Context
The above directive could be used against circumcision and ear piercing, both enjoined in the Law of Moses (Lev. 12:3; Deut. 15:16-17), if context and the qualifier “for the dead” are ignored. And what about other medical surgeries and procedures, cosmetics, athletic glare-reducing “eye black,” face painting, or temporary water-based tattoos? Obviously the Law of Moses does not contain prohibitions against such matters, unless, of course, context is disregarded and the hermeneutical fallacy of proof-texting is implemented. “A text without a context is a pretext for a proof text.”3
Leviticus 19–20 addresses moral and ceremonial laws for the post-exodus/pre-Christian people of Israel, including Sabbath observance, sacrifices and offerings, harvest surplus for the needy, not mixing livestock or seed or clothing fibers, corporal punishment, abstaining from fruit until the fifth year of production, hair removal restrictions, death penalty, distinguishing between clean and unclean animals, et al.
Many of these instructions were intended to make observable distinctions between the set-apart children of God and the idolatrous peoples around them.4 “And you shall not walk in the customs of the nation that I am driving out before you, for they did all these things, and therefore I detested them .... You shall be holy to me, for I the Lord am holy and have separated you from the peoples, that you should be mine" (Lev. 20:23-26, ESV; cf. 18:3, 24-30). Separation from heathen religious practices is clearly a major concern in this passage (Lev. 19:4, 26, 31; 20:2-6, 27), and the law concerning cuttings and markings on the body (Lev. 19:27; cf. 21:5) immediately follows instructions about blood, the occult, and haircutting.
Rounding off or shaving part of the scalp-hair and shaving or disfiguring the beard were conventional signs of devotion to a cultic deity. Hair-offering rituals were also common.5 Jeremiah, using a derogatory epithet, alludes to uncircumcised pagan nations who “cut off” (qatsats) “corners” (pe'ah) [of hair] (Jer. 9:26; 25:23; 49:32).6 The fifth-century-BC historian Herodotus, in describing the Arabians in particular (descendants of Ishmael, inhabiting lands southeast of Israel), observed that in dedication to their god Orotal (’Οροτάλ), Greek equivalent Dionysus (Διόνυσος): “the cropping of their hair is like the cropping of the hair of Dionysus, cutting it round the head and shaving the temples” (Histories 3.8).
From an ancient Jewish perspective, cutting off a man’s beard, or even a portion of it, was regarded as shameful (2 Sam. 10:4-5; 1 Chron. 19:4; Isa. 15:2), purification ordinances notwithstanding. Cutting the flesh, as a frenzied religious practice (1 Kings 18:28), and shaving the hair were also mourning rituals borrowed from pagans (Jer. 16:6; 41:5; 47:5; 48:37). The Lord, therefore, commanded the Israelites, “you (all) shall not make cuttings in your flesh for the dead ...”
New Testament Application
Certain moral principles have been carried over from the old-covenant system of Judaism into Christ’s new-covenant order (e.g., Rom. 1:17; 2:6; 7:7; 12:19-20; 13:9; et al.). But many of the specific rules, prohibitions, and practices have not. Note, for example, Leviticus 20:25, “You shall therefore separate the clean beast from the unclean ... which I have set apart for you to hold unclean,” compared to Romans 14:14, “I know and am persuaded in the Lord Jesus that nothing is unclean in itself ...” It is a mistake, therefore, to try to bind any of these old-covenant regulations without clear parallels in the New Testament (cf. Acts 10:9-16; 15:1-5; Rom. 14:3-5; Gal. 3:10-13; 15:1-4; et al.).
What, Where, Why?
When it comes to modern-day tattooing, the deciding factors for Christians should be (a) what it is, (b) where it is, and (c) why it’s there. Surely we can appreciate the difference between a satanic symbol and a Bible verse, between the blatantly obvious and the subtle, between an inconspicuous or innocuous image in memory of a deceased loved one and a swastika tattooed on the forehead. Let’s be careful about making blanket statements and extreme arguments that do not and cannot equally apply.
Cultural or Countercultural?
In a number of places, tattoos and other forms of body art have cultural significance and are more socially acceptable, representing things like tribal identity, rites of passage, kinship, and family history. For the Māori people of New Zealand, for example, tattoos (tā moko) are inextricably linked to cultural heritage, genealogy, and personal identity. For Samoans, tattoos (tatau) represent commitment to family and cultural values. The red dot (bindi) on an Indian woman’s forehead is indicative of marital status. Some African Americans practice skin branding or scarification to commemorate African heritage or commiserate ancestral slavery.
In other cultures, however, tattoos and comparable markings have been associated with rebellion and civil defiance, gang affiliation, criminality, or overall worldliness. A Christian’s appearance can either inhibit or enhance his or her influence. What are my motives? How do I want to represent Christ? Do I wish to draw others to the Lord or inadvertently give them pause or drive them away? As we consider the what, where, and why, let’s not forget the why not? A wise and observant person of faith ought to be able to make these distinctions.
The Overriding Factor
The New Testament principle of modesty addresses this issue most readily. With respect to outward appearance, 1 Timothy 2:9-10 is concerned about adorning oneself in such a way that draws undue attention to oneself. In mid-first-century Mediterranean societies this involved elaborate hairstyles, ornate jewelry, and expensive clothes. Although the text’s immediate focus is on Christian women, the “likewise also” (ὡσαύτως καί) of v. 9 makes the principle just as applicable to Christian men. Anything that stands out and silently screams “look at me,” focusing more attention on one’s outward appearance than one’s inward character, especially if it displays more worldliness than godliness, is not conducive to a Christ-like demeanor (cf. Rom. 13:14; 1 Pet. 3:3; Rev. 17:4).7
Immodesty in today’s westernized world would include skimpy or vulgar outfits, over the top makeup and jewelry, unnatural hair colors and outlandish hairstyles, countercultural attire and body art, and extreme facial or body piercings. While facial piercing and associated jewelry are not foreign to the biblical record,8 surely common sense sees the difference between discreet versus immoderately excessive.
Conclusion
What about those who already have tattoos and piercing-scars before becoming Christians? While options might include concealment or laser removal, it seems to me the better option, especially considering prospective and new Christians, is relatively simple. We can extend grace and non-judgmental acceptance. “For though I am free from all, I have made myself a servant to all ...” (1 Cor. 9:19).
--Kevin L. Moore
Endnotes:
1 The New Brown–Driver–Briggs–Gesenius Hebrew and English Lexicon by Francis Brown, with S. R. Driver and Charles A. Briggs (Lafayette, IN: Associated Publishers and Authors, 1980) 891.
2 The wording could also be rendered, “nor make engraven (or branded) writing upon yourselves.” See C. F. Keil and F. Delitzsch, Biblical Commentary on the OT: The Pentateuch, Vol. 2 (Grand Rapids: Eerdmans, 1968) 424.
3 D. A. Carson attributes this quote to his father. See “Filled with the Spirit,” The Gospel Coalition (27 March 2005), <Link>.
4 This is illustrated as a constant reminder in the prohibition against mixing livestock, seed, and fabric (Lev. 19:19; cf. Deut. 22:9-11).
5 See Bellarmine Museum of Art, “Hair in the Classical World Ritual and Rites of Passage Wall Text,” Ephemera 16 (2015), <Link>; G. J. Tassie, “Hair-Offerings: An Enigmatic Egyptian Custom,” Institute of Archaeology (1996) 7:59-67, <Link>. Pliny the Elder reported: “The Arabs wear turbans or else go with their hair unshorn; they shave their beards but wear a moustache—others however leave the beard also unshaven” (Natural History 6.28).
6 Cf. ASV, CSB, ESV, NASB, NET, N/RSV. Some translations render the expression, “in the farthest corners” (NKJV) or “in distant places” (NIV), but miss the apparent derision implied by the description. See J. A. Thompson, The Book of Jeremiah (Grand Rapids: Eerdmans, 1987) 322.
7 See K. L. Moore, “Braided Hair, Jewelry, and Expensive Clothes,” Moore Perspective (19 July 2023), <Link>.
8 Gen. 24:22, 30, 47; 35:4; Ex. 32:2-3; 35:22; Num. 31:50; Judg. 8:24-26; Isa. 3:21; Ezek. 16:12.
Related Posts: How is "Modest" Apparel to be Measured?, The Christianization of a Pagan Symbol
Related articles: Wayne Jackson, Does the OT Condemn Tattoos?
*For a non-religious case against tattooing, see John Mac Ghlionn, “Inked Nation: The link between tattoos and exhibiting troubling behaviors is growing stronger,” The American Mind (21 June 2023), <Link>.
Image credit: https://www.cbsnews.com/pictures/shocking-face-tattoos/
