Body Piercing： 是罪还是不？ 一 圣经 观点

当我们探索这个问题时，让我们以崇敬和细致的洞察力来看待圣经。 虽然圣经没有像我们今天所理解的那样广泛地处理身体穿孔问题，但有几段经文在不同的语境中提到穿孔。

In the book of Genesis, we find an early reference to ear piercing. When Abraham’s servant sought a wife for Isaac, he gave Rebekah “a gold ring weighing a half shekel for her nose and two bracelets for her arms” (Genesis 24:22). This suggests that nose piercing was a common practice in that culture.

The book of Exodus provides more detailed instructions related to piercing, specifically in the context of servitude. In Exodus 21:5-6, we read: “But if the slave plainly says, ‘I love my master, my wife, and my children; I will not go out free,’ then his master shall bring him to God, and he shall bring him to the door or the doorpost. And his master shall bore his ear through with an awl, and he shall be his slave forever.” This piercing served as a visible sign of the slave’s voluntary commitment.

In the New Testament, we find fewer direct references to piercing. But in Luke 15:22, the father in the parable of the Prodigal Son orders a ring to be put on his returned son’s hand, which some scholars interpret as possibly involving piercing.

这些段落没有对身体穿孔的实践提供明确的道德判断。 相反，它们反映了当时的文化习俗。 当我们解释圣经时，我们必须始终考虑历史和文化背景，同时寻求超越特定实践的更深层次的精神真理。

让我们记住，我们的身体是圣灵的殿，正如圣保罗在哥林多前书6:19-20中提醒我们的那样。 虽然这段经文没有直接解决穿孔问题，但它确实呼召我们用我们的身体来荣耀上帝。 这个原则应该指导我们对任何身体变化的反思。

我们必须承认，文化习俗及其含义会随着时间的推移而改变。 在圣经时代，某些形式的穿孔，如耳朵和鼻子穿孔，是常见的，不被认为是有罪的。 它们通常意味着美丽，地位或承诺，正如我们在丽贝卡接受鼻环的故事（创世记24:22）中看到的那样。

But the Bible does caution against certain body modifications. In Leviticus 19:28, we read, “You shall not make any cuts on your body for the dead or tattoo yourselves: I am the Lord.” This prohibition was specifically aimed at pagan mourning practices, not necessarily all forms of body modification. Nevertheless, it reminds us to consider the motivations and cultural associations behind our choices.

The New Testament provides principles that can guide our discernment. In 1 Corinthians 6:19-20, St. Paul reminds us, “Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.” This passage calls us to treat our bodies with respect and to use them in ways that honor God.

在心理上，我们必须考虑身体穿刺背后的动机。 这是创造力和个人身份的表达吗？ 这是一种自我伤害或低自尊的表现吗？ 这是顺应同龄人压力的一种方式吗？ 这些潜在的动机在精神上可能比刺穿本身的行为更重要。

作为一个信仰团体，我们还必须考虑我们的选择对他人的影响。 圣保罗在哥林多前书8章中谈到这个问题，讨论向偶像提供的食物。 虽然他认为这种食物本身并不是有罪的，但他警告不要让别人跌倒。 同样，我们应该考虑我们的选择，包括穿孔，可能会如何影响我们周围的人。

身体穿孔是否有罪的问题不能用一个简单的是或否来回答，相反，我们被要求进行祈祷的辨别，考虑到我们的动机，文化背景以及对我们社区的影响。 我们必须问自己： 这个选择能让我更接近上帝吗？ 它会帮助我更好地爱和服侍他人吗？ 它尊重上帝赐给我的身体的尊严吗？

The most notable reference to nose piercings comes from the book of Genesis, in the story of Rebekah. When Abraham’s servant meets Rebekah at the well, we read, “And when the camels had finished drinking, the man took a gold ring weighing a half shekel for her nose and two bracelets for her arms weighing ten gold shekels” (Genesis 24:22). This passage suggests that nose rings were not only known but were considered valuable gifts in the cultural context of the time.

Later, in the book of Ezekiel, we find a metaphorical reference to nose rings. In Ezekiel 16:12, God speaks of adorning Jerusalem, personified as a woman: “And I put a ring on your nose and earrings in your ears and a beautiful crown on your head.” Here, the nose ring is part of a description of God’s lavish care for His people, symbolized by adorning them with jewelry.

这些参考文献对鼻子穿孔的做法没有明确的道德判断。 相反，它们反映了当时的文化规范和习俗。 在古代近东，鼻环通常意味着美丽，财富，有时还有婚姻状况。

从心理上讲，我们可能会考虑在这些背景下所象征的鼻子穿孔。 它们不仅具有装饰性，而且具有更深层次的身份，归属感和价值。 在我们的现代背景下，我们应该反思是什么激发了对鼻子穿孔的渴望。 是文化认同的表现吗？ 一种自我表达方式？ 或许是一种与古代传统相联系的方法？

当我们解释这些经文时，我们必须小心不要把我们的现代情感强加于古代文本中。 与此同时，我们应该考虑这些做法背后的原则如何适用于我们今天的生活。 例如，给予丽贝卡的鼻环是一种慷慨和荣誉的行为。 我们如何在文化环境中表达类似的价值观？

虽然旧约提到鼻子穿孔，但新约对这个具体的做法保持沉默。 这种沉默不应被解释为赞同或谴责。 相反，它邀请我们应用更广泛的新约原则来解决这个问题。

One such principle is found in 1 Peter 3:3-4, which states, “Do not let your adorning be external—the braiding of hair and the putting on of gold jewelry, or the clothing you wear— but let your adorning be the hidden person of the heart with the imperishable beauty of a gentle and quiet spirit, which in God’s sight is very precious.” While this passage does not prohibit external adornment, it emphasizes the greater importance of inner beauty.

为了理解圣经时代人们如何看待身体穿孔，我们必须踏上一段穿越历史、文化和信仰的旅程，古代世界与我们自己的世界有很大的不同，与身体装饰有不同的实践和意义。

在古代近东，包括圣经的世界，身体穿孔并不罕见。 它服务于各种目的，从美化到表明社会地位，甚至在某些文化中具有宗教意义。 但是，不同群体之间和随着时间的推移，人们对这些做法的态度各不相同。

在以色列人中，我们看到耳朵和鼻子穿孔是公认的做法的证据。 丽贝卡接受鼻环作为礼物的故事（创世记24:22）表明，这种装饰不仅可以允许，而且可以是荣誉和价值的象征。 同样，在出埃及记32:2-3中，我们看到亚伦指示以色列人带他们的金耳环来制作金小牛，表明耳环是常见的财产。

但以色列人经常被警告不要采取周边国家的宗教习俗。 利未记19:28禁止为死者切割尸体或纹身，这可能旨在区分以色列人的做法与邻近异教文化的做法，这些行为具有宗教意义。

In some cases, piercing had a specific social function. As mentioned earlier, the piercing of a slave’s ear in Exodus 21:5-6 was a symbol of voluntary lifelong service. This practice imbued the act of piercing with deep symbolic meaning related to commitment and belonging.

Psychologically we might consider how these practices contributed to individual and group identity. Piercings could serve as visible markers of one’s cultural, social, or religious affiliation. They might also have been seen as rites of passage, marking important life transitions.

It’s crucial to understand that the biblical authors and their original audiences would not have viewed body piercing through the lens of modern debates about personal expression or rebellion against societal norms. Instead, these practices were deeply embedded in their cultural and religious contexts.

In the New Testament era, attitudes towards body piercing would have been influenced by a mix of Jewish traditions and Greco-Roman cultural practices. Although the New Testament doesn’t directly address body piercing, we do see cautions against excessive focus on external adornment (1 Peter 3:3-4, 1 Timothy 2:9-10).

作为历史学家和心理学家，我们必须小心不要把我们的现代理解投射到古代实践中。 在圣经时代，身体穿孔的意义和意义是由复杂的文化，社会和宗教因素塑造的，而这些因素在今天并不总是完全可用的。

我们应该记住，即使在圣经时代，对身体穿孔的态度也不是单一的。 社会中不同的群体可能有不同的观点，就像我们在自己的时代看到不同的观点一样。

教会教父主要关注信徒的精神形成和基督教实践与周围异教文化的区别。 他们的教导往往强调内在的转变而不是外表。

Tertullian, writing in the late 2nd and early 3rd centuries, addressed the issue of personal adornment in his work “On the Apparel of Women.” While he doesn’t specifically mention piercing, he cautions against excessive focus on outward appearance: “Let your comeliness be the goodly garment of the soul. Be adorned with the ornaments of Christ.” This sentiment echoes the New Testament teachings on prioritizing inner beauty over external adornment.

Clement of Alexandria, in his work “The Instructor,” also addressed issues of personal appearance. He argued that while moderate adornment was acceptable, Christians should avoid excess and vanity. He wrote, “The Word prohibits us from doing violence to nature by boring the lobes of the ears.” While this might seem to directly address piercing, Clement was primarily concerned with practices that he saw as distorting the natural body, rather than all forms of bodily adornment.

Saint Augustine, in his “Confessions,” reflects on his own youthful vanity and the emptiness of focusing too much on outward appearance. While he doesn’t specifically mention piercing, his emphasis on inner transformation over external change is relevant to our discussion.

在心理上，我們可以看到，教會教父們深深地關心外在裝飾背後的動機。 他们认识到，过分关注外表可能是精神上的不成熟或优先事项错位的标志。

It’s crucial to understand that the Church Fathers were writing in a specific historical and cultural context. Their primary concern was to distinguish Christian practices from those of pagan cults, some of which included body modifications as part of their religious rituals. This context shaped their cautious approach to bodily adornments.

But we must also recognize that the Church Fathers did not uniformly condemn all forms of bodily adornment. Their teachings allow for moderation and recognize that beauty, when not excessively pursued, can be a reflection of God’s creativity.

当我们将这些教义应用于我们的现代背景时，我们必须考虑基本原则，而不是寻求直接的，一对一的应用。 教會教父呼籲我們優先內在的靈性成長，注意我們的動機，並避免可能導致醜聞或導致他人誤入歧途的做法。

在我們對身體穿孔的反思中，讓我們留意教會教父的智慧，檢驗我們的心靈和動機。 我们的选择是由虚荣心驱动的，还是反映了我们在基督里的身份的真实表现？ 他们是引人注意自己，还是作为见证我们信仰的手段？

Perhaps the most notable positive example comes from the book of Exodus. When the Israelites were preparing to leave Egypt, we read that they asked their Egyptian neighbors for articles of silver and gold, and for clothing. The Lord made the Egyptians favorably disposed toward the people, and they gave them what they asked for. In this context, Exodus 32:2-3 mentions that the Israelites had gold earrings. This suggests that earrings were a common and accepted adornment among God’s people at that time.

Another instance worth reflecting on is found in Genesis 24:22. When Abraham’s servant is seeking a wife for Isaac, he presents Rebekah with a gold nose ring and two gold bracelets as gifts. This act is portrayed in a positive light, as part of the courtship process blessed by God.

在以西结书，我们发现一个美丽的比喻，上帝描述装饰耶路撒冷，象征他的子民，珠宝包括鼻环（以西结书16:12）。 虽然这是比喻性语言，但它表明这种装饰本身并不是负面的。

这些例子主要指耳朵和鼻子穿孔，这是圣经时代常见的文化习俗。 圣经没有提供我们今天所知道的其他类型的身体穿孔的明确正面例子。

But let us remember that the absence of explicit endorsement does not necessarily equate to condemnation. As we interpret Scripture, we must consider the cultural context and the broader principles of God’s love, grace, and the freedom we have in Christ.

In our discernment, we should also reflect on the words of Saint Paul in 1 Corinthians 10:23: “Everything is permissible, but not everything is beneficial.” This reminds us that Although we have freedom in Christ, we are called to use that freedom wisely and in ways that honor God and serve others.

这是一个强有力的问题，触及我们对身体的理解是上帝的神圣礼物。 让我们以崇敬和认真的考虑对待它。

The concept of the body as God’s temple comes primarily from Saint Paul’s first letter to the Corinthians, where he writes, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies” (1 Corinthians 6:19-20). This passage calls us to treat our bodies with respect and to use them in ways that glorify God.

But we must be cautious about applying this principle too narrowly or legalistically. The context of Paul’s teaching was primarily about sexual immorality and the importance of bodily purity. It was not specifically addressing body modifications such as piercings.

When considering whether piercings contradict the idea of the body as God’s temple, we should reflect on several factors:

1. 意向： 为什么有人选择穿孔？ 它是创造力，文化认同还是个人美学的表达？ 还是出于反叛或羞辱身体的欲望？
2. 管理： 穿孔练习是否涉及对身体负责的护理？ 是否遵守适当的卫生和安全措施？
3. 文化背景： 在许多文化中，穿孔具有深刻的象征意义或传统习俗。 我们必须对这些文化层面保持敏感。
4. Personal conviction: As Saint Paul teaches in Romans 14, what may be acceptable for one person may violate another’s conscience. We must be respectful of individual convictions in these matters.
5. 适度 ： 像生活中的许多事情一样，问题可能不是刺穿自己，而是过度或痴迷于身体修饰。

It’s important to remember, that God looks at the heart. In 1 Samuel 16:7, we read, “The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.” This principle suggests that God is more concerned with our inner spiritual state than with outward adornments.

We should consider that throughout history, Christians have engaged in various forms of bodily adornment or modification – from wedding rings to circumcision – without considering these practices a violation of the body as God’s temple.

Although we should treat our bodies with respect as gifts from God, it would be an oversimplification to say that all piercings inherently violate the concept of the body as God’s temple. Instead, let us encourage one another to make thoughtful, prayerful decisions about how we treat and adorn our bodies, always seeking to honor God in all that we do.

我们必须记住，我们作为基督徒的主要呼召是全心全意地爱神，灵魂，头脑和力量，并爱我们的邻居像我们自己一样（马可福音12:30-31）。 这个基本原则应该指导我们所有的决定，包括关于身体穿孔的决定。

在考虑是否要穿孔时，我鼓励你虔诚地思考以下几个方面：

1. 动机： 检查你的心和意图。 你是在寻求创造性地表达自己，还是有更深层次的精神或文化意义？ 对自己诚实，关于虚荣心，同伴压力或反叛是否可能推动你的决定。
2. Cultural context: Consider the cultural implications of piercings in your community. In some contexts, piercings may be widely accepted or even culturally major, while in others they might be seen as inappropriate or offensive. As Saint Paul teaches us, “Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible” (1 Corinthians 9:19). We should be mindful of how our choices might impact our witness to others.
3. 健康与安全： 确保任何穿孔程序都由合格的专业人员在安全，卫生的环境中完成。 照顧我們的身體，這是聖靈的殿堂，包括對我們的健康做出負責任的選擇。
4. 谦虚和适当： 考虑穿孔是否符合圣经的谦虚和适当原则。 虽然这些概念可以因文化和时代而异，但我们被要求以尊重上帝的方式穿戴和装饰自己，不会导致其他人跌倒（提摩太前书2:9-10）。
5. Personal convictions: Listen to your conscience, which is informed by the Holy Spirit. If you feel uncomfortable or conflicted about getting a piercing, it may be wise to refrain. As Saint Paul advises, “But whoever has doubts is condemned if they eat, because their eating is not from faith; and everything that does not come from faith is sin” (Romans 14:23).
6. Seek counsel: Discuss your thoughts with mature Christians, including your spiritual leaders. Proverbs 15:22 reminds us, “Plans fail for lack of counsel, but with many advisers they succeed.”
7. Consider your witness: Reflect on how your decision might affect your ability to share the Gospel and represent Christ to others. Although we should not be bound by others’ judgments, we should be mindful of how our choices might be perceived.
8. Freedom in Christ: Remember that in Christ, we have freedom. Galatians 5:1 tells us, “It is for freedom that Christ has set us free.” But this freedom should be exercised responsibly and in love.
9. 持久性： 考虑你的决定的长期影响。 虽然许多穿孔可以移除，但有些可能会留下永久性标记。
10. 管理： 反思穿孔的财务成本是否符合您对资源良好管理的理解。

The decision to get a piercing is a personal one that should be made prayerfully and thoughtfully. There is no one-size-fits-all answer, as each person’s circumstances, cultural context, and personal convictions may differ.

让我们处理这个决定，以及我们生活中的所有决定，都渴望尊敬上帝，建立基督的身体。 愿我们被爱，智慧和真诚的愿望所引导，在我们生活的各个方面，包括我们如何装饰我们的身体。

请记住，在一切事情上，让我们首先寻求神的国和他的公义（马太福音6:33），相信他会引导我们做我们的一切决定，无论大小。

In biblical times, ear piercings were a common and culturally accepted practice, particularly among women. We see several references to earrings in both the Old and New Testaments, often in neutral or even positive contexts. For instance, in Exodus 32:2-3, we read about the Israelites wearing gold earrings. In Genesis 24:22, Abraham’s servant gives Rebekah a gold nose ring and two gold bracelets as gifts, which is presented in a positive light.

但圣经没有明确提到今天常见的许多穿孔类型，例如嘴唇，眉毛或肚皮。 這僅僅是因為這些做法在聖經時代的文化背景中並不普遍。

除了耳孔外，《圣经》中提到的唯一特定类型的穿孔是鼻子穿孔。 在以西结书16:12，神象征性地用鼻环装饰耶路撒冷，用它作为他对子民的爱和关怀的比喻。 这表明，鼻子穿孔，像耳孔一样，在圣经文化中并没有被负面地看待。

但是，我们必须谨慎地将这些古老的实践和现代穿孔风俗之间的直接相似之处。 穿孔的文化背景和重要性随着时间和不同社会而发生了巨大变化。

It’s also crucial to consider the broader biblical principles that might apply to all types of body modifications. For instance, the apostle Paul’s teachings about the body as a temple of the Holy Spirit (1 Corinthians 6:19-20) and his exhortations about modesty and appropriate adornment (1 Timothy 2:9-10) could be relevant to all types of piercings, not just those specifically mentioned in Scripture.

We should reflect on the words of Jesus when He said, “It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person” (Matthew 15:11). While Jesus was speaking about food, this principle reminds us that God is ultimately more concerned with the state of our hearts than with outward appearances.

在考虑从圣经的角度来看耳穿和其他类型的穿孔之间是否存在有意义的区别时，我们可以得出结论：

1. 耳孔（在某种程度上，鼻子穿孔）有明确的圣经先例，并在圣经时代被文化所接受。
2. 其他类型的穿孔没有在圣经中专门讨论，这意味着我们必须应用更广泛的圣经原则，并使用我们上帝赐予的智慧来辨别它们的适当性。
3. 缺乏明确禁止其他类型的穿孔并不一定意味着它们是被禁止的，但这也不意味着它们被明确批准。
4. 文化背景在穿孔如何被感知以及它们在圣经时代和今天意味着什么非常重要。

Although the Bible does make some distinctions between ear piercings and other types, it does not provide a clear-cut rule that applies to all situations and cultures. As with many aspects of Christian life, we are called to exercise wisdom, seek God’s guidance, and consider how our choices affect our witness and our relationships with others.

1. The Principle of God’s Ownership

We must remember that our bodies are not our own. As Saint Paul reminds us in 1 Corinthians 6:19-20, “Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.” This principle calls us to consider how our choices, including those about body piercing, reflect our understanding of God’s ownership of our bodies.

2. 管理 的 原则

Closely related to God’s ownership is our role as stewards of our bodies. We are called to care for and use our bodies in ways that honor God. This principle encourages us to consider the health implications, long-term effects, and overall impact of body piercing on the temple God has entrusted to us.

3. 基督教自由的原则

In Christ, we have been given freedom. Galatians 5:1 declares, “It is for freedom that Christ has set us free.” This principle reminds us that in matters not explicitly addressed by Scripture, we have liberty to make choices guided by wisdom and love. But we must be careful not to use this freedom as an excuse for self-indulgence or to cause others to stumble.

4. 良心 的 原则

Romans 14:23 states, “But whoever has doubts is condemned if they eat, because their eating is not from faith; and everything that does not come from faith is sin.” This principle encourages us to act in accordance with our conscience, as informed by Scripture and the Holy Spirit. If we have doubts about whether body piercing is appropriate for us, it may be wise to abstain.

5. 文化敏感性原则

As followers of Christ, we are called to be sensitive to the cultural context in which we live and minister. Paul exemplified this in 1 Corinthians 9:19-23, becoming “all things to all people” for the sake of the gospel. This principle encourages us to consider how our choices regarding body piercing might impact our witness and relationships in our specific cultural context.

6. 模式和适当性原则

While cultural standards of modesty may vary, Scripture consistently encourages believers to dress and adorn themselves in ways that are appropriate and do not draw undue attention to themselves. 1 Timothy 2:9-10 speaks to this, encouraging “respectable apparel” and emphasizing the importance of good deeds over external adornment.

7. 教育 的 原理

In all things, we are called to build up the body of Christ. As Paul states in 1 Corinthians 10:23-24, “Everything is permissible—but not everything is beneficial. Everything is permissible—but not everything is constructive. Nobody should seek his own good, but the good of others.” This principle encourages us to consider how our choices, including those about body piercing, might impact and influence others in the faith community.

8. 心脏动机的原则

Throughout Scripture, we see that God is concerned with the heart behind our actions. 1 Samuel 16:7 reminds us that “The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.” This principle calls us to examine our motivations for wanting body piercings and to ensure that our hearts are aligned with God’s will.

9. 荣耀神的原则

As Christians, our highest calling is to glorify God in all that we do. As Paul exhorts in 1 Corinthians 10:31, “So whether you eat or drink or whatever you do, do it all for the glory of God.” This overarching principle should guide all our decisions, including those about body modification.