What About Tattoos and Body Piercings?

Does Leviticus 19:28 constitute a binding mandate, establish a lasting principle, or have any relevance at all in the Christian Age? Translated literally, the verse reads: “And you (all) shall not make cuttings in your flesh for the dead nor put marks on you (all), I am Yahweh.” The Hebrew noun seh'-ret refers to an incision, cut, or gash. The corresponding term qa`aqa`  essentially means the same but can also include “imprintment” or “tattoo.”¹  The latter expression, with the verb naw-than' (“put” or “give”), is variously rendered in English, “put any marks upon” (KJV), “print any marks upon” (ASV), “tattoo” (ESV), “tattoo any marks on” (NKJV, N/RSV), “make” or “put” any “tattoo marks on” (CSB, NASB, NIV).²

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>.

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The Key to Rightly Discerning the Message of Romans

Our modern-day religious environment has been heavily influenced by the 16th-century Calvinistic tenets of Reformed Theology and Martin Luther’s abbreviated gospel of sola fide (“faith alone”), creating an interpretive framework through which Paul’s writings are still widely scrutinized. Romans has thus been exploited over the centuries to address questions it was not designed to answer.

If we examine the text through first-century (pre-denominational) lenses, and seek to comprehend what the inspired author intended to communicate to his original targeted audience and how they would have understood the message in light of their particular background and circumstances, we are better equipped to avoid anachronistic misconceptions and make legitimate present-day application.

The Key to Understanding Romans

The best way to understand Romans is to start at the first verse of the first chapter and read all the way through to the end of the letter, which is how the document was originally designed. Otherwise, we run the risk of missing the point and misunderstanding any given passage, especially when the flow of thought and surrounding context are not considered.

Keys to Misunderstanding Romans

If we start in chapter 3 or 4 and conclude that justification is by faith alone apart from any kind of works or deeds, we have skipped over what was already established at the beginning of the letter (and reiterated at the end of the letter) concerning “obedience of faith” (1:5; 16:26). These bookends define how “faith” is to be understood throughout the book. Saving faith is not an inactive, non-obedient, purely mental assent to a perceived truth. It is clearly a functioning, responsive, obedient faith.¹ We also miss what is laid out in chapter 2 about repentance and divine judgment according to our deeds, with repeated emphasis on active doing (2:4-16).

If we begin in the fifth chapter and dismiss from God’s redemptive plan obedience in general and baptism in particular, not only have we sidestepped the first two chapters, we also haven’t read far enough to appreciate that Paul is writing to penitent baptized believers who have been freed from sin as a result of their obedient faith (6:3-18), with continued righteous living (6:19-23). Likewise, if we start in chapter 6, we fail to fully comprehend the previous chapter’s focus on God’s loving grace and Christ’s atoning sacrifice, without which our faith response would be entirely ineffectual.

If we start in chapter 7, it would be easy to get discouraged by the blunt reminder of the inner struggle and constant battle to overcome sin, unless we are reminded of what the Lord has done in the preceding chapter. And we need to keep reading through chapter 8 to realize that divine help is available to ensure victory. But if we begin in the eighth chapter, we miss the personal effort described in chapter 7 that is necessary to work in cooperation with God to successfully live the Christian life.

If we start in the ninth chapter and isolate selected verses that seem to support certain tenets of Calvinism, we have overlooked the first eight chapters and may not realize that chapter 9 is merely prefatory for the extended three-chapter discourse about Israel’s place in salvation history. Chapters 10–11 clarify and complete the whole argument.

If we begin in the tenth chapter and cite verses 9-13 to argue against the necessity of gospel obedience and the salvific role of baptism, we have ignored the fact that the tenth chapter was written after the first eight chapters and is addressed to penitent baptized believers currently sanctified in Christ. Chapter 10 must therefore be read in light of what is already understood. By starting in chapter 11, we might unnecessarily infer the unconditional salvation of modern-day Israel, but again this misses everything Paul has been saying since the beginning of the letter about the conditional nature of salvation for all who are in Christ, Jews and Gentiles alike (e.g., 2:5-9; 3:23-26; 6:16-19; 10:12-13; 11:20-23).

If we begin in chapter 12, 13, 14, or 15, we skip over the theological foundation upon which the letter’s practical-application section stands. And by starting in the final chapter, we can certainly glean a lot of historical information but miss out on the doctrinal and practical aspects of the letter.

Conclusion

Briefly stated, Romans is about God’s redemptive plan for humanity. Both Jews and Gentiles have sinned, stand before God on equal terms, and are justified together in the same way (chaps. 1–11). Practical directives are then given for how Christians ought to live and relate to one another and to the world (chaps. 12–16).

Understanding Romans doesn’t have to be as daunting as many have made it out to be. It requires integrity, common sense, and conscientiously avoiding hermeneutical fallacies. Surely we can recognize the delusion of proof texting, i.e., selecting isolated verses to form a doctrinal belief without due attention to the original context, ignoring qualifying information, and thereby distorting the actual meaning. This is often accompanied by eisegesis, whereby one’s presuppositions are read into the biblical text, rather than exegesis, which draws out of the text what the inspired writer intended to convey.

Let us be thankful for the knowledge of God’s will as revealed in Romans and the rest of God’s holy word,² and the opportunity and ability he has granted to study, understand, and obey it. May we live up to his expectations.

--Kevin L. Moore

Endnotes:

     ¹ See “Bookends of Romans,” Moore Perspective (16 Nov. 2023), <Link>. The so-called “Romans Road to Salvation” (popular in a number of denominational tracts) cherry-picks selected verses from Romans to create a seemingly biblical case for salvation by faith alone, but in so doing context is ignored and allusions to obedience and baptism (e.g., Rom. 1:5; 2:8; 6:1-18; 10:16; 16:19, 26) are curiously omitted.

     ² See “What the Scriptures Say About the Scriptures,” Moore Perspective (25 July 2018), <Link>.

Related Posts: Faith and Works: Rom 2-4, Abbreviated Gospel, Paul's Use of the OT in Romans

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Paul’s Use of the Old Testament in Romans

More scripture citations are found in Paul’s letter to the Romans than in all the rest of his writings combined.¹ The apostle clearly assumed that the saints in mid-first-century Rome were well acquainted with and highly regarded the sacred writings of the Old Testament.

Discerning OT Use in the NT

There is no consensus among biblical scholars about how to identify and categorize the varied uses of OT passages in the NT. With some degree of ambiguity, analysts speak of citations, quotations, paraphrases, allusions, verbal parallels, thematic echoes, and recollections. Quotations can be subcategorized as direct quotes, loose or paraphrastic quotes, formulaic citations (with an introductory statement), and informal citations (without an introductory statement). Adding to the confusion and the inconsistency of proposed classifications are the varying ways in which a number of biblical texts have been employed, merging into multiple categories.²

For our purposes, keeping it simple, the identifying labels are limited to “quotes” (whether direct, loose, paraphrase, etc.) and “allusions” (whether echoes, parallels, recollections, summaries, etc.). There are potentially up to sixty-eight OT quotes and twenty-one OT allusions in Romans.

Use of the OT in Romans

The highest concentration is in chapters 9–11, where Paul addresses Israel’s place in salvation history: fourteen citations in chapter 9, eleven in chapter 10, twelve in chapter 11, for a combined total of thirty-seven. A disproportionate number also occurs in chapter 3, with eleven citations, providing the biblical framework for Paul’s explanation of how God makes people righteous. There are no scripture references in chapters 6 and 16, and only one apparent allusion in chapter 5.

In Romans Paul borrows from nineteen OT books: Genesis, Exodus, Leviticus, Deuteronomy, 1 Samuel, 2 Samuel, 1 Kings, 2 Chronicles, Job, Psalms, Proverbs, Ecclesiastes, Isaiah, Ezekiel, Hosea, Joel, Nahum, Habakkuk, Malachi. Heaviest usage comes from Isaiah, Psalms, and Deuteronomy.³ The scripture references below are numbered according to the English Bible.

Romans text	OT reference	form
Rom. 1:17	Habakkuk 2:4b	quote
Rom. 1:23	Psalm 106:20	allusion
Rom. 2:6	Psalm 62:12/Proverbs 24:12	quote
Rom. 2:11	2 Chronicles 19:7	allusion
Rom. 2:24	Isaiah 52:5	allusion
Rom. 2:24	Ezekiel 36:20-23?	allusion
Rom. 3:4a	Psalm 116:11	allusion
Rom. 3:4b	Psalm 51:4	quote
Rom. 3:10	Ecclesiastes 7:20	allusion
Rom. 3:10-12	Psalm 14:1-3/53:1-3	quote
Rom. 3:13	Psalm 5:9	quote
Rom. 3:13	Psalm 140:3	quote
Rom. 3:14	Psalm 10:7	quote
Rom. 3:15	Proverbs 1:16	quote
Rom. 3:15-17	Isaiah 59:7-8	quote
Rom. 3:18	Psalm 36:1	quote
Rom. 3:20	Psalm 143:2	allusion
Rom. 4:3	Genesis 15:6	quote
Rom. 4:7-8	Psalm 32:1-2	quote
Rom. 4:9	Genesis 15:6	quote
Rom. 4:11	Genesis 17:10-11	allusion
Rom. 4:17	Genesis 17:5	quote
Rom. 4:18	Genesis 15:5b	quote
Rom. 4:22	Genesis 15:6b	quote
Rom. 4:25	Isaiah 53:4-5	allusion
Rom. 5:12	Genesis 2:17; 3:19	allusion
Rom. 7:2-3	Deuteronomy 22:22	allusion
Rom. 7:7	Exodus 20:17	quote
Rom. 7:11	Genesis 3:13	allusion
Rom. 8:33	Isaiah 50:8-9	allusion
Rom. 8:34	Psalm 110:1; Isaiah 53:12	allusion
Rom. 8:36	Psalm 44:22	quote
Rom. 9:7	Genesis 21:12	quote
Rom. 9:9	Genesis 18:10, 14	quote
Rom. 9:12	Genesis 25:23	quote
Rom. 9:13	Malachi 1:2-3	quote
Rom. 9:15	Exodus 33:19	quote
Rom. 9:17	Exodus 9:16	quote
Rom. 9:20	Isaiah 29:16; 45:9	allusion
Rom. 9:25	Hosea 2:23	quote
Rom. 9:26	Hosea 1:10	quote
Rom. 9:27-28	Isaiah 10:22-23	quote
Rom. 9:28	Isaiah 28:22	allusion
Rom. 9:29	Isaiah 1:9	quote
Rom. 9:33	Isaiah 8:14; 28:16	quote
Rom. 10:5	Leviticus 18:5	quote
Rom. 10:6-8	Deuteronomy 9:4a; 30:12-14	quote
Rom. 10:11	Isaiah 28:16	quote
Rom. 10:13	Joel 2:32	quote
Rom. 10:15	Isaiah 52:7; Nahum 1:15	quote
Rom. 10:16	Isaiah 53:1a	quote
Rom. 10:18	Psalm 19:4	quote
Rom. 10:19	Deuteronomy 32:21	quote
Rom. 10:20	Isaiah 65:1	quote
Rom.10:21	Isaiah 65:2	quote
Rom. 11:1-2	Psalm 94:14; 1 Samuel 12:22	allusion
Rom. 11:3	1 Kings 19:10, 14	quote
Rom. 11:4	1 Kings 19:18	quote
Rom. 11:8	Deuteronomy 29:4	quote
Rom. 11:8	Isaiah 29:10	quote
Rom. 11:9-10	Psalm 69:22-23	quote
Rom. 11:11	Deuteronomy 32:21	allusion
Rom. 11:26-27	Isaiah 59:20-21 (Psalm 14:7; 53:6)	quote
Rom. 11:34-35	Isaiah 40:13	quote
Rom. 11:34-35	Job 41:11	quote
Rom. 12:16-17	Proverbs 3:4, 7	allusion
Rom. 12:19	Leviticus 19:18a	allusion
Rom. 12:19	Deuteronomy 32:35	quote
Rom. 12:20	Proverbs 25:21-22	quote
Rom. 13:9	Exodus 20:13-17; Deut. 5:17-21; Lev. 19:18	quote
Rom. 14:11	Isaiah 45:23	quote
Rom. 14:13	Leviticus 19:14	allusion
Rom. 15:3	Psalm 69:9	quote
Rom. 15:9	2 Samuel 22:50; Psalm 18:49	quote
Rom. 15:10	Deuteronomy 32:43	quote
Rom. 15:11	Psalm 117:1	quote
Rom. 15:12	Isaiah 11:10	quote
Rom. 15:21	Isaiah 52:15	quote

Conclusion

Paul’s prolific use of the perfect passive indicative formula γέγραπται (“it is written”)⁴ consistently refers to the sacred writings having been recorded in the past with current and ongoing applicability. “For whatever was formerly written was written for our instruction, so that through the perseverance and through the encouragement of the scriptures we may have hope” (Rom. 15:4). Although no longer binding as a set of ordinances and rituals (Rom. 6:14; 7:4), these OT writings are holy, just, and good (Rom. 7:12) and remain historically, prophetically, and instructionally useful.

As “a living voice,”⁵ the scriptures, “according to Paul, are nothing other than God speaking to his people in the present through his words of judgment and salvation to Israel in the past.”⁶ May we have the same conviction, reverence, and reliance on God’s inspired word as Paul has demonstrated in Romans.

--Kevin L. Moore

Endnotes:

     ¹ Beyond Romans, the most OT citations in the NT are in Matthew, Acts, and Hebrews respectively. Notwithstanding possible allusions and verbal parallels, there are no OT quotations in Philippians, Colossians, 1-2 Thessalonians, Titus, Philemon, 1-3 John, Jude, and Revelation. See Terry Enns, “Romans: the Most OT Book in the NT,” Words of Grace (13 May 2015), <Link>.

     ² See Douglas S. Huffman, Understanding the New Testament Use of the Old Testament: Forms, Features, Framings, and Functions (Grand Rapids: Baker Academic, 2024) 25-43.

     ³ The quotations vary according to (a) agreement with the LXX and Hebrew text (3:13; 4:17, 18; 7:7; 8:36; 9:7, 12, 15; 10:13; 13:9; 15:3); (b) agreement with the LXX against the Hebrew text (4:3, 7-8; 9:29; 10:16, 21; 12:20; 15:10, 21); (c) agreement with the Hebrew text against the LXX (11:35); (d) at variance with both where they agree (3:4, 10-12, 18; 9:13, 25; 10:5, 19; 11:3, 8; 15:9, 11); (e) at variance with both where they vary (1:17; 2:24; 3:14-17; 9:9, 17, 26-28, 33; 10:6-8, 11, 15, 20; 11:4, 9-10, 26-27, 34; 12:19; 14:11; 15:12). See E. Earle Ellis, Paul’s Use of the OT (Grand Rapids: Baker, 1991) 150-54.

     ⁴ Rom. 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 12:19; 14:11; 15:3, 9, 21. Scripture citations are the author’s own translation.

     ⁵ Richard B. Hays, “Three Dramatic Roles: The Law in Romans 3–4,” in James D. G. Dunn, ed. Paul and the Mosaic Law (Grand Rapids; Cambridge: Eerdmans, 1996) 161.

     ⁶ Mark A. Seifrid, “Romans,” in Commentary on the New Testament Use of the Old Testament, eds. G. K. Beale and D. A. Carson (Grand Rapids: Baker Academic, 2007) 608.

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