theology

On Earthly Things
The earth is man himself; in the gospel: another has fallen into the good earth. The same in a bad part about the sinner: you devour the earth all the days of your life. [Mark 4:18; Genesis 3:14] The dry lands are the flesh of a fruitless man; in Ecclesiastes, to work in a dry land with evil and sorrow. [Ecclesiastes 37:3] The dust is a sinner or the vanity of the flesh; in the psalm: like the dust, which the wind blows about. [Ps. 1:4 Vulgate] The mud is the gluttony of sinners; in the psalm: tear
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

On the Animals
The birds are the saints, because they fly to the higher heart; in the gospel: and he made great branches that the birds of the air might live in their shade. [Mark 4:32] Flying is the death of the saints in God or the knowledge of the Scriptures; in the psalm: I shall fly and I shall be at rest. [Ps. 54(55):7 Vulgate] The wings are the two testaments; in Ezekiel: your body will fly with two wings of its own. [Ez. 1:23] The feathers are the Scriptures; in the psalm: the wings of the silver dove.
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

Covenanting Confers Obligation.
As it has been shown that all duty, and that alone, ought to be vowed to God in covenant, it is manifest that what is lawfully engaged to in swearing by the name of God is enjoined in the moral law, and, because of the authority of that law, ought to be performed as a duty. But it is now to be proved that what is promised to God by vow or oath, ought to be performed also because of the act of Covenanting. The performance of that exercise is commanded, and the same law which enjoins that the duties
John Cunningham—The Ordinance of Covenanting

Meditations on the Hindrances which Keep Back a Sinner from the Practice of Piety.
Those hindrances are chiefly seven:-- I. An ignorant mistaking of the true meaning of certain places of the holy Scriptures, and some other chief grounds of Christian religion. The Scriptures mistaken are these: 1. Ezek. xxxiii. 14, 16, "At what time soever a sinner repenteth him of his sin, I will blot out all," &c. Hence the carnal Christian gathers, that he may repent when he will. It is true, whensoever a sinner does repent, God will forgive; but the text saith not, that a sinner may repent whensoever
Lewis Bayly—The Practice of Piety

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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