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Biblical Perspective on Wearing Jewelry as a Christian

The Bible presents a complex perspective on wearing jewelry, acknowledging its widespread use in ancient cultures while also offering cautions and symbolic interpretations. In both the Old and New Testaments, jewelry appears as a common adornment, a marker of status, and occasionally, a point of theological concern.

In ancient Near Eastern societies, personal ornaments were abundant and varied, a characteristic feature of costume in both ancient and modern times [1]. Egyptian monuments, for instance, depict women adorned with numerous rings, large earrings, anklets, armlets, bracelets, and elaborate necklaces [1]. The biblical record indicates that the inhabitants of Palestine were similarly fond of such finery [1].

Old Testament Perspectives

The Old Testament frequently mentions various forms of jewelry:

Jewelry was also used in religious contexts. The Israelites contributed gold for the construction of the tabernacle, including materials for the high priest's garments, which featured golden bells and pomegranates on the hem (Exodus 28:34) [8, 20]. Gold was also willingly offered for the temple (1 Chronicles 29:5) [9]. In one instance, golden jewels were returned as a trespass offering (1 Samuel 6:8) [10].

Figuratively, jewelry is used to describe beauty and value. The Song of Solomon describes the beloved's hands as "rings of gold set with beryl" (Song of Solomon 5:14) [5]. John Gill interprets this as illustrative of the glory of Christ [7].

New Testament Perspectives

The New Testament offers a more cautionary tone regarding outward adornment, particularly in the epistles. James 2:2 mentions a "man with a gold ring, in fine clothing" entering a synagogue, contrasting him with a poor man in "filthy clothing," highlighting issues of partiality and social distinction [11].

The Apostle Peter advises Christian women: "Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God" (1 Peter 3:3-4). The Jamieson, Fausset & Brown commentary on this passage suggests that "outward adornment" of jewelry is forbidden "in so far as woman loves such things," but not if used from a sense of propriety without abuse [13]. This interpretation suggests that the issue is not the jewelry itself, but the heart's attachment to it and the pride it might foster [13]. The commentary also notes that "under costly attire there may be a humble mind" [13].

Similarly, Paul writes in 1 Timothy 2:9-10, "Likewise also that women should adorn themselves in respectable apparel, with modesty and self-control, not with braided hair and gold or pearls or costly attire, but with what is proper for women who profess godliness—with good works." These passages emphasize inner spiritual qualities over external display.

Patristic and Reformed Interpretations

Early Church fathers, such as John Chrysostom, strongly critiqued excessive adornment. Chrysostom argued that wearing gold while others suffer is a sin, stating, "Put Christ about thee, and not gold; where Mammon is, there Christ is not, where Christ is, there Mammon is not" [14]. He warned against vanity and the desire to attract attention through outward display, citing Isaiah 3:24, which speaks of baldness instead of well-set hair and a halter instead of a girdle [15]. Chrysostom believed that such practices were "displeasing to God, and enough to mar all the self-denial of virginity" [15]. He questioned the value of pearls, noting they are neither more beautiful, useful, nor stronger than other materials, suggesting their admiration stems purely from "fancy" [19]. He also connected outward behavior, like veiling, to inward reverence [17].

Reformed theologians have also addressed the topic. John Calvin, in his commentary on Genesis, while not directly addressing jewelry, often emphasizes the internal state of faith over external actions, noting that faith "pacifies and calms the minds of the pious" [12]. This aligns with the New Testament emphasis on the "hidden person of the heart" [13].

The Jamieson, Fausset & Brown commentary, representing a Presbyterian viewpoint, also interprets biblical passages concerning wealth and adornment. In Revelation 17:4, which describes the harlot Babylon adorned with "gold and precious stones and pearls," the commentary notes the historical use of scarlet, gold, and jewels in the attire of popes and cardinals, suggesting a symbolic connection to worldly pomp and spiritual corruption [18]. This highlights a tradition that views excessive, ostentatious display as potentially indicative of spiritual failings or worldly alignment.

Another perspective from the Jamieson, Fausset & Brown commentary on Haggai 2:8, "The silver is mine, and the gold is mine," suggests that God values a spiritual "glory" far more precious than material adornment. While God could adorn the temple with precious metals, He chooses to adorn it with the presence of His divine Son [16]. This implies that while God owns all material wealth, His ultimate concern is spiritual rather than material display.

Sources

  1. Smith's Bible Dictionary “Smith's Bible Dictionary: Ornaments, Personal — The number, variety and weight of the ornaments ordinarily worn upon the person form one of the characteristic features of Oriental costume, in both ancient and modem times. The monuments of ancient Egypt exhibit the persons of ladies load with rings, earrings Of vary great size, anklets, armlets, bracelets of the most varied forms, richly-ornamented necklaces, and chains of various kinds. There is sufficient evidence in the Bible that the inhabitants of Palestine were equally devoted to finery. In the Old Testament. Isaiah, (Isaiah 3:18-23) supp”
  2. Smith's Bible Dictionary “Smith's Bible Dictionary: Earrings — The material of which earrings were made was generally gold, (Exodus 32:2) and their form circular. They were worn by women and by youth of both sexes. These ornaments appear to have been regarded with superstitious reverence as an amulet. On this account they were surrendered along with the idols by Jacob's household. (Genesis 35:4) Chardin describes earrings with talismanic figures and characters on them as still existing in the East. Jewels were sometimes attached to the rings. The size of the earrings still worn in eastern countries far exceeds what is ”
  3. Easton's Bible Dictionary “Easton's Bible Dictionary: Ring — Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen. 38:18). They were given as a token of investment with authority (Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.”
  4. Smith's Bible Dictionary “Smith's Bible Dictionary: Nose-Jewel — (Genesis 24:22; Exodus 35:22) "earing;" (Isaiah 3:21; Ezekiel 16:12) "jewel on the forehead," a ring of metal, sometimes of gold or silver, passed usually through the right nostril, and worn by way of ornament by women in the East. Upon it are strung beads, coral or jewels. In Egypt it is now almost confined to the lower classes.”
  5. Song of Solomon “His hands are like rings of gold set with beryl. His body is like ivory work overlaid with sapphires. -- Song of Solomon 5:14”
  6. Smith's Bible Dictionary “Smith's Bible Dictionary: Ring — The ring was regarded as an indispensable article of a Hebrew's attire, inasmuch as it contained his signet. It was hence the symbol of authority. (Genesis 41:42; Esther 3:10) Rings were worn not only by men, but by women. (Isaiah 3:21) We may conclude from (Exodus 28:11) that the rings contained a stone engraven with a device or with the owner's name. The custom appears also to have prevailed among the Jews of the apostolic age. (James 2:2)”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Rings — Antiquity of -- Ge 24:22; 38:18. Made of gold and set with precious stones -- Nu 31:50,51; Song 5:14. Were worn On the hands. -- Ge 41:42. On the arms. -- 2Sa 1:10. In the ears. -- Job 42:11; Ho 2:13; Eze 16:12. In the nose. -- Isa 3:21. Rich men distinguished by -- Jas 2:2. Women of rank adorned with -- Isa 3:16,21. Of kings Used for sealing decrees. -- Es 3:12; 8:8,10. Given to favourites as a mark of honour. -- Ge 41:42; Es 3:10; 8:2. Numbers of, taken from Midianites -- Nu 31:50. Illustrative Of the glory of Christ. -- Song 5:14. (Put on the hands,) of fa”
  8. Exodus “a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. -- Exodus 28:34”
  9. 1 Chronicles “of gold for the things of gold, and of silver for the things of silver, and for all kinds of work to be made by the hands of artisans. Who then offers willingly to consecrate himself this day to Yahweh?” -- 1 Chronicles 29:5”
  10. 1 Samuel “and take Yahweh’s ark, and lay it on the cart; and put the jewels of gold, which you return him for a trespass offering, in a coffer by its side; and send it away, that it may go. -- 1 Samuel 6:8”
  11. James “For if a man with a gold ring, in fine clothing, comes into your synagogue, and a poor man in filthy clothing also comes in; -- James 2:2”
  12. CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 1.19: is agitated, amidst a multiplicity of conflicting thoughts. Again, faith, although it pacifies and calms the minds of the pious, so that they patiently wait for God, still does not exonerate them from all care; because it is necessary that patience itself should be exercised, by anxious expectation, until the Lord fulfill what he has promised. But though this hesitation of Abraham’s servant was not free from fault, inasmuch as it flowed from infirmity of faith; it is vet, on this account, excusable, because he did not turn his ey”
  13. 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 3:4: But--"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [SENECA in ALFORD]. hidden--inner man, which the Christian instinctively hides from publi”
  14. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: of thy sins? Some one saith, How? When thou wearest gold whilst another is perishing, when thou, to get thee vainglory, takest so much gold, whilst another hast not even what to eat, hast thou not wedged fast thy sins? Put Christ about thee, and not gold; where Mammon is, there Christ is not, where Christ is, there Mammon is not. Wouldest not thou put on the King of all Himself? If one had offered thee the purple, and the diadem, wouldest thou not have taken them before all the gold in the world? I give thee not the regal ornamen”
  15. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: ornament of gold. Let us fear, beloved, lest we also hear what the Prophet said to the Hebrew women who were so studious of outward ornament; “Instead of a girdle, thou shalt be girded with a halter, instead of well-set hair, baldness.” ( Isa. iii. 24 , Sept.) These things and many others, invented only to be seen and to attract beholders, are more alluring than golden ornaments. These are no trifling faults, but displeasing to God, and enough to mar all the self-denial of virginity. Thou hast Christ for thy Bridegroom, O virgin,”
  16. Haggai (Presbyterian) “Jamieson, Fausset & Brown on Haggai 2:8: The silver is mine-- (Job 41:11; Psa 50:12). Ye are disappointed at the absence of these precious metals in the adorning of this temple, as compared with the first temple: If I pleased I could adorn this temple with them, but I will adorn it with a "glory" (Hag 2:7, Hag 2:9) far more precious; namely, with the presence of My divine Son in His veiled glory first, and at His second coming with His revealed glory, accompanied with outward adornment of gold and silver, of which the golden covering within and without put on by Herod is the type. Then shall t”
  17. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: a woman if she be unveiled straightway puts on her veil, giving proof of internal reverence, and a man if he be covered bares his head. Seest thou how the outward behavior proclaims the inward reverence? Then moreover he that sits to hear groans often, and condemns his present life. Let us then, beloved, give heed to the Scriptures, and if no other part be so, let the Gospels at least be the subjects of our earnest care, let us keep them in our hands. For straightway when thou hast opened the Book thou shalt see the name of Christ there, and shalt h”
  18. Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 17:4: The color scarlet, it is remarkable, is that reserved for popes and cardinals. Paul II made it penal for anyone but cardinals to wear hats of scarlet; compare Roman Ceremonial [3.5.5]. This book was compiled several centuries ago by MARCELLUS, a Romish archbishop, and dedicated to Leo X. In it are enumerated five different articles of dress of scarlet color. A vest is mentioned studded with pearls. The Pope's miter is of gold and precious stones. These are the very characteristics outwardly which Revelation thrice assigns to the harlot or Babylon. ”
  19. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: he says, “produce a beautiful effect.” How so? it is a matter of fancy. Are they whiter? No, they are not whiter than pure white marble, nor nearly equal to it. But are they stronger? Not even this can be said for them. 655 655 He refers to pearls. Well then, are they more useful? are they larger? Not even this. Whence then are they so admired, save from fancy? For if they are neither more beautiful, (for we shall find others more shining and more white,) nor useful, nor stronger, whence came they to be so admired? Was it not fro”
  20. Exodus (Baptist/Reformed) “John Gill on Exodus 28:33: A golden bell and a pomegranate, a golden bell and a pomegranate,.... First a golden bell and then a pomegranate, then a bell and then a pomegranate again, and so on: upon the hem of the robe round about; all round the hem or skirts of the robe were they placed in this manner: the Targum of Jonathan says, the sum or number of them were seventy one; but Maimonides (c) says there were seventy two, thirty six in each skirt; and so says R. Levi Ben Gersom; but Clemens of Alexandria (d) has increased the number to three hundred and sixty six, according to the days of th”
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