A tattoo is a permanent marking made by inserting ink into the layers of skin to change the pigment for decorative or other reasons. Tattooing is a tradition among indigenous peoples around the world. The symbolism and impact of tattoos varies in different places and cultures. We are looking at this topic because it gives us an example of how we can apply the teaching of Scripture to our daily lives.
God has communicated to us in words that are recorded in the Bible. The Bible is a progressive revelation of God’s dealings with humanity, which is divided into two main parts: the Old and New Testaments. The Old Testament (OT) records events up to the birth of Jesus Christ (B.C.) and was written in the Hebrew language to the Jewish nation. It begins with the creation of the universe and the first people Adam and his wife Eve and the fact that they disobeyed God. Because this rebellious pattern has been inherited by us all, we are all under God’s judgement. According to the OT, God chose the Jewish nation to be His special people, but they were unfaithful.
The New Testament (NT) records events after the birth of Jesus Christ (A.D.) and was written in the Greek language to Christians. It describes Jesus as the Son of God who came to pay the punishment for our rebellion by giving up His life. All those who recognise that He died for them and accept His offer of a future eternal life in a world without sadness, sickness, decay or death become His followers who are called Christians. The NT contains principles for living as a Christian.
The Jewish Bible is the OT, while the Christian Bible is the OT plus the NT. So, although the OT was not written to Christians it is the first part of their Bible, which provides the context for the NT.
In order to understand the meaning of any words we need to understand the text or words themselves and the context or how they are used.
The only specific mention of tattoos in the Bible is a command given to the Jews about 3,450 years ago; “Do not cut your bodies for the dead or put tattoo marks on yourselves” (Lev. 19:28NIV). The text is clear; it says don’t get tattoos. If that’s the complete answer to our question, we can stop now and finish early!
If you think that is the answer, then you would also need to obey the following commands which occur in the same chapter:
- “Do not wear clothing woven of two kinds of material”, which would require removing many items from your wardrobe (Lev. 19:19).
- “Do not cut the hair at the sides of your head or clip off the edges of your beard”, which would require the cultivation of bushy sideburns and beards (Lev. 19:27).
- “Observe my Sabbaths”, which would require keeping the Sabbath day as in OT times (Lev. 19:30).
So, in order to understand the context of this verse we will look at when it was written and why it was written.
When was it written?
The book of Leviticus is a series of commands that ends with; “These are the commands the LORD gave Moses on Mount Sinai for the Israelites” (Lev. 27:34). It contains instructions given to the Jews as they travelled from Egypt to Canaan. As they were to be God’s people in that age, He gave them the ten commandments and many other instructions on how to live. The book of Leviticus was an instruction manual for the Jewish priests, who were from the tribe of Levi and so were called “Levites” (Ex. 32:25-29; Num. 8:5-22). That’s why it’s called Leviticus.
As Christians are God’s people today, and as God doesn’t change, the instructions in Leviticus may apply in some way to Christians today. However, as this was over 1,400 years before Christ lived on earth and founded the Christian faith, we would also expect that these instructions may apply in a different way to Christians today compared to how they applied to the Jews, or they may not apply at all.
Why was it written?
In order to understand the reason and circumstances for a verse, we can look at the verses nearby. Two main reasons are given for the instructions in Leviticus 19. The first reason was the requirement to be holy and the second reason was to not follow the wicked customs of the Egyptians and the Canaanites (Lev. 18:1-5, 24-30; 20:22-24, 26). They were commanded to “Keep my requirements and do not follow any of the detestable customs that were practiced before you came and do not defile yourselves with them” and to “Be holy because I, the LORD your God, am holy” (Lev. 18:30; 19:2).
The Hebrew word translated “holy” (Strongs #6918) is an adjective that describes something or someone as being “pure” or “devoted”. God is holy because He alone is pure and sinless. The Jews were to be holy in the sense that they were to be devoted to God. They were to show this by obeying His commands given in the OT (Ex. 19:5-6).
They were to be a nation that didn’t worship idols or offer child sacrifices or practice sexual immorality like the other nations (Lev. 18; 19:4; 20:1-5). Holiness is the key theme in Leviticus and it was to characterise the Jewish nation.
The Meaning for the Jews
What did “Do not cut your bodies for the dead or put tattoo marks on yourselves” mean when Moses was alive (Lev. 19:28)? A similar verse says, “You are the children of the LORD your God. Do not cut yourselves or shave the front of your heads for the dead, for you are a people holy to the LORD your God. Out of all the peoples on the face of the earth, the LORD has chosen you to be His treasured possession” (Dt. 14:1-2). Self-inflicted wounds were symbolic of self-sacrifice as an extreme method of arousing a pagan god to action. For example, the 450 prophets of Baal in Elijah’s day slashed themselves with swords and spears until their blood flowed (1 Ki. 18:28).
So the tattoos were associated with people cutting their bodies and with pagan gods. As the “tattoo marks” described in Leviticus 19:28 were related to false religious practices, they were prohibited because God did not want the Jews to be identified with idolatry. The principle associated with this command is that God’s people were not to be involved with idolatry and false religious practices, which was backsliding and deserting their Jewish faith.
Examples, Warnings, Encouragement and Hope
How should we interpret the OT today? According to Scripture, Christians are not required to obey Old Testament laws. Because Christ has fulfilled the law by paying the death penalty for everyone’s sin (Mt. 5:17; Rom. 10:4), the Old Testament laws have been set aside and are obsolete (Eph. 2:15; Heb. 7:18; 8:13) and believers are not under the laws received by Moses, but under God’s grace (Rom. 6:14; Gal. 3:23-25).
The following verses throw more light on the purpose of the OT. When Paul wrote about the need for self-discipline and self-control in the Christian life to be rewarded for faithful service, he thought of the examples and warnings from the history of the Jewish people (1 Cor. 10:1-13). “Now these things occurred as examples to keep us from setting our hearts on evil things as they did” and “These things happened to them as examples and were written down as warnings for us” (1 Cor. 10:6, 11). Also, “Everything that was written in the past was written to teach us, so that through the endurance taught in the Scriptures and the encouragement they provide we might have hope” (Rom 15:4TNIV).
So, when OT laws are interpreted in terms of their context and the doctrines of the New Testament, useful principles and examples may be derived from these laws (1 Cor. 10:6-11; 2 Tim. 3:15-1). They can also be a source of encouragement and hope (Rom. 15:4; Heb. 11). In this sense, the OT has a message for Christians. A test of the examples, warnings, encouragement and hope we find in the OT is that they must be consistent with the teachings of the NT. It’s like looking through polarised sunglasses, where only light in a particular plane is transmitted. Of course, the OT also contains references to the coming Messiah, which we can see by hindsight (Col. 2:17).
What examples and warnings can we learn for our everyday life from the Jewish prohibition on tattoos?
The Meaning for Christians
As it is not mentioned in the New Testament, the practice of tattooing is not specifically prohibited for Christians today. However, a comment on Revelation 13:16-18 and 19:16 is given in the next article in this series.
We are Christians living in 2009, not Jews travelling from Egypt to Canaan many years ago. Also, believers are under the new covenant, not the old one.
The two main reasons for the instruction in Leviticus were: the requirements to be holy, and not to follow the wicked customs of other nations. The first reason is repeated in the NT: “As obedient children, do not conform to the evil desires you had when you lived in ignorance. But just as He who called you is holy, so be holy in all you do; for it is written: ‘Be holy, because I am holy.’” (1 Pt. 1:14-16); which quotes from Leviticus 19:2. Christians are also to be devoted to God and to show this by obeying His commands in the NT.
The second reason is also repeated in the NT. The Bible teaches that true believers display the fruit of the Spirit instead of the acts of the sinful nature and do not sin continually and habitually (Gal. 5:19-23; 1 Jn. 3:4-10).
So the overall reasons for the instruction still apply today. They are universal timeless principles. However, today a tattoo is usually a means of self expression and a personal decoration that is not associated with idolatry.
The meaning of Leviticus 19:28 for Christians is that God’s people are not to be involved with idolatry and false religious practices, which would be backsliding and deserting their faith. In this case, the faith is the Christian faith, not the Jewish faith. This is consistent with the New Testament teaching that believers are to have nothing to do with idolatry (1 Cor. 10:7, 14; 1 Jn. 5:21) and not desert their faith, which is apostasy (Heb. 3:12).
Lessons For Us
What to know
There is a difference between the OT and the NT. Because the verses in the OT were written primarily to Jews and not to Christians, they may have no direct application to us today. As God communicates to us progressively through the Bible, OT verses need to be understood in view of the additional knowledge we have in the NT (Lk. 24:25-27).
What to do
When reading the OT, look for examples, warnings, encouragement and hope that are consistent with the messages given to churches in the NT. In the case of Leviticus 19:28, the questions that could be considered before a Christian gets a tattoo are: Is it consistent or inconsistent with being devoted to God? Is it linked to idolatry? Does it display the fruit of the Spirit or an act of the sinful nature? What is the motivation behind the tattoo?
These are factors we should consider when applying the OT to our daily lives.
Written, August 2009
See the other articles in this series:
- What does the New Testament say about Christians getting tattoos?
- What does the Bible say about Christians getting tattoos?
A tattoo is a permanent marking made by inserting ink into the layers of skin to change the pigment for decorative or other reasons. Tattooing is a tradition among indigenous peoples around the world. The symbolism and impact of tattoos varies in different places and cultures.
The only specific mention of tattoos in the Bible is a command given to the Jews in about 1450 BC when they were travelling from Egypt to Canaan: “Do not cut your bodies for the dead or put tattoo marks on yourselves” (Lev. 19:28 TNIV). According to Scripture, Christians are not under Old Testament Law. When Christ fulfilled the Law by paying the death penalty for sin (Mt. 5:17; Rom. 10:4), the Old Testament Law was set aside as obsolete (Eph. 2:15; Heb. 7:18; 8:13), and believers are not under it, but under God’s grace (Rom. 6:14; Gal. 3:23-25). However, when specific laws are interpreted in light of their context and the New Testament, useful principles may be derived from them (1 Cor. 10:6-11; 2 Tim. 3:15-17).
The context of Leviticus 19:28 is a set of laws that prohibited Jews from following the pagan practices of the Egyptians and the Canaanites (Lev. 18:1-5, 24-30; 20:22-24). These laws mainly related to sexual immorality, spiritualism and witchcraft and other areas of personal conduct that were to distinguish God’s people. The punishment for disobeying them is given in Leviticus 20. As the “tattoo marks” described in Leviticus 19:28 were associated with false religious practices, they were prohibited for these Jews because God did not want them to be identified with idolatry. The New Testament also teaches that believers are to have nothing to do with idolatry (1 Cor. 10:7, 14; 1 Jn. 5:21) and apostasy (Heb. 3:12).
Some other commands in Leviticus 19 are also no longer associated with idolatry: “Do not wear clothing woven of two kinds of material” (19:19), and “’Do not cut the hair at the sides of your head or clip off the edges of your beard” (19:27). Since it is not specifically mentioned in the New Testament, the practice of tattooing is not prohibited for Christians today, but the principle of not being identified with idolatry and not backsliding would still apply.
Today, a tattoo is usually a decorative means of self expression and personal decoration that is not associated with idolatry. In a situation that is not sinful, whether to get a tattoo can be considered a debatable matter, like whether to eat food that has been offered to idols or whether one day is more sacred than another (Rom. 14:1-6). The Bible gives five principles that can help us determine God’s will in situations like this.
First, we are to honor God with our bodies (1 Cor. 6:19-20). In other words, will a tattoo honor or dishonor God? Is the reason for getting one to draw attention to ourselves (1 Tim. 2:9)? A related principle is that whatever we do should be done for the glory of God (1 Cor. 10:31). Will He be exalted or disgraced? Will others think less of God, His Church or His Word because of what I do?
Second, it is sinful to cause believers with weaker consciences to stumble by violating their conscience (Rom. 14:13-14, 20-21; 1 Cor. 8:7-13). In this instance we should refrain from doing something that is not specifically forbidden in Scripture if it hinders the spiritual progress of a weaker believer. Paul even extends this principle to unbelievers because he wanted them to accept Christ as their Savior (1 Cor. 10:32-33). It’s loving and unselfish to think of others above ourselves (Rom. 14:15; 15:1-2).
Third, with regard to tattoos and other matters of secondary importance, we shouldn’t judge others because they are accountable to the Lord and not to us (Rom. 14:4, 10-12). This means respecting each other’s opinion as we can have differing views on what pleases the Lord (1 Th. 4:1).
Fourth, make every effort to do the things that lead to peace and spiritual growth (Rom. 14:19). Will what we do help or hinder the harmony of believers?
Fifth, despite our differences of opinion with regard to matters of secondary importance, believers should accept one another just as Christ has accepted us (Rom. 15:7). Our fellowship with one another shouldn’t depend on one’s viewpoint on such matters.
As tattoos are permanent, consider whether having a tattoo will be regretted by you and your family in years to come. Also, because images affect thoughts, any tattoo that you might get should focus on what is true, honorable, right, pure, lovely, admirable, excellent and praiseworthy, and not obscene (Phil. 4:8; Eph. 5:3-5). For example, it could symbolize a Biblical truth which represents your relationship with Christ.
Finally, our bodies are like “instruments” or tools that can be used for good or bad purposes (Rom. 6:13). The important question to ask is whether we are using our bodies for God, not whether we have a tattoo or not. Romans 12:1-2 says this: “I urge you, brothers and sisters, in view of God’s mercies, to offer your bodies as a living sacrifice, holy and pleasing to God … Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”
Published July 2010
See the other articles in this series:
- What does the Old Testament say about Christians getting tattoos?
- What does the New Testament say about Christians getting tattoos?
The need to be culturally relevant
How can the local church, which originated almost 2,000 years ago, survive in a world of diverse languages, customs and ways of life? In particular, how does the church balance a changeless message in an ever changing culture?
The Church is Multicultural
History shows that Christianity and the church have been multicultural across both time and space. They have survived from the first century to the twenty first century. During this period, Christianity was practised in the Roman Empire, in the feudal hierarchical system of the Middle Ages, in the Reformation of the 1500s, in the revivals of the 1700s and 1800s and in the modern world. These were all radically different cultures with different technology, different languages, different ways of life and different customs. So, the church has adapted to various cultures across history.
Through missionaries, Christianity and the church has spread geographically across the world, first across the Middle East and then around the Mediterranean Sea and across Europe, and finally to colonies across the world as they were visited by European nations. Today, there are churches in virtually every country, although in some places they meet in secret because of persecution. In all these countries there are different cultures with different technology, different languages, different ways of life and different customs. So, the church has adapted to various cultures across the world. Today, it is multicultural.
It was God’s intention that the church be multicultural. On the day the church began, God did a linguistic miracle, so those present could all hear the wonders of God in their native language (Acts 2:1-13) . Christianity was to go to all language groups. As this was a new thing, when Peter was about to visit a Gentile, he was given a vision that taught him that God accepts believers from all nations (Acts 10:35). Peter needed to be retrained to know that God doesn’t have any favourites in the church. So, Christianity was to go to all nations, to all cultures. That’s why before He ascended, the Lord told His followers, “you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth” (Acts 1:8TNIV). They took Christianity to the ends of their known world and today it has spread across the globe.
Finally, in heaven Jesus will be praised because He “purchased for God members of every tribe and language and people and nation” (Rev. 5:9). So, Christianity will go to all tribes, to all language groups, to all nations, to all cultures across the world.
Now we will look at how the church survives in these different cultures. The Bible records the history of the Jewish nation over a period of about 2,000 years. The coming of their Messiah had such an impact that Scripture is divided into two parts: the Old and the New Testaments. The Old Testament describes what life was like before Christ and the New Testament what it was like after Christ. Let’s see what the Lord said about this change.
The Importance of Wineskins
In Luke 5:33-35 the religious leaders criticized Jesus because His disciples did not fast (go without eating) as was their custom. Jesus gave a reason for not following all the religious customs of that time and He explained it further with a parable: “People do not pour new wine into old wineskins. If they do, the new wine will burst the skins; the wine will run out and the wineskins will be ruined. No, new wine must be poured into new wineskins” (Lk. 5:37-38).
In ancient times goatskins were used to hold wine (1 Sam.1:24). After the animal was skinned, the skin was tanned, the openings were sewn shut, the neck of the goat was used for the spout, and unfermented grape juice was poured in. Afterwards the neck was sewn shut and the fermentation process began. As the fresh grape juice fermented it gave off carbon dioxide which stretched the new leather wineskin (Job 32:18-19). Only a new wineskin would have the capacity to stretch and not break during the process of fermentation. A used wineskin would break because it was already stretched and hardened and was no longer elastic or flexible. It had lost its power to stretch any more and so was no longer an effective container for the wine. Jesus’ hearers knew not to use old skins with new wine.
The wineskin contained the wine and protected it from the outside environment. This is shown schematically in the diagram as three components: the wineskin (represented by a circle); the wine inside the skin and the environment outside the skin.
This parable, which is reported in Matthew, Mark and Luke, illustrated a truth that Jesus was teaching. From the diagram it can be seen that the wineskin is the point of contact between the wine and the world (or the surrounding environment). Old “wine” represented the OT law and old “wineskins” represented the Jewish practices of carrying out the law, both of which are described in the Old Testament. Jesus introduced the “new wine” of the gospel of God’s salvation through the death of Christ as a substitute for us all (Rom. 7:6; 2 Cor.3:6). The lesson was that the Jewish practices were too old, weak and rigid for the gospel. They needed to be replaced. The gospel would be destroyed if they tried to express it through the Jewish practices. Because there was a new wine, there needed to be a new wineskin. So, because the gospel was new and different to the Old Testament law, it could not be expressed by the Jewish customs and practices that were related to the law. This problem was faced by the early church in Galatia and other places.
Instead, new Christian practices were required to express Christ’s teachings: “Pour new wine into new wineskins, and both are preserved” (Mt. 9:17). The new covenant which Jesus was instituting must bring with it new structures, new forms, new practices; which are those for the church. The application of this illustration to the church era is shown schematically as three components: Christian practices (represented by the circle), Christian principles inside the circle and circumstances outside the circle.
Action is essential for putting the principles into practice. Our practices are important because they are the visible aspect of our faith. For example, Jesus said that people will recognize His disciples if they love one another (Jn. 13:35). Furthermore, James wrote, “faith by itself, if it is not accompanied by action, is dead” and John wrote “let us not love with words or tongue but with actions and in truth” (Jas. 2:15-17; 1 Jn. 3:17-18). So genuine faith and love will produce action. The practices are the action part of our faith, when the principles are expressed in an active way in our world.
Next we will look at the wineskins and then the environment outside the skins.
There is an important difference between the “wineskins” of the Old Testament and those of the New Testament. This is a difference between Jewish practices and Christian practices.
The Old Testament has many detailed laws about how the Jews were to behave including: social life; the tent and temple where sacrifices were made to God; the sacrifices; the priests; health regulations; and religious festivals; even down to circumcising male babies. These characterised the Jewish way of life.
But Christ freed us from slavishly following the Old Testament law and its regulations (Gal. 5:1; Eph. 2:15; Col. 2:14; Heb. 9:10). So detailed regulations are absent from the New Testament, where the emphasis is on principles that can be expressed and practiced in many ways in different cultures. For example, Jesus summarised the law as “Love the Lord your God with all your heart and with all your soul and with all your mind” and “Love your neighbor as yourself” (Mt. 22:37-39).
We need to distinguish between the principles and the practices. Scriptural principles are fixed by Scripture. However, we need to interpret these and sometimes there is more than one interpretation. On the other hand, Christian practices are expressions of divine principles in a particular human situation. They can change according to local circumstances. They are multicultural. They enable the changeless principles to be applied to any culture. This is one of the liberties of the Christian faith.
Having the practices between the principles and the circumstances also reflects our dual citizenship. We live under human government and we serve the Lord of heaven: “Give back to Caesar what is Caesar’s and to God what is God’s” (Mt. 22:21). Our values are heavenly and our impact and service is earthly.
Responding to Circumstances
We now look at how this applied to the early church. In the above parable, Jesus taught that if the principles (wine) changed, then the practices (wineskins) should change. What if there are changes to the circumstances we live in, which are represented by the outside environment in the illustration? Biological organisms respond to changes in their environment, otherwise there is no evidence of life. Likewise, the early church was urged to address the circumstances it faced.
In the first century, local churches in different places faced different circumstances. This is reflected in the topics of the letters that were written to these churches. For example, some of the issues they faced were:
- Corinth: factions, immorality, litigation, disorder, false teaching
- Galatia: legalism
- Ephesus: false teachers, lacked love
- Thessalonica: persecution, misunderstandings about death and the second coming, idleness
- Smyrna: persecution, poverty,
- Thytaria: immorality and idolatry
- Sardis: lacked spiritual life
- Loadicea: material wealth, stagnant.
In all these situations the writer was inspired by God to tell the church how to respond to their particular circumstances. In particular, the elders at Ephesus were told to be alert for false teachers: “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which He bought with His own blood” (Acts 20:28). They are told to “keep watch” over themselves and the congregation, to “Be shepherds of the church of God” and to be on their guard for threats to the congregation (Acts 20:28, 31). This means being vigilant and aware of the circumstances that are faced from both within and outside the local church. They were to protect the congregation like a shepherd protected their sheep from predators. So church elders are to be active and responsive to the circumstances being faced, not passive and unresponsive.
Past, Present and Future
Human behavior is influenced by past experiences, present circumstances and goals for the future. This means that the circumstances faced in the local church can relate to the past, the present or the future.
Influences from the past may be traditions handed down from previous times. These are practices that were followed beforehand. Jesus called the religious leaders hypocrites for placing more importance on their traditions than on God’s commands (Mk. 7:1-9; Lk. 6:1-11). They imposed many laws on the common people and treated their traditions as though they were scriptural truths.
Jesus also said, “And none of you, after drinking old wine wants the new, for you say, ‘The old is better’” (Lk. 5:39). This indicates people’s reluctance to replace the old for the new. In context, it meant that the Jews of the first century would find it hard to make the change to accept Christianity. They would be reluctant to give up their traditional Jewish ways and try the gospel. It was probably directed at the Pharisees who questioned Jesus. Given this trait of human nature, today some will be reluctant to accept new practices. There is a tendency to perpetuate long-established practices, but our security should be in the principles, not in the practices.
Influences from the present are current circumstances that demand a response. For example, language, way of life and geographic spread of the congregation. These circumstances change with time because life is dynamic.
Influences from the future may be goals that the local church has agreed to move towards.
The balance between these influences will control the practices within a local church at a given point in time. This is shown schematically in the diagram, where the changeless is shown in blue and the variable is shown in black.
Lessons for us
God has established the local church so that it can function in all cultures across the world. The truths of the gospel and the church should be expressed by the practices of the local church in a manner that takes account of changes in culture, technology, language, way of life and customs. That’s how the church is multicultural.
We need to distinguish between Scriptural principles and Christian practices: principles are fixed, whereas the practices can change and should change when there are significant changes in circumstances. We should know the purpose behind our practices, and periodically consider whether other methods would be more appropriate. A practice shouldn’t be viewed as better only because it is old, or better simply because it is new.
Local churches all face different circumstances. Today we need to be aware of the circumstances we face, including the changing culture of our world. If the local church is to be sustainable, we need to know our circumstances and decide how they affect our expression of the principles. If its practices don’t change, the local church becomes a stagnant and unresponsive subculture that will die out. There is no future for churches that are content with the old and caught up in the traditions and the forms of 50 or 100 years ago. Let’s face it, the world we live in has changed drastically over the last 40 years.
This is a challenge that is faced by all local churches, particularly in times of rapid cultural changes. It’s not enough to be a church that is based on Scripture; there is also a need to be culturally relevant. Our vision should include these two components: Scriptural principles that reflect our Lord and our heavenly citizenship and practices that relate to the physical world we live in. Let’s be a Biblical church that is culturally relevant.
Written, November 2007
See earlier article on scriptural principles and practices:
– Practicing scriptural principles
Change is a major characteristic of our modern world. For example, technological developments, increased mobility and multiculturalism all impact on our way of life. How then, should believers respond, both individually and collectively, to change and diversity in their communities?
Two New Testament truths seem relevant here, namely: acceptance, not favoritism; and principles, not regulations.
It is important that we practice New Testament attitudes and behaviors, and not those more appropriate to Old Testament times.
Acceptance – not favoritism
God’s favored people in the Old Testament, the children of Israel, were of one nationality. They were given special promises (Gen. 12:2-3; 17:7-8), the sign of circumcision, and detailed rules and regulations for their customs and culture. (See Exodus to Deuteronomy). Other nations were despised as they had detestable customs (Lev. 18:30).
But in Christ, God’s favor and loving concern now extends to all humanity (Jn. 3:16-17), as His salvation is for all people and nations across the world (Mt. 28:19; Acts 1:8).
The New Testament principle is that God does not show favoritism, but accepts people who follow Him from every nation (Acts 10:34-35). All believers are now accepted and favored by God, regardless of their nationality, customs, culture, status in society, or gender (Gal. 3:28; Col. 3:11). Clearly, God does not discriminate among believers. In fact, we are told to accept one another just as Christ accepted us (Rom. 15:7), and that it is a sin to show favoritism (Jas. 2:9). Similarly, we are urged to do good to all people, especially all believers (Gal. 6:10).
The only people we should not accept are those who claim to be believers but who are immoral, greedy, who cheat, slander others, get drunk, worship idols (1 Cor. 5:9-13), cause divisions (Rom. 16:17-18; Ti. 3:10-11), or do not bring the doctrine of Christ (2 Jn. 9-11).
Principles – not regulations
The Bible contains many important principles for humanity from the time of Adam and Eve up until today.
The Old Testament also contains detailed regulations and procedures on how many of these principles were to be practiced by the Jews of that period. This even included the design of their building and furniture to be used for worship (Ex. 25-27, 35-38; 2 Chr. 3-4). These were for a particular time in the history of the Jewish nation.
But Christ freed us from slavishly following the Old Testament law and its regulations (Gal. 5:1; Eph. 2:15; Col. 2:14; Heb. 9:10). So detailed regulations are absent from the New Testament where the Holy Spirit is left free to apply biblical principles among the diverse nations, customs and cultures across the earth since the times of the early Church described in Acts. This means that local practices and methods may vary in different communities according to their
way of life and particular needs.
A changing world
The greatest change that faced the early Church was when Christianity extended to the Gentiles (Acts 10, 11, 15). Prior to this time, the believers were mainly Jews and converts to Judaism (Acts2:11, 22; 6:1). Cornelius’ conversion represented a significant step in the separation of the early Church from Judaism. The divine principle of acceptance– not favoritism was given to Peter at this time. Evangelism among the Gentiles was pioneered by men from Cyprus and Cyrene (Acts 11:20), encouraged by Barnabas (Acts 11:23) and was Paul’s mission (Acts 9:15).
Different people can react differently to change in their circumstances and environment. When conflict arose among believers because of this change it was resolved after discussion by the elders. Peter claimed that God does not discriminate among believers, but accepts all by giving them the same Holy Spirit. Consequently, unnecessary requirements should not be imposed on fellow believers (Acts 15:8-11). He had profited from Paul’s rebuke of his pride and hypocrisy in forcing Gentiles to follow Jewish customs, and then separating from them (Gal. 2:11-21). James agreed with Peter: they should not insist that Gentile believers obey Jewish regulations (Acts 15:19).
Likewise, we should not make it difficult for people in our community who are turning to God by placing unnecessary and non-biblical requirements on them.
A multicultural world
Many of us live in multicultural communities where there is a diversity of customs and lifestyles. The Bible recognizes and allows for diversity among believers in the nonessential aspects of the Christian faith.
Such issues faced by the early church concerned food and drink and whether one day was more sacred than another (Col. 2:16).
Paul commanded that we accept one another, as Christ has accepted us (Rom. 15:7) by respecting the other’s viewpoint and their conscience (Rom. 14:1-15:7; 1 Cor. 8; 1 Cor. 10:23-33). This means not criticizing and not stumbling another, particularly a weaker believer, but acting in love towards them. We will give an account of our conduct to God (Rom. 14:12). Remember, how we treat each other is how we are treating the Lord (Mt. 25:40,45).
Consideration of others, rather than selfishness, is given as the key to unity among Christians, with Christ the greatest example (Rom. 15:1-7). He always acted to please His Father (Jn. 8:29).
This principle also applies to our attitudes and behavior towards non-Christians. Paul went out of his way to identify with all kinds of people, by serving them rather than imposing on them in order to effectively communicate the gospel (1 Cor. 9:19-23; 10:33).
We also should be aware of local customs and respect those that are not evil (1 Th. 5:21-22).
Let’s understand our times (like the men of Issachar in 1 Chr. 12:32) and follow the examples of Christ, Peter, Paul and James in our changeable and diverse world by:
- Accepting and welcoming other believers and non-believers.
- Encouraging each generation, nationality and community to express the Christian faith within their culture.
- Assessing the appropriateness of our customs and practices. Some may hinder the communication of the gospel or the building of relationships among believers.
Summary of attitudes to others
(from Romans 14:1-15:7 and Acts 10, 11 and 15)
|Divine Nature||Sinful Nature|
|Accepts, welcomes, encourages||Criticizes, discriminates|
|Pleases and builds up||Selfishly dominates and controls|
|Allows diversity||Imposes uniformity|
|Is humble, confesses, forgives||Is proud|
|Is loving, patient, tolerant||Causes to stumble or fall into sin|
|Presents Christian liberty||Loads with unnecessary rules|
Published, May 1995
Why is the Bible, a book written thousands of years ago, still relevant today? Because it contains universal principles that apply to everyone regardless of circumstances. God actually caused the writers of the Bible to address all the essential issues needed by us to live on this planet.
So how do we apply the principles in the Bible, originally expressed in a society foreign to ours, to our circumstances today? Fortunately, God has not left us alone. The Holy Spirit has been with believers since our Lord’s ascension (Jn. 14:16; Acts 1:8), and provides all the guidance we need through the Word (Jn. 16:13). As a result, we have God’s wisdom, “the mind of Christ,” revealed to us by His Spirit (1 Cor. 2:6-16 NIV). This is just as true for today’s situations as it was for events that occurred thousands of years ago.
Faith And Action
James 2:14-26 shows the relationship between what we believe (our faith) and what we do (our actions). Our faith is shown by what we do, so faith that does not result in appropriate action is dead (Jas. 2:17-18). As scriptural principles are the foundation of our faith, they should be expressed in our actions. Otherwise our faith is not based on the Scriptures and we are acting as if the Bible is no longer relevant today. God is interested in what we do and how we do it. For example, we are urged to “speak … the truth in love” (Eph. 4:15).
Wineskins And Clothes
An incident recorded in the Gospels helps to show the relationship between what we believe (scriptural principles), what we do (practices) and the present circumstances. In Luke 5:33-35 the religious leaders criticized Jesus because his disciples did not fast (go without eating) as was their custom. Jesus gave a reason for this and explained it further with a parable of the wineskins (Lk. 5:36-38).
Jesus said that “no one pours new wine into old wineskins,” but “new wine must be poured into new wineskins.” The wineskins contained the wine and protected it from the environment. Without an effective container, the wine would be spilled out and the wineskin would be useless. The application of this illustration was that the “wine” of the gospel of Jesus Christ could not be contained and expressed by the practices (or “wineskins”) of Judaism. New practices were required in order to preserve the Christian faith: “Put new wine into new wineskins, and both are preserved” (Mt. 9:17).
From the diagram it can be seen that the wineskin is the point of contact between the wine and the world (or the surrounding environment). Similarly, our practices are between the principles we follow and the circumstances we face. The practices are a result of the application of divine principles to human circumstances.
In the above parable, Jesus taught that if the principles (wine) changed, then the practices (wineskins) should change. What if there are changes to the circumstances we live in? Biological organisms respond to changes in their environment, otherwise there is no evidence of life. We should also address changes that occur in our environment (or circumstances).
It is interesting that Christ used wineskins and clothes in his story. These are items that wear out and eventually must be replaced. Likewise, our practices will need replacing from time to time as no society or culture is stagnant. Of course, for us it is a case of the circumstances changing rather than the principles, or it could be due to a new understanding or application of the principles. This means that our practices must be based on scriptural principles and relate to the present circumstances we face.
Traditions And Circumstances
Human behavior is influenced by past experiences and present circumstances. An example of inappropriate behavior is given in Mark 7:1-9. Here Jesus calls the religious leaders hypocrites for placing more importance on ceremonial washing than on God’s commands. Jesus accused them of “setting aside the commands of God in order to observe your own traditions” (v.9). So their practices were dominated by traditions, which were contrary to scriptural principles. Similarly in Luke 6:1-11, Christ opposed their regulations of what was allowable on the Sabbath day. In both of the above situations the religious leaders were treating a tradition as though it were a scriptural truth.
A good example of how behavior can be influenced by circumstances is Paul’s visit to Athens (Acts 17:16-34). While waiting for Silas and Timothy to arrive he “walked around and looked carefully at” their “objects of worship” (v. 23). This gave him an insight regarding these people which he was able to use when he spoke to them. Paul was like the men of Issachar who “understood the times and knew what Israel should do” (1 Chr. 12:32). Note that it was essential to understand the times (or situation) in order to know what should be done.
Likewise, Christ recognized the needs of the people – “harassed and helpless, like sheep without a shepherd” (Mt. 9:36) – and responded to their needs and was willing to be their Shepherd (Jn. 10:14).
A Framework For Action
Christians are called to be active representatives of Christ today (2 Cor. 5:20). It is helpful to visualize the relationship between what we believe and do, as shown in the diagram. This shows that when scriptural principles are put into practice, the way they are expressed is influenced by both past practices (which are now traditions) and the present circumstances. Circumstances change in families, communities and nations, because life is a dynamic process. Practices which were once appropriate may become obsolete, but if we persist in their use an opportunity is lost to demonstrate the principles in present circumstances.
The principles are important because they provide divine guidance and purpose. We need to distinguish between scriptural principles (which are fixed) and our practices of them which can change according to present, local circumstances.
In order to discern biblical principles and apply them, consideration is required of the culture, way of life and language at the following periods of time: Bible times (to interpret the Bible); previous generations of family, church, community and nation (to understand our traditions); and the present (to understand current circumstances). This will help to distinguish the relevant principles and the most suitable practices to meet the circumstances we face.
Our practices are important because they are the visible aspect of our faith. Jesus said that people will recognize His disciples if they love one another (Jn. 13:35). After Paul wrote, “Let the word of Christ dwell in you richly,” he noted, “and whatever you do, whether in word or deed, do it all in the name of the Lord Jesus” (Col. 3:16-17). Following the example of Christ, our traditions should always be evaluated by scriptural truths and current circumstances, replacing those traditions that are no longer appropriate with more relevant practices.
Like wineskins and clothes, our Christian practices only exist to serve a purpose. They are human expressions of divine principles within a given historical, social and cultural context. We should know the purpose behind our practices, and periodically consider whether other methods would be more appropriate. There is a tendency to perpetuate long-established practices, but our security should be in the principles, not in the practices.
So, when evaluating our practices we need to consider each of the following, under the Spirit’s guidance: scriptural principles, present circumstances, and past practices or traditions. In a sense, the Scriptures only live and survive as we believers apply them to all the circumstances of life – otherwise we are living as though the Bible is merely a history book that is not relevant today.Published: June 1999
See application to the local church:
– The local church in a changing world