Christian Perspective on Getting a Tattoo
The Christian perspective on tattoos is not explicitly addressed in the Bible, leading to varied interpretations among denominations and individuals. The discussion often revolves around principles derived from Old Testament laws, New Testament teachings on Christian liberty, and the concept of the body as a temple of the Holy Spirit.
One common point of reference is the Old Testament prohibition against marking the body. Leviticus 19:28 states, "You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the Lord." This verse is part of a broader set of laws given to ancient Israel, distinguishing them from surrounding pagan cultures that practiced various forms of body modification, often in connection with idolatry or mourning rituals [11]. Some Christians interpret this verse as a direct and timeless prohibition against all forms of tattooing. However, others argue that this command was part of the Mosaic Law, much of which is not considered binding on New Testament believers. They point to the fact that many other Levitical laws, such as dietary restrictions or specific agricultural practices, are not followed by Christians today.
The New Testament does not directly mention tattoos, but it offers principles that inform the discussion. The Apostle Paul frequently addressed issues related to cultural practices and Christian freedom, particularly concerning circumcision. In Galatians, Paul emphasizes that "in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love" [2]. He also states, "For in Christ Jesus neither is circumcision anything, nor uncircumcision, but a new creation" [1]. This suggests that external rituals or physical marks, which were once significant under the Old Covenant, are superseded by an inward spiritual reality in Christ [7]. Paul even discusses how some Christians might be tempted to undergo surgical operations to reverse circumcision, or conversely, to be circumcised by Judaizing Christians [6]. The emphasis is on the spiritual transformation rather than outward signs [9].
The concept of the body as a "temple of the Holy Spirit" (1 Corinthians 6:19) is also frequently cited. This teaching encourages believers to honor God with their bodies and to avoid practices that would defile or dishonor them [8]. Proponents of this view might argue that tattoos, as permanent alterations, could be seen as defiling the body. Conversely, others argue that a tattoo, if done for a meaningful purpose and not in defiance of God, does not inherently defile the body. They might emphasize that the spiritual condition of the heart is more important than external appearance.
The historical context of circumcision is relevant to understanding the shift from Old Covenant physical markers to New Covenant spiritual realities. Circumcision was a "sign" and "seal" of God's covenant with Abraham, signifying his consecration to God [4, 3]. However, in the New Testament, baptism is presented as the new sign of entry into the Christian community, symbolizing a spiritual "putting on Christ" [5, 9]. John Calvin, in his commentary on Colossians, discusses how Christ accomplishes "spiritual circumcision" not through the ancient sign but through baptism [10]. This transition from a physical mark to a spiritual reality suggests that the emphasis in the New Covenant is on internal transformation rather than external symbols.
Sources
- Galatians “For in Christ Jesus neither is circumcision anything, nor uncircumcision, but a new creation. -- Galatians 6:15”
- Galatians “For in Christ Jesus neither circumcision amounts to anything, nor uncircumcision, but faith working through love. -- Galatians 5:6”
- Romans “He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they might be in uncircumcision, that righteousness might also be accounted to them. -- Romans 4:11”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Circumcision — Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could ”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 3:27: baptized into Christ-- (Rom 6:3). have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it an”
- 1 Corinthians (Presbyterian) “Jamieson, Fausset & Brown on 1 Corinthians 7:18: not become uncircumcised--by surgical operation (1 Maccabees 1:15; JOSEPHUS [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this. let him not be circumcised--as the Judaizing Christians would have him (Act 15:1, Act 15:5, Act 15:24; Gal 5:2).”
- Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 2:11: Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are--rather, as the Greek, "Ye were (once for all) circumcised (spiritually, at your conversion and baptism, Rom 2:28-29; Phi 3:3) with a (so the Greek) circumcision made without hands"; opposed to "the circumcision in the flesh made by hands" (Eph 2:11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mar 14:58; Heb 9:11; compare Dan 2:45). in putting”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 6:15: 6:15-17 To be a Christian is to be spiritually joined to Christ in both life and death (cp. Rom 6:3-11). As a result, believers’ bodies have become parts of Christ (cp. 1 Cor 12:12-28; Rom 12:4-5). This spiritual union (cp. John 14:20; 17:21-23) means that they are not free to violate their bodies by physical union with a prostitute.”
- Galatians (Methodist/Wesleyan) “Adam Clarke on Galatians 3:27: As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Ch”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 32.7: do you abolish circumcision on this pretext — that its accomplishment is in Christ? Was not Abraham, also, circumcised spiritually, and yet this did not hinder the adding of the sign to the reality? Outward circumcision, therefore, is not superfluous, although that which is inward is conferred by Christ.” Paul anticipates an objection of this kind, by making mention of baptism. Christ, says he, accomplishes in us spiritual circumcision, not through means of that ancient sign, which was in force under Moses, but by ”
- Exodus (Presbyterian) “Jamieson, Fausset & Brown on Exodus 13:9: it shall be for a sign unto thee upon thine hand, &c.--There is no reason to believe that the Oriental tattooing--the custom of staining the hands with the powder of Hennah, as Eastern females now do--is here referred to. Nor is it probable that either this practice or the phylacteries of the Pharisees--parchment scrolls, which were worn on their wrists and foreheads--had so early an existence. The words are to be considered only as a figurative mode of expression. that the Lord's law may be in thy mouth, &c.--that is, that it may be the subject of f”