Tattooed for the Glory of God
“…whatever you do, do all to the glory of God.”
1 Corinthians 10:31
Every so often, I’ll come across a social media post lamenting the bygone era of religious purity and biblical faithfulness that once marked the true Christians of this country. “True Christians would never have tobacco on their breath, alcohol in their blood, or tattoos over their body.” Underneath a statement like this is the belief that true devotion is displayed through the myriad of things that sincere Christians avoid at all costs. The list of things that “faithful Christians” do not touch varies from culture to culture (Col 2:21–23), but it can be extensive…and exhausting!
The broad issue of this post relates to the question of Christian liberty.1 In other words, what does it mean for a person to be free in Christ? What do we make of pastors like Charles Spurgeon who enjoyed “smoking cigars to the glory of God” or John Piper who removed the alcohol prohibition from his church’s membership covenant?
The narrower concern of this post relates to the question of tattoos in particular. What does the Bible say about tattoos? Is it permissible for a Christian to get a tattoo (1 Cor 6:12)? Can a tattoo be a means of bringing glory to God (Col 3:17)?
A Brief History of Tattoos
Throughout the relatively short period of American civilization, tattoos have generally carried the stigma of religious rebellion and cultural outsideness. During the first two centuries of American history, upstanding citizens were not shocked to see tattoos on prison inmates, slaves, natives, gangsters, sailors, pirates, and the like, but they would never have dreamed of getting a tattoo for themselves. What a positively scandalous thought!
Meanwhile, on the other side of the globe, tattoos have been a celebrated part of local cultures for thousands of years. In fact, archeologists have discovered evidence for tattooing all the way back to the time of Moses. Nations all over the world have long embraced tattooing as part of their cultural heritage. Some cultures incorporated tattoos as a rite of passage from childhood into adulthood. Others used tattoos to signify a person’s cultural connections, tribal relationships, community status, family story, and genealogical heritage. Some used tattooing as a way of highlighting beauty and bravery. Warriors were tattooed to signify their allegiance. Slaves were tattooed to mark their servitude. Criminals were tattooed to reveal their crimes.
In other words, contrary to what your grandma told you, tattoos aren’t the invention of 20th century hoodlums or 21st century hipsters! In fact, the practice of permanently marking the human body stretches all the way back to the very first human family (Gen 4:15). Though it has not been the societal norm of American history (until very recently), tattooing has been the societal norm of many nations throughout human history.
The point of this historical sketch is simply to caution against making spiritual assessments based on one’s cultural background. For those who seek to live according to the standard of God’s Word, it is imperative that we not automatically equate our cultural taboos with biblical prohibitions.2 The Word of God alone is our standard for all things pertaining to life and godliness (2 Tim 3:16–17) – including the question of tattoos.
What Does the Bible Say About Tattoos?
When Christians debate the question of tattoos, the conversation usually begins in Leviticus since this book contains the one and only explicit reference to tattoos in the Bible.
You shall not make any cuttings in your flesh for the dead (לָנֶ֗פֶשׁ), nor tattoo any marks on you (וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם). I am the Lord.
Every so often, I’ll come across a social media post lamenting the bygone era of religious purity and biblical faithfulness that once marked the true Christians of this country. “True Christians would never have tobacco on their breath, alcohol in their blood, or tattoos over their body.” Underneath a statement like this is the belief that true devotion is displayed through the myriad of things that sincere Christians avoid at all costs. The list of things that “faithful Christians” do not touch varies from culture to culture (Col 2:21–23), but it can be extensive…and exhausting!
The broad issue of this post relates to the question of Christian liberty.1 In other words, what does it mean for a person to be free in Christ? What do we make of pastors like Charles Spurgeon who enjoyed “smoking cigars to the glory of God” or John Piper who removed the alcohol prohibition from his church’s membership covenant?
The narrower concern of this post relates to the question of tattoos in particular. What does the Bible say about tattoos? Is it permissible for a Christian to get a tattoo (1 Cor 6:12)? Can a tattoo be a means of bringing glory to God (Col 3:17)?
A Brief History of Tattoos
Throughout the relatively short period of American civilization, tattoos have generally carried the stigma of religious rebellion and cultural outsideness. During the first two centuries of American history, upstanding citizens were not shocked to see tattoos on prison inmates, slaves, natives, gangsters, sailors, pirates, and the like, but they would never have dreamed of getting a tattoo for themselves. What a positively scandalous thought!
Meanwhile, on the other side of the globe, tattoos have been a celebrated part of local cultures for thousands of years. In fact, archeologists have discovered evidence for tattooing all the way back to the time of Moses. Nations all over the world have long embraced tattooing as part of their cultural heritage. Some cultures incorporated tattoos as a rite of passage from childhood into adulthood. Others used tattoos to signify a person’s cultural connections, tribal relationships, community status, family story, and genealogical heritage. Some used tattooing as a way of highlighting beauty and bravery. Warriors were tattooed to signify their allegiance. Slaves were tattooed to mark their servitude. Criminals were tattooed to reveal their crimes.
In other words, contrary to what your grandma told you, tattoos aren’t the invention of 20th century hoodlums or 21st century hipsters! In fact, the practice of permanently marking the human body stretches all the way back to the very first human family (Gen 4:15). Though it has not been the societal norm of American history (until very recently), tattooing has been the societal norm of many nations throughout human history.
The point of this historical sketch is simply to caution against making spiritual assessments based on one’s cultural background. For those who seek to live according to the standard of God’s Word, it is imperative that we not automatically equate our cultural taboos with biblical prohibitions.2 The Word of God alone is our standard for all things pertaining to life and godliness (2 Tim 3:16–17) – including the question of tattoos.
What Does the Bible Say About Tattoos?
When Christians debate the question of tattoos, the conversation usually begins in Leviticus since this book contains the one and only explicit reference to tattoos in the Bible.
You shall not make any cuttings in your flesh for the dead (לָנֶ֗פֶשׁ), nor tattoo any marks on you (וּכְתֹ֣בֶת קַֽעֲקַ֔ע לֹ֥א תִתְּנ֖וּ בָּכֶ֑ם). I am the Lord.
Leviticus 19:28
For many, this verse immediately settles the matter. “The Bible says not to tattoo any marks on you; therefore, tattoos are not permissible. End of discussion.”
Context Matters
The problem with this hasty application is that doesn’t account for the context. One of the first lessons in biblical exegesis (carefully studying the Bible) is the importance of discerning the context of a passage because the Bible actually has many commands that do not directly apply to us. For example…
For many, this verse immediately settles the matter. “The Bible says not to tattoo any marks on you; therefore, tattoos are not permissible. End of discussion.”
Context Matters
The problem with this hasty application is that doesn’t account for the context. One of the first lessons in biblical exegesis (carefully studying the Bible) is the importance of discerning the context of a passage because the Bible actually has many commands that do not directly apply to us. For example…
- Moses, strike your staff against a rock (Exod 17:6).
- Samson, don’t ever cut your hair (Judg 13:1).
- Ezekiel, lie on your side for over a year (Ezek 4:4–5).
- Peter, go fishing to pay your taxes (Matt 17:27).
- John, eat the book that you hold in your hands (Rev 10:9).
We all know that these commands belong to a specific audience at a specific time in history for a very specific reason. This is called “context”. Our conscience allows us to get a haircut because we know that the Nazarite command does not directly apply to us. So, before we draw a straight line from Leviticus to present day Christianity, we need to consider the context of this prohibition.
In the immediate setting, tattooing is directly connected to the pagan practice of cutting the flesh “for the dead” (Lev 19:28). As a means of appeasing the infernal deities of their pagan religions, many cultures of the ancient world (e.g., Amorites, Scythians, Carthaginians, Phoenicians, etc.) engaged in various self-mutilation rituals. They viewed body cutting as a way of making atonement on behalf of the dead. We get a graphic picture of this kind of practice as the prophets of Baal slashed their skin in hopes of appeasing their false god (1 Kings 18:28).
In similar fashion, many ancient cults (e.g., Egyptian, Canaanite, etc.) would slice their skin into symbols of their idols and then insert some kind of filler into the cut (such as the ashes of the deceased) to create a permanent design. It was an act of idolatrous worship, just as cutting themselves was an act of worship on behalf of the dead. They were marking the human body as the property of their false gods.3
Thus, the point of this Levitical prohibition is not primarily about piercings and tattoos, it’s about the motivation behind our actions (“for the dead”), and it’s about the supremacy of God over our bodies (“I am the Lord”). We cannot appease God’s wrath, solicit His favor, manipulate His emotions, or coerce His will through bodily mutilation. Nor do our actions have any effect on those who are already dead. We cannot help the deceased (Isa 38:18; Heb 9:27), and we should not worship them (Deut 6:13; Luke 4:8). God alone is worthy of our worship. God alone is worthy of every motivation of our heart. So, do not worship false gods on behalf of the dead. This is the immediate context of Leviticus 19:28.
The Broader Picture of Leviticus
Zooming out just a little further, we see a host of other commands (in this same chapter) that often get overlooked in the tattoo discussion. For example…
Zooming out still further (in the same book), we read that…
In the immediate setting, tattooing is directly connected to the pagan practice of cutting the flesh “for the dead” (Lev 19:28). As a means of appeasing the infernal deities of their pagan religions, many cultures of the ancient world (e.g., Amorites, Scythians, Carthaginians, Phoenicians, etc.) engaged in various self-mutilation rituals. They viewed body cutting as a way of making atonement on behalf of the dead. We get a graphic picture of this kind of practice as the prophets of Baal slashed their skin in hopes of appeasing their false god (1 Kings 18:28).
In similar fashion, many ancient cults (e.g., Egyptian, Canaanite, etc.) would slice their skin into symbols of their idols and then insert some kind of filler into the cut (such as the ashes of the deceased) to create a permanent design. It was an act of idolatrous worship, just as cutting themselves was an act of worship on behalf of the dead. They were marking the human body as the property of their false gods.3
Thus, the point of this Levitical prohibition is not primarily about piercings and tattoos, it’s about the motivation behind our actions (“for the dead”), and it’s about the supremacy of God over our bodies (“I am the Lord”). We cannot appease God’s wrath, solicit His favor, manipulate His emotions, or coerce His will through bodily mutilation. Nor do our actions have any effect on those who are already dead. We cannot help the deceased (Isa 38:18; Heb 9:27), and we should not worship them (Deut 6:13; Luke 4:8). God alone is worthy of our worship. God alone is worthy of every motivation of our heart. So, do not worship false gods on behalf of the dead. This is the immediate context of Leviticus 19:28.
The Broader Picture of Leviticus
Zooming out just a little further, we see a host of other commands (in this same chapter) that often get overlooked in the tattoo discussion. For example…
- Do not harvest the edges of your field (19:9).
- Do not pick up the grapes that fall off the vine (19:10).
- Do not plant two different kinds of crops in the same field (19:19).
- Do not wear clothes made from two different kinds of fabric (19:19).
- Do not eat fruit within four years after planting the tree (19:23).
- Do not eat a steak that’s medium rare (19:26).
- Do not shave the sides of your hair (19:27).
- Do not trim the edges of your beard (19:27).
- And the list goes on…
Zooming out still further (in the same book), we read that…
- You can’t eat bacon (11:7).
- You can’t eat lobster (11:10).
- You can’t work on Saturday (23:3).
- You can’t sell land permanently (25:23).
- And the list goes on…
In other words, if tattooing is prohibited on the grounds of this solitary verse in Leviticus, then we must also prohibit all of these other things. If Leviticus forbids a Christian from getting a tattoo, then it also forbids a Christian from eating bacon! And at this point, I’m tempted to rest my case.
CHRISTIAN LIBERTY
So then why is it that most Christians feel free to eat bacon when God clearly forbids it here in Leviticus?4 Because these laws were given to a very specific people at a very specific time in history (Lev 27:34), and the death of Jesus sets us free from the regulations of the Levitical code (i.e., Acts 10:15; Rom 10:4; Gal 5:1).5 This does not mean that we are free to “choose our own adventure” when it comes to biblical morality. Christian liberty is not a license to cherry pick which biblical commands we will obey and which ones we will ignore. Rather, it is the freedom to enjoy the Father, by faith in the Son, through the indwelling power of the Spirit, apart from any works of the Levitical law whatsoever (Jer 31:33–34; Rom 10:4; Eph 2:8–10). It means we are free to serve a better master (Rom 7:6; Eph 6:6–8; Col 3:24; Heb 10:1; 1 Pet 2:16). Jesus.
CHRISTIAN LIBERTY
So then why is it that most Christians feel free to eat bacon when God clearly forbids it here in Leviticus?4 Because these laws were given to a very specific people at a very specific time in history (Lev 27:34), and the death of Jesus sets us free from the regulations of the Levitical code (i.e., Acts 10:15; Rom 10:4; Gal 5:1).5 This does not mean that we are free to “choose our own adventure” when it comes to biblical morality. Christian liberty is not a license to cherry pick which biblical commands we will obey and which ones we will ignore. Rather, it is the freedom to enjoy the Father, by faith in the Son, through the indwelling power of the Spirit, apart from any works of the Levitical law whatsoever (Jer 31:33–34; Rom 10:4; Eph 2:8–10). It means we are free to serve a better master (Rom 7:6; Eph 6:6–8; Col 3:24; Heb 10:1; 1 Pet 2:16). Jesus.
As one of my seminary professors put it, “The coming of Christ requires that the whole system be recalibrated around Christ as the center of the Christian faith.”6 We take our cues from the life and teachings of Christ, not from the regulations of the Levitical law.7
If this means that we are free to sell our property (Acts 2:45), eat our bacon (Acts 10:15), cut our hair (Acts 18:18), and work on Saturday (Matt 12:1), then perhaps it means that we are also free to pierce our ears and tattoo our arms to the glory of God (1 Cor 10:31).
OBJECTIONS
Even though the Levitical code is no longer binding on the people of God, there are several other arguments that are often lobbied against tattoos. For example…
1. God would never condone the practice of putting a permanent mark on our body.
It’s easy to see the biblical logic behind this assumption. If God created us in His image (Gen 1:27) and stamped His approval over our bodies (1:31), then who are we to tamper with His creation by permanently marking our flesh in any way?
The problem with this assumption is that God Himself was the first to place a permanent mark on a human body (Gen 4:15). And it was God who instituted circumcision as means of marking His people by cutting their skin (Gen 17:10). And it was God who declared that the sign of enduring love between a servant and his master would be a pierced ear (Deut 15:17). It is God who has a name written on His thigh (Rev 19:16). It is God who will mark His name on the foreheads of His people (Rev 22:4).
In the prophecy of Isaiah, God declares His Lordship over His people.8 As a result, His people declare that they belong to the Lord. And one of the ways they make this declaration known is by writing on their hand (יִכְתֹּ֤ב יָדוֹ֙) that they are “The Lord’s” (לַֽיהוָ֔ה).
Furthermore, God speaks metaphorically of having permanent markings on His own body. After assuring His people that He could never forget them (Isa 49:15), He proves it by “inscribing” (חַקֹּתִ֑יךְ) them on the palms of His hands (49:16). Of course, God does not have a physical body with physical hands (Num 23:19; John 4:24); nor does He have any physical tattoos. The language here is an anthropomorphic way of describing God’s love for His people. Yet, the very fact that God uses the image of permanently marking His flesh (as a positive thing) seems to suggest His divine approval of this practice.9
In other words, God is not unequivocally opposed to permanently marking human skin. Therefore, the question is not about the marking but about the motivation. Are we seeking to earn God’s favor through bodily pain? Are we marking our skin in an attempt to appease His wrath for the sins of our dead loved ones? Are we trying to fit in with the world around us by tattooing images of things that are idolized in our culture? God has always been opposed to motivations such as these (i.e., Isa 42:8; 43:7). The central issue is not about tattoos (or earrings or haircuts or bacon). It’s about the glory of God and the gospel of Christ motivating the hearts of His people (e.g., 1 Cor 9:19–23).
So, one of the first questions a believer needs to ask when considering a tattoo is: why do I want to get this? What is my motivation? How am I seeking to glorify God? How does this magnify the gospel of Jesus Christ? Will this help my testimony or hinder it?
2. Tattoos destroy the temple of your body.
Another argument against tattoos comes from Paul’s letter to the church in Corinth where he identifies the body as “the temple of the Holy Spirit who is in you” (1 Cor 6:19–20). Those who use this passage as a case study against tattoos argue that if our body is the temple of the Holy Spirit, then we dare not desecrate the temple with holes and graffiti (i.e., piercings and tattoos).
There are at least two problems with this argument. The first problem is that Paul is not referring to the human body in this passage. He is referring to the local church, the body of Christ. We know this because Paul is talking about a group of people (plural) who belong to one body (singular).10 The temple that Paul has in mind is not individual human skin but a sacred gathering of human souls: the local church.
The second problem with using this passage as an argument against tattoos is that it doesn’t actually have anything to do with bodily markings! Paul is arguing against what appears to be a culturally accepted practice of sexual immorality within the local church (6:12–18). Apparently, there were some in the church who believed that the physical body is ultimately irrelevant in the grand scheme of things; and therefore, it must be okay to engage in sexual relationships with prostitutes. Apparently, the local church failed to grasp the connection between the sexual and the sacred (6:16–18). They failed to understand the union that takes place when two people are “joined” (κολλάω) together. Sexual immorality is sinful because our bodies belong to Christ (6:15), and He created us to be “united” (κολλάω) to Him (6:17), not to harlots. In other words, the focus of this passage is about the sacredness of sexual relationships and the testimony of the local church, not tattoos!
3. It is poor stewardship to spend money on external adornment.
Even if the Bible doesn’t explicitly forbid tattoos, there is still the question of Christian stewardship. Why would we invest in tattoos when the Lord is looking at the heart (1 Sam 16:7)? In light of eternity, why are we concerned about our physical appearance at all (Matt 6:28–29)? If our lives are meant to point others to Christ, why would we modify our bodies in ways that draw attention to us?
These are excellent questions because the Bible certainly does have something to say about the vanity of cosmetic attractiveness (Prov 31:30; Matt 23:27; Rom 13:14; 1 Tim 2:9–10). Our Lord Himself was unattractive and unadorned in the eyes of the world (Isa 53:2). Truly, the ornamental beauty of the skin is no substitute for the imperishable beauty of the soul (1 Pet 3:3–4).
Yet, we must be consistent as we engage this line of questioning. If we argue against tattoos because they draw attention toward our physical appearance, then the same argument holds true for every other bodily adornment: makeup, jewelry, nail polish, piercings, hairdos, perfume, tanning, muscle sculpting, stylish clothing, cosmetic work (e.g., braces, mole removal...) and the like. In other words, the question is not simply about tattoos; it’s about superficial beautification in general: is it okay for Christians to invest into their physical appearance at all?
The first thing we need to note is that Scripture does not forbid bodily adornment. It warns against using external cosmetics as a substitute for inward holiness (Matt 23:27; 1 Pet 3:3), but it does not speak of bodily adornment as inherently evil.11 A pure heart is infinitely more important than an attractive physique. Holiness is infinitely more attractive in the eyes of God than anything the catwalks of Hollywood have ever seen. Yet, being secondary (in importance) is not the same as being sinful (i.e., 1 Tim 4:8).
In other words, the issue is not about ranking; it’s about reason. Why do we want to get tattooed? If we are modifying our skin because we are in love with the world (1 John 2:15) and because we desire to conform to its cosmetic standards (Rom 12:2), then our motives are unquestionably sinful (Rom 14:23; James 4:4). Yet this is not an indictment against tattoos; it’s an indictment against a heart that loves something else more than God (Exod 20:1–3; Deut 6:5; Isa 42:8; Matt 22:36–38; 1 John 2:15–17). God is not against physical beauty; He’s against anything that competes for His glory in our hearts.
Secondly, the Bible gives numerous examples of people who were adorned with inward beauty and cosmetic enhancements. Rebecca was given a nose ring and bracelets (Gen 24:22–27) as a gift for being brought into the family of promise. The Israelites were covered in fancy clothes as they celebrated the return of the ark of the covenant (1 Chr 15:27).12 The brave queen Esther was the most attractive woman in the land (Esther 2:17). John the Baptist was known by his wardrobe (Matt 3:4). Mary anointed Jesus’ feet with very costly perfume, and He praised her for it (John 12:3). Lydia was a godly businesswoman who sold purple cloth which was used to make extravagant clothing (Acts 16:13–15).13 The point is simply to highlight that outward appearance is not an automatic gauge of inward holiness.
Lastly, God Himself speaks of physical adornment and bodily markings in a positive light (e.g., Isa 49:16; 61:10). For example…
I clothed you in embroidered cloth and gave you sandals of badger skin; I clothed you with fine linen and covered you with silk. I adorned you with ornaments, put bracelets on your wrists, and a chain on your neck. And I put a jewel in your nose, earrings in your ears, and a beautiful crown on your head. Thus, you were adorned with gold and silver, and your clothing was of fine linen, silk, and embroidered cloth. You ate pastry of fine flour, honey, and oil. You were exceedingly beautiful, and succeeded to royalty. Your fame went out among the nations because of your beauty, for it was perfect through My splendor which I had bestowed on you, says the Lord GOD.
Ezekiel 16:10–14
The language here is clearly metaphorical (God did not literally put a jewel in the nose of His people). Yet, we must acknowledge that God chose to use the imagery of jewelry, piercings, extravagant clothing, and physical beauty to describe something good: namely, the way He cares for His people. This is not to say that God’s people are always blessed with an abundance of cosmetic extras (i.e., Phil 4:12) or that we should go chasing after such things (Matt 6:31–34; Phil 3:7–10). The point is simply to show that there is a biblical category for bodily adornments being a beautiful sight in the eyes of God.
CONCLUSION
Martin Luther treasured Christ even as he drank his German beer. Charles Spurgeon treasured Christ even as he smoked his tobacco. And Jeremiah Knoop sought to treasure Christ even as he tattooed his arms.
However, just because it may be permissible to get a tattoo, this doesn’t mean that every Christian should get one (1 Cor 6:12). Those who want to get tattooed should spend a significant amount of time praying, seeking godly counsel, and doing lots of research before putting ink to skin. Why? Because tattoos are…
- Painful
- Expensive
- Permanent
- Addicting
- Unoriginal
- Stigmatizing
- And often followed by “tattoo remorse”
For those who are considering whether to get a tattoo, here are some questions I would encourage you to prayerfully and honestly consider on the front end:
- What is my motivation?
- Is this a financially responsible decision?
- How might this tattoo help or hinder my testimony?
- How might this affect my career opportunities?
- Have I sought counsel from my church leaders?
- Is this the right time in my life?
- Have I spent time researching styles, symbolism, studios?
- Will I still want this tattoo 20 years from now?
I was 34 years old when I got the story of redemption tattooed across my arms. I spent years studying different tattoo styles (e.g., geometric, sacred geometry, Polynesian, Japanese, Samoan, tribal, blackwork, white on black, dot work, trash polka, realism, watercolor, etc.) as I carefully created my own design. Then I spent months researching the portfolios of tattoo artists who specialized in my specific design. Finally, after scheduling a consultation, I began the process of saving up for the tattoo. In other words, by the time I finally had ink put on my arm, I was ready.
My tattoo is a combination of three different styles, three different languages, three different colors, and one story. Every time somebody asks me what my tattoos mean, I have the opportunity to share my story. It’s the story written in blood and ink, inscribed within my soul and tattooed across my skin. It’s the story of life & death. The story of light & darkness. The beginning & the end. Time & eternity. Sin & salvation. It’s the story of Jesus.
______________________________
1Christian Liberty: What does it mean for a person to be free in Christ? What does it mean for the law to be fulfilled in Christ? How does the old covenant relate to the new covenant? In wrestling with these questions, we turn to the following Scripture passages: Matthew 5:17–18; John 1:17; Romans 6:14; 7:4; 10:4; 14:1–23; 1 Corinthians 6:12; 8:4–13; Galatians 3:24–26; 4:4–5; 5:1, 13–14; Ephesians 2:11–22; Colossians 2:16–17, 20–23; Hebrews 11:18– 19, 22; 8:13; 10:1.
2Just because our culture may view something as rebellious (e.g., tattoos) doesn’t mean that our Creator does. Cultural norms and societal standards do not take precedence over the authority of Scripture.
3Having just recently been freed from slavery in Egypt, this practice would have been painfully familiar to God’s people. The Bible doesn’t tell us whether the Israelites had been tattooed during their enslavement in Egypt, but historical records show that it was the common practice of ancient Egypt to brand their captives with the name of an Egyptian god or pharaoh.
4Why do many Christians gather for corporate worship on Sunday instead of on the Sabbath (e.g., Acts 20:7; 1 Cor 16:2; Rev 1:10)?
5This does not mean that the Levitical Law is irrelevant to Christians living under the new covenant (i.e., 2 Tim 3:16–17; 2 Pet 1:20–21). For example, the law has much to teach us about the character of God, the sinfulness of humanity, and our need for a Savior (John 5:39–46; Gal 3:23–27). But the law could never make us perfect (Heb 7:19). Christ does (Heb 10:14).
6Jason Meyer, The End of the Law: Mosaic Covenant in Pauline Theology (Nashville: B&H Academic, 2009), 284.
7Or, in the words of another seminary professor, Christian liberty is “the freedom to discipline yourself to be flexible for the sake of the gospel.” It’s about living in such a way that the glory of God and the gospel of Jesus shine through all that you do. Andrew David Naselli & J.D. Crowley, Conscience: What Is It, How to Train It, And Loving Those Who Differ (Wheaton: Crossway, 2016), 132.
8He has chosen them (44:1). He made them & formed them (44:2), and He will care for them & bless them (44:3–4).
9God does not use things He hates as a positive example of something that He loves.
10Paul uses plural pronouns (ὑμῶν, ὑμῖν: you all) and plural verbs (οἴδατε, ἔχετε, ἐστὲ, ἠγοράσθητε, δοξάσατε) to refer to singular Greek nouns (τὸ σῶμα: body; ναὸς: temple). You all (plural) are part of a (singular) body which is the (singular) temple of the Holy Spirit. You are all part of the body of Christ, the church (see also: 1 Cor 1:2; 12:27). If Paul was referring to our individual bodies of flesh and blood, (1) he wouldn’t have made it sound like we all (plural) share one body (singular), and (2) he could have clarified his meaning by using the word for “flesh” (σάρξ) instead of the word for “body” (σῶμα).
11The only time Jesus talked negatively about a person’s physical adornments was when they were used to conceal a corrupt heart (Matt 23:27).
12Jacob showed his love for Joseph by giving him a stunning garment (Gen 37:3). Solomon was the wisest king in Israel’s history, and he was equally the most well-dressed (Matt 6:29).
13The Proverbs 31 woman was also clothed in fine linen and purple (Prov 31:22) and was in the business of making linen garments and sashes and selling them to the merchants (31:24).
1Christian Liberty: What does it mean for a person to be free in Christ? What does it mean for the law to be fulfilled in Christ? How does the old covenant relate to the new covenant? In wrestling with these questions, we turn to the following Scripture passages: Matthew 5:17–18; John 1:17; Romans 6:14; 7:4; 10:4; 14:1–23; 1 Corinthians 6:12; 8:4–13; Galatians 3:24–26; 4:4–5; 5:1, 13–14; Ephesians 2:11–22; Colossians 2:16–17, 20–23; Hebrews 11:18– 19, 22; 8:13; 10:1.
2Just because our culture may view something as rebellious (e.g., tattoos) doesn’t mean that our Creator does. Cultural norms and societal standards do not take precedence over the authority of Scripture.
3Having just recently been freed from slavery in Egypt, this practice would have been painfully familiar to God’s people. The Bible doesn’t tell us whether the Israelites had been tattooed during their enslavement in Egypt, but historical records show that it was the common practice of ancient Egypt to brand their captives with the name of an Egyptian god or pharaoh.
4Why do many Christians gather for corporate worship on Sunday instead of on the Sabbath (e.g., Acts 20:7; 1 Cor 16:2; Rev 1:10)?
5This does not mean that the Levitical Law is irrelevant to Christians living under the new covenant (i.e., 2 Tim 3:16–17; 2 Pet 1:20–21). For example, the law has much to teach us about the character of God, the sinfulness of humanity, and our need for a Savior (John 5:39–46; Gal 3:23–27). But the law could never make us perfect (Heb 7:19). Christ does (Heb 10:14).
6Jason Meyer, The End of the Law: Mosaic Covenant in Pauline Theology (Nashville: B&H Academic, 2009), 284.
7Or, in the words of another seminary professor, Christian liberty is “the freedom to discipline yourself to be flexible for the sake of the gospel.” It’s about living in such a way that the glory of God and the gospel of Jesus shine through all that you do. Andrew David Naselli & J.D. Crowley, Conscience: What Is It, How to Train It, And Loving Those Who Differ (Wheaton: Crossway, 2016), 132.
8He has chosen them (44:1). He made them & formed them (44:2), and He will care for them & bless them (44:3–4).
9God does not use things He hates as a positive example of something that He loves.
10Paul uses plural pronouns (ὑμῶν, ὑμῖν: you all) and plural verbs (οἴδατε, ἔχετε, ἐστὲ, ἠγοράσθητε, δοξάσατε) to refer to singular Greek nouns (τὸ σῶμα: body; ναὸς: temple). You all (plural) are part of a (singular) body which is the (singular) temple of the Holy Spirit. You are all part of the body of Christ, the church (see also: 1 Cor 1:2; 12:27). If Paul was referring to our individual bodies of flesh and blood, (1) he wouldn’t have made it sound like we all (plural) share one body (singular), and (2) he could have clarified his meaning by using the word for “flesh” (σάρξ) instead of the word for “body” (σῶμα).
11The only time Jesus talked negatively about a person’s physical adornments was when they were used to conceal a corrupt heart (Matt 23:27).
12Jacob showed his love for Joseph by giving him a stunning garment (Gen 37:3). Solomon was the wisest king in Israel’s history, and he was equally the most well-dressed (Matt 6:29).
13The Proverbs 31 woman was also clothed in fine linen and purple (Prov 31:22) and was in the business of making linen garments and sashes and selling them to the merchants (31:24).
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