Leviticus 19:28: Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
As tattoos and body piercings continue to gain popularity within mainstream culture, it is important for the Christian community to critically evaluate the righteousness of such “decorations.” Are tattoos and body piercings intrinsically (i.e., in themselves) unrighteous? What is the basis for determining their righteousness? What, if anything does the Bible say about these “decorations?” Does God view with approval those who are tattooed and pierced? Or does He view with disapproval, saying, “I didn’t make you like this”? To discover the Biblical answer, we turn to:
- Historical Context: written between 1440 and 1400 B.C., Moses was the author of the Book of Leviticus. Because the Israelites had been held captive in Egypt for 400 years, the concept of God had been distorted by the polytheistic, pagan Egyptians. The purpose of Leviticus is to provide instruction and laws to guide a sinful, yet chosen people in their relationship with a holy God. There is an emphasis in Leviticus on the need for personal holiness in response to a holy God. Sin must be atoned for through the offering of proper sacrifices (chapters 8-10). Other topics covered in the book are diets (clean and unclean foods), childbirth, and diseases (chapters 11-15). Chapter 16 describes the Day of Atonement when an annual sacrifice is made for the cumulative sin of the people. Furthermore, the people of God are to be circumspect in their personal, moral, and social living, in contrast to the practices of the heathen roundabout (chapters 17-22). It is essential to recall that, in relation to the Old Testament, there exists ceremonial, civil and moral law. The ceremonial law was nullified with the advent and subsequent complete atonement of Jesus Christ. The civil law was designed for life in a theocracy which, of course, failed necessitating the establishment of a monarchy. However, the righteous law is a reflection of God’s character in that He is immutable, meaning He is unchanging; this in turn means that God is absolutely reliable and trustworthy (Malachi 3:6; Numbers 23:19; Psalm 102:26, 27) and in Him is no shadow of turning (contradiction or evolutionary change) with respect to right and wrong (James 1:17).
- Grammatical Usage: It is interesting to note that “cuttings” in Hebrew is “sarat” referring to a permanent scratch like the scar left from an incision. The Hebrew word qa‘aqa‘, translated “mark” or “tattoo” appears only once in the Old Testament, in a prohibition: “You shall not make any cuts in your body for the dead nor make any tattoo marks on yourselves: I am the Lord” (Lev. 19:28). Qa‘aqa‘ is commonly defined as a “cut, incision” or “gross cutting of the skin,” yet within this context it most likely refers to painting or scarring of the skin. It is unlikely that qa‘aqa‘ refers to self-mutilation, since that concept was already referred to earlier in the verse in the prohibition against cutting one’s body which is underscored in Lev. 21:5, Deut. 14:1. “Lord” is Jehovah = “the existing One”.
- Literal Application: You shall not make any intended, permanent scars in your body for the dead nor make any intended, permanent scratches or painting on yourselves: I am the eternal, existing One” (in the vernacular, ‘I am THE authority and I issue this unalterable, non-debatable decree.’)
- Contextual Interpretation: Leviticus chapter 19 provides us with instrruction on the practice of holiness. It is in the 19th chapter of the Book of Leviticus that holiness is defined in great detail:
1) Holiness involved obedience to the commandments of God. God did not leave His people in the dark as to what holiness consisted of. The bottom line was that holiness consisted of obedience to the laws of God, obedience to His commandments.
(2) Holiness involved sacrifice, in that it is costly. Holiness entails sacrifice. Of course, holiness required sacrifices—those outlined in the early chapters of Leviticus. But more than this, every act of obedience to the commandments of God was a sacrificial act. Obedience is costly. Not cutting the corners of one’s fields cut into the “profit margin,” as did selling with honest weights and measures. Abstaining from eating the fruit from one’s trees for five years and observing the Sabbath was also costly. Holiness is a sacrifice but sacrifice is designed for our good not ill.
(3) Holiness was more than a matter of observing religious rituals—it was intensely practical piety, involving a wide variety of actions as a part of one’s everyday life. True, holiness involved those special ceremonies and special holy days and going to that special place, the tabernacle, where rites were performed by a special priestly class. But chapter 19 describes a very practical, everyday kind of holiness, of honoring parents, of honesty and kindness and compassion and justice.
(4) Holiness is the imitation of God. In the ultimate sense, living a holy life is the imitation of God, who alone is holy. Thus, when our Lord came to the earth and lived “under the law,” fully keeping the law, He manifested the holiness of God to men by living in obedience.
(5) Holiness was here to be revealed positively, rather than negatively. If you and I were honest, I believe that we would have to admit that we think of the holiness of God in rather negative terms. God’s holiness, for example, is thought of in terms of His hatred of sin and of His judgment of sinners. This, of course, is one dimension of God’s holiness, but it is not the dimension in focus in Leviticus 19. God’s holiness was manifested by His compassion on the Israelites when they were afflicted in Egypt, and when He delivered them from their bondage. So, too, holiness is to be manifested by the people of God by their kindness, grace, and compassion on others, especially the needy and the afflicted. Thus, holiness has both negative and positive manifestations. We, unfortunately, have focused more on the former than the latter.
(6) Finally (and, most emphatically in Leviticus 19), holiness is practiced by loving one’s neighbor as one’s self (v. 18). There are two primary commands in chapter 19: (1) the command to be holy, and (2) to love one’s neighbor as one’s self. There is a direct relationship between these two commands as I understand the chapter. The holiness of God is demonstrated by His people as they love their neighbor. The term “neighbor,” has a wide range of meaning:
- One’s neighbor is one’s fellow-countryman (v. 11, 17)
- One’s neighbor is alien, foreigner (v. 10, 32-33, 34)
- One’s neighbor is those who are weak and vulnerable (v. 10, 14)
- One’s neighbor is one’s enemy (v. 17-18)
It is not that holiness is manifested only by one’s loving one’s neighbor, but it is here emphasized that holiness must include an active love for one’s neighbor. Thus, just as God’s holiness is seen in His love for Israel in the Old Testament, and for the world in its weakness and need in the New, so God’s people must demonstrate God’s holiness as they show love for their neighbors, especially those in need. Part of demonstration is DOING as God has instructed as a witness as to Whom we belong, which leads to the witness as to why, which provides a testimony.
The cultural context helps explain this prohibition against tattoos. During this period, tattoos signified ownership and devotion, since a common practice in Babylonia and Egypt was to tattoo a slave with his owner’s name or the name of a god. Tattooing and self-mutilation also were religious mourning rites connected with the Canaanite fertility god. Specifically:
- Ye shall not
make any cuttings in your flesh for the dead–The practice of making deep gashes on the face and arms and legs, in
time of bereavement, was universal among the heathen, and it was deemed a
becoming mark of respect for the dead, as well as a sort of propitiatory
offering to the deities who presided over death and the grave. The Jews learned
this custom in Egypt,
and though weaned from it, relapsed in a later and degenerate age into this old
superstition (Isa 15:2; Jer. 16:6; 41:5). To be clear, bereavement based upon a
propitiatory offering on behalf of the deceased has NOTHING to do with
Jehovah. God holds the individual
accountable based upon his or her own life and profession (Rom. 14:12). Hence, the practice described is forbidden as
it is not only spiritually baseless, but cites a competing deity which
undercuts Jehovah (why this particular noun of exclusivity is employed);
- nor print any marks upon you–by tattooing, imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person. The impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindus. It is probable that a strong propensity to adopt such marks in honor of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy; and, when once made, they were insuperable obstacles to a return. (See allusions to the practice, Isa 44:5; Rev. 13:17; 14:1).
When a person was tattooed he became dedicated to the god and became its servant, as well as came under its protection, so that he should not be harmed. Tattoos, therefore, were associated strongly with idolatry and were prohibited because Yahweh’s exclusive claim of ownership and devotion is incompatible with the false-god cults. Some rabbinical sources suggest that the prohibition was limited only to heathen, idolatrous, and superstitious tattoos. For example, rabbis believed that the master who marks his slave so that he does not run away is exempt from the prohibition in Leviticus, and the Tosepta (a secondary compilation of the Jewish oral law from the period of the Mishnah; it has less authority than the Mishnah) records a rabbinic prohibition that only forbids tattooing the name of another god.
- Scriptural Comparison: Tattoos and body piercings are not unique to contemporary culture. For example, in 1991, a 5,000-year-old corpse (later named Otzi) was found frozen in a glacier with several tattoos imprinted on his skin. A 4,000-year-old clay figurine from Iran was discovered to have multiple ear piercings. The Pentateuch reveals that in approximately 1400 BC tattooing and body piercing were well-known practices in ancient Israel and among its Mesopotamian neighbors (Exod. 32). Throughout church history, tattoos have also been referred to in edicts, councils, and personal correspondence among clergy. Current estimates on just how many people are tattooed or pierced vary widely, but the Mayo Clinic reports that approximately 20 million Americans are tattooed and an even larger number have body piercings. A nationwide Harris Interactive Poll found that 16 percent of all adults have at least one tattoo. The highest incidence of tattoos was found among Americans age 25 to 29 (36 percent) and those age 30 to 39 (28 percent). Among university students, it was reported that 23 percent had one to three tattoos, and 51 percent had one or more body piercings, aside from earlobe piercings for women. According to U.S. News and World Report, tattooing is the country’s sixth fastest growing retail business, growing at the rate of one new tattoo parlor opening its doors every day. One estimate has 30,000 tattoo and body piercing artists working in the United States with at least eight major tattoo magazines being published regularly. Does the Christian have a basis on which to evaluate the righteousness of tattoos and body piercings? Yes. In the first chapter of the Bible, humankind is described as incredibly unique. God decreed His creative will when He stated, “Let Us make man in Our image, according to Our likeness” (Gen. 1:26). The Hebrew word translated “image” is tselem, which means “something cut out.” Tselem is often used in the Old Testament to describe things such as people, coins, statues, and tumors that resemble or represent something else. The Hebrew word translated “likeness” is demuth, which means “similitude” and comes from the root meaning “to be like.” In this context, therefore, tselem and demuth indicate that humankind resembles God and is like Him. This similarity and likeness is traditionally called the image of God.
There are four aspects of the image of God in which humans were made: (1) structural, (2) functional, (3) relational, and (4) purposeful. Each aspect indicates a particular trait that makes humans uniquely like God:
(1) The structural aspect of the image of God indicates that humans have the capacity to know, to reason, and to make ethical decisions (Gen. 2:16–17).
(2) The functional aspect indicates that humans are to operate as God’s representatives on earth by ruling over nature (Gen. 1:26; 2:5).
(3) The relational aspect of the image of God indicates that humans have the capacity to mirror the unity within the Trinity through relationships with God and other humans, and
(4) The purposeful aspect indicates that humans are created to glorify God through making visible His character.
Much attention has been directed toward identifying only the spiritual implications of the image of God, neglecting its physical implications. Man’s body also belongs to the image of God; the body is not a tomb, but a wondrous masterpiece of God, constituting the essence of man as fully as the soul. Since the physical body is included in the image of God, the spiritual integrity of decorations added to it—including tattoos and body piercings—must be evaluated according to their effect on these four aspects of the image of God. Hence, we have the following comparison:
Tattoos & Piercings: Desecration or Demonstration of the Image of God?
Desecration Demonstration
| Structurally: Violate our conscience by marring per Lev. 19:28 & Rom. 2:15 as an unnatural addition to the created body | Validates God’s ordained ability to appreciate artistic beauty and decorate our bodies accordingly |
| Functionally: Mutilate the body that is supposed to be nurtured and sustained; physical risk of infection & spiritual risk of disobedient display | Expressions of God’s gift of free will based upon 1 Corinthians 6:12 |
| Relationally: Hinders unity by violating the conscience among believers – 1 Corinthians 8:9-12 | Recognizes diversity among the Body of Christ while affirming the same God, the same truth/convictions |
| Purposely: Glorify the ungodly & vulgar, suggesting narcissism, defiance and arrogance inappropriate for a Believer based upon 1 Peter 3:3 and 1 Timothy 2:9 | A medium by which a Believer can communicate God and His character |
Judging by the number of biblical references, it seems apparent that body piercing was an established custom among the Israelites. These decorations were primarily worn for aesthetic reasons, yet they too represented ownership and status. Royalty, brides, and the nation of Israel are all described as being adorned with nose rings (Gen. 24:47; Isa. 3:21; Ezek. 16:12) and earrings (Isa. 3:19; Ezek. 16:12). These decorations were worn not only by women, but also by men and children (Exod. 32:2; Judg. 8:24).
Similar to tattoos, body piercings had an idolatrous connotation. For example, when Jacob renewed the covenant with Yahweh, his household “gave to Jacob all the foreign gods which they had and the rings which were in their ears” (Gen. 35:4). Unlike tattoos that were prohibited in the Pentateuch, however, body piercings were prescribed. Exodus 21:6 and Deuteronomy 15:17 both indicate that a master was to pierce the ear of his slave to symbolize ownership and permanent servitude.
Tattoos and body piercings are not mentioned in the New Testament. In Galatians 6:17, however, Paul exclaims, “From now on let no one cause trouble for me, for I bear on my body the brand-marks of Jesus.” The Greek word translated “brand-mark” is stigma, which was a mark pricked, in or branded on, the body. Paul was using “brand-marks” as a metaphor referring to his bruises, welts, and scars—the visible signs of the mistreatment he received as a slave of Christ (2 Cor. 11:23–29; Acts 14:19). Paul’s brand-marks further served as signs of his devotion to, and ownership by, Jesus. Just as tattoos symbolized devotion to, and protection by, a god, no one was able to harm Paul—the slave and property of Jesus—and go unpunished. The critical difference in relation to our topic is that Paul’s marks were not self-inflicted.
Other biblical passages also describe literal and figurative markings and writings on the body that may symbolize ownership or devotion to a master. In Genesis 17:11, God instituted circumcision as a symbol of the covenant between Abraham and Himself. For Israel, the Shema (Deut. 6:4) was to be remembered as if it were permanently marked on their hands and forehead (Deut. 6:8). The prophet Isaiah proclaims that one day people will write on their hands, “Belonging to the Lord” (Isa. 44:5), and in reference to Jerusalem, God Himself states, “Behold, I have inscribed you on the palms of My hands” (Isa. 49:16). The prophet Ezekiel describes a mark that an angel will set on the foreheads of the faithful to protect them from the sword of the avenging angel (Ezek. 9:4, 6).
The infamous mark of the Beast in the book of Revelation is described as a mark that the ungodly receive on their foreheads or hands as a symbol of their devotion to him (13:16–17). The faithful receive a different mark on their foreheads: the name of God or Christ (14:1; 22:4).
While these are diverse with respect to physical or metaphorical delineations, all but circumcision are eschatological in nature, referring either to Christ’s promised redemptive work (Isaiah 49:16) or to the end times or last days. Therefore, their use for a contemporary apologetic in relation to either is illegitimate.
Essentially, four primary arguments against tattooing and unisex, inappropriate or excessive piercings include:
- The timeless convictions related to tattoos and body piercings remain: structurally, God’s people are not to be idolatrous or to imply devotion to false gods (deities, philosophies or lifestyles such as materialism) through their bodily decorations or adornment. Some argue that the prohibition against tattoos in Leviticus 19:28 is part of the Law that Christ has superseded (Eph. 2:5). Christians are free from the Levitical Law and are now under the law of Christ, which does not reiterate the prohibition against tattoos. While a good point, the argument draws a wrong conclusion in its application. Both ceremonial and civil law of the Old Testament have, indeed, been superseded by Christ. However, the moral or righteous standards of the Old Testament are timeless just as the God who established them (Hebrews 13:8). The basis of Leviticus 19:28 is an absolute prohibition of the Creator to the creation who is jealously protecting His original design. Especially true in our modern culture, God created man in His own image and man has decided to return the favor. In truth, the body is the temple of the Holy Spirit (1 Corinthians 6:9) where, in the New Testament, we who are of God are similarly admonished to honor God with our bodies. If markings are exhibited, they would only be acceptable along the lines of Paul’s brand-marks;
- Tattoos and body piercings do desecrate the functional aspect of the image of God. The University of Michigan Health System warns that, unlike other more typical forms of self expression – makeup, clothing, hair style – body art can lead to complications that range from irritating to downright dangerous. Localized infections, allergic reactions, scarring and exposure to life-threatening blood-borne infections, including hepatitis C and HIV, make this trendy practice one to consider seriously. Piercings typically involve puncturing the skin with a needle and squeezing a piece of jewelry into place with a plier-like device. The risks from piercing are actually surprising high. An estimated one in four people will develop some type of infection. Nerve damage is also a risk if the person doing the piercing is inexperienced or untrained. Beyond the pain often associated with getting a tattoo, other risks include skin and blood infections, allergic reactions to the pigments and thick scars called keloids. However, the most common reason people with tattoos seek medical care is that they want the tattoo removed;
- Regrettably, tattoos and body piercings desecrate the relational aspect of the image of God to the extent they hinder unity within the body of Christ and violate the consciences of fellow Christians. In 1 Corinthians 8:1–13, Paul exhorts Christians to painstakingly avoid violating a weaker brother’s conscience. If a knowledgeable Christian by getting a tattoo or body piercing will compel a weaker brother to do the same and thus cause the weaker brother to violate his own conscience, Paul instructs the knowledgeable Christian simply to refrain for the sake of unity;
- Tattoos and body piercings desecrate the purposeful aspect of the image of God in act and symbol. God has said “no” to both (act) but, if obtaining either, one breaks with God which can only indicate ownership, devotion, and identification with unrighteousness (symbol). If a person were tattooed or pierced simply to look ostentatious (need for attention) or to portray something odious and offensive, this would clearly desecrate the purposeful aspect of the image of God (1 Tim. 2:9; 1 Pet. 3:3).
- Conclusion: God takes His holiness very seriously, as should we. The trend in the church is to create God in our own image, giving Him the attributes we would like Him to have instead of the ones His Word describes. God’s utter holiness, His transcendent splendor, and His “unapproachable light” (1 Timothy 6:16) are foreign concepts to many Christians. We are called to walk in the Light and to put away the darkness in our lives so that we may be pleasing in His sight (1 Timothy 61-19). A holy God cannot tolerate blatant, unashamed disobedience in His people and His holiness requires Him to punish it. We dare not be flippant in our attitudes toward sin or God’s loathing of it, nor should we make light of it in any way – especially by believing God doesn’t see or doesn’t really care. This includes how we act encompassing our speech, appearance and daily practices. He does see. He does care. He does judge. Worth it?