"Kosher" Jewelry: The Biblical guidelines for adornment

Introduction:
There are generally two polarised views in Christianity regarding jewelry wearing. In one camp, persons argue that jewelry should not be worn any at all. Another camp says that it is what is in the inside that counts and that God does not care about the outside. But what does the Bible say about the matter. This year, God's direction to me is to go neither to the left, nor the right (don't get involved in extremes). As such, I decide to go with an open mind into the subject and study what the Bible actually says about this topic of jewelry wearing, rather than relying on the partisan arguments.

I must begin by indicating that based on my non-biblical or extra-biblical research on jewelry has mentioned that jewelry wearing seems to have originated from the practice of wearing amulets, or magic charms. For example in the book of Enoch, it is said that fallen angels taught women to adorn themselves with jewelry and even made the first jewelry (Enoch 8:1). Further sources such as the Jewish Encyclopedia suggest that 'all ornaments worn on the person seem to have been originally amulets' (Amulet, 2011). Another source, Cox (2011) cites a source without sufficient bibliographic detail that suggests that "it is possible that bracelets, anklets and rings may have at one time been amulets and to have participated in the general tendency for amulets to degenerate into ornaments (Regalia, ERE, Vol. 10, p. 637)". Jewish sources also indicate that the only jewelry that is Torah-approved is jewelry that carries the Word of God on hand or on the forehead as a reminder of our obligations to God and his covenant and promises. Catholic sources also indicate that the early church also adopted this idea. According to Hassett (1907) "following the example of Moses, who sought to turn the minds of the Jews from the superstitious emblems to which they were accustomed in Egypt, by substituting for them symbols of an elevating character, the Church, while forbidding amulets, permitted the use of emblems which would remind the bearers of some doctrine of Christianity".

These sources aside, we examine the Bible itself.

What the Bible says?
The Bible first of all does seem to permit the wearing of certain jewelry. It also states wear acceptable Biblical jewelry can be worn. According to the book of Proverbs, Biblical approved jewellery is worn around the head and neck (Proverbs 1:8-9; 3:1-3). Further, Deut. 6:4-9 suggests that hand or emblem on the forehead can be worn (specifically verse 8). In all of these scriptures, Biblically approved jewelry consists of written teachings or commandments that reminds us to be loyal and faithful to God. In general Biblically approved jewelry are things worn on our bodies to remind us and others of God's instructions. Any other jewellery wearing seems to be a form of idolatry. In Genesis 35:1-4, we see a unique story where jewelry was associated with idols and that part of the preparation to meet God required changing outward apparel including jewelry. Further, God discusses in the 10 commandments that we should not creates any grave images in the form of any thing (Exodus 20:4).  

Even in the approved jewelry wearing, there seems to be no allowance for earrings. Piercing of the flesh forbidden, except if one wishes to become a man's slave for life (Leviticus 19:28; Deut. 14:1-2; Exodus 21:6). In general the principle is that we are to wear on our clothing  things that honor God, including embroidery (Numbers 15:37-41). In principle, everything worn by a person is point to God and not self. Our bodies are not our own, and we are to use them to bring honour to God (1 Cor. 6:19-20). This is especially important as Christ, the head of the body has already been pierced and tattooed for our sins, we now as his body just need not to have any such marks upon us of our own doing, but bear in our bodies his image and likeness (1 Cor. 15:49).

Conclusion

Based on scripture, our adornment ought to be done in a way that solely glorifies God. We ought not to dress to be fashionable, but rather, we must dress to remind ourselves and others to be faithful to God. While we are God's earrings and jewels accentuating God and make him attractive to other people and nations, this does not mean we must dress as how the secular world defines "attractive". Based on the scriptural evidence, I tend to take the perspective that if we wear any jewelry or adornment, it should be text of scripture or Bible verses or words that reminds us of God. Further, if we wear any thing (whether bits of wood, bone, stone, or other natural objects), as the people of faith (or scripture) we should wear engravened or written scripture on these objects that refer us and others to God. However, to summarise, the guiding principle when putting on any clothing or object is: will this cause me and others to be faithful to God and his teachings.


References:

Amulet. In (2011). JewishEncyclopedia.com. Kopelman Foundation. Retrieved from http://www.jewishencyclopedia.com/articles/1445-amulet

Cox, W. (2011). The origin of the wearing of earrings and jewellery in ancient times. Christian Churches of God. Paper No. 197. (Edition 2.0 19970405-20010215-20110511). Retrieved from http://www.ccg.org/english/s/p197.html

Hassett, M. (1907). Amulet. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved from http://www.newadvent.org/cathen/01443a.htm

How I view Christian life?

I have learned so much from being Christian. However, I must admit that not every Christian that I have met has learned the same lessons that I have.

First of all, I have learned that Christianity is very diverse (theologically, doctrinally and even culturally). Being Christian is belonging to a globally diverse group of people who trace their traditions, practices and beliefs to the same source, but yet practice and implement their faith differently. In some instances, we believe different things and come to different conclusions about the same historical text, our same common heritage, history and traditions.

Seeing that we come from such diversity, as a Christian I have been forced to learn to cope with uncertainty and such diversity. This includes learning that it is wrong to force your convictions on others within the faith. You cannot believe that everyone must believe as you do and that everyone ought to see and know what you see and know. Even within the same denominations, I have observed and learned that there are differences of opinions on even the same denominational heritage. As such, in order to maintain unity, a Christian must operate within this diversity and learn to respect the convictions of others, even if one personally disagrees.

In essence, I have learned that I can't force anyone to believe what I do. I can only present my personal convictions to others and let the Holy Spirit do the rest of the work of either reproving me for error or correcting my brethren (or sistren).

Hence much of the work of evangelism is personal. We need to study, pray and meditate upon the scriptures, events and even nature to arrive at convictions about what is right and wrong. Then we need to share our convictions, revelations and justifications (or proofs) with others and let them personally decide for themselves whether or not they are also convicted and persuaded as we are.

Hence, I believe Christians must have the freedom to arrive at our own conclusions and share those conclusions with others. However, we must also give others the freedom to disagree without judging dissenters as being hell-bound.

Today, I find myself at the crossroad of being skeptic of dogma, traditions and doctrines, especially if I perceive these as being modern inventions with little historical roots in 1st century Christianity. I am further suspicious of denominational leaders as I know that many have received their theology degrees under the study and supervision of unbelieving Bible scholars. [This is one of the reasons why I do not want to be a pastor, though I feel the calling.]

I consider myself as an explorer within the Christian ideological landscape. I have a map, (a centuries old text written about historical events, peoples and lands). I also have tour guides (translators, pastors and spiritual leaders), who provide annotation and commentary to guide my understanding of the map (unto salvation). However, even with the map and the guides, one still has to uncover for oneself the meaning and understanding of the Christian frontier and find the way that leads to eternal life.

Today, more than ever, I find that Christianity is more about dialogue and conversation than it is about sermons (at least the non-interactive ones). I must have my own personal convictions about Bible "truths", but must also be willing to listen to others and understand how they may see those "truths" differently from me. I must have my own spiritual priorities, but still be willing to accept that other Christians order their spiritual priorities differently. At the end, it about our own convictions and on how God sees our work and faith that matters. Did he give you a particular light that you have refused or rejected? Did he give you a personal instruction or calling that you have not obeyed?

This reminds me of a sermon I once heard from a Seventh-day Adventist evangelist, Pastor Glen Samuels. According to Samuels, Terah, Abraham's father, got God's call to leave Ur for Canaan. On the way, Terah settled in Haran and apparently no longer obeyed the call of God. Eventually, Terah died in the land of Haran and never made it into Canaan. After his death, God then passed on the calling to his son, Abram (Abraham) (See the story in Genesis 11:31-2)

The big questions to ask are:

• Is there a call on your life that you are rejecting?
• Are you going to be like Terah and die before you fulfill what God has called you to do?

How my theology is being challenged in Canada

The Lord is surely dealing with my worldview here in Canada, exposing me to radical rebuke and corrections through my circumstances, experiences and readings. More than any sermon, my lived experiences are pointing out flaws in my understanding of Scripture and the applications to real life. In this post, I just want to share how some of my theology and theological views are undergoing "reformation".

For the Sabbath of May 25, 2013, I listened keenly to a discussion on the practice of Adventism by Africans and Caribbean folk/nationals. It was noted that while both groups shunned jewellery and make-up wearing (to a greater extent than North American Adventists), both Caribbean and Africans emphasize fancy dress, attire, hats, accessories and even cars. One of the persons speaking made mention that where she comes from, "Adventists are known by how they dress".

Yet, in my own experience, the ideas apply not only to Adventists, but to most Christian denominations that I am acquainted with. Most Christian denominations that I have fellowshipped with put some amount of pride in the material things and/or outward appearance. Make-up, jewellery, accessories, fancy dress/attire, and fancy hairstyles are more or less a feature of every institutionalised Christian denomination that I have visited. These are in contrast to the Biblical admonition given by Apostle Peter to women:

3 Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. 4 Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. 5 For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, (1 Peter 3:3-5; New International Version)

Here is my simple rule for modest dress: if you do not need it, do not wear it! You only need clothing that is functional, that covers your body parts and do not reveal too much to others.

Yet, most of the assault on my theology comes from this book by Bruno Dyck entitled Management and the gospel: Luke's radical message for the first and twenty-first centuries:

Dyck does a critical inquiry into management and the dominant viewpoints on the teachings of Jesus in Luke. His radical interpretations have revealed to me how Christians today have not rightly interpreted the practice of Christianity as taught by Jesus. My take home points from the book so far are:

1. Christians must not practice acquisitive economics (seeking to increase our money and wealth), but rather, we should practice redistributive economics (sharing wealth with others). For example, a Christian must not have money put down in the bank to earn interest. Instead, we must redistribute the money that we do not have immediate need for to help those who have immediate needs to be addressed.
2. We must challenge the social economic order of the day that allows individuals to heap riches upon riches, through making debtors of others. We must also challenge income inequality and the situation where there are those that have more than they need and still hoard resources, while ignoring to help others who have dire immediate needs.

If there is one thing that I most value about Canadian culture is this tendency to live by those two principles, whereas my own Jamaican culture tend to justify inequality and not sharing wealth. Yet, I find that Christianity as practiced today by multitudes, tend to do the same: buy and wear things that they do not need, adorn their facilities and institutions with things that are unnecessary, and ignore the needs of members within who really need help. May God make these lessons stick with me and you for the future and make us like his son Jesus, to challenge the establishment and also to make the personal adjustment in our thoughts and attitudes.



Reference:

Dyck, B. (2013). Management and the gospel: Luke's radical message for the first and twenty-first centuries. New York: Palgrave Macmillan.