John Calvin Commentary Genesis 24:22

"And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold," — Genesis 24:22 (ASV)

The man took a golden ear-ring. His adorning the young woman with precious ornaments is a sign of his confidence. For since it is evident by many proofs that he was an honest and careful servant, he would not carelessly throw away the treasures of his master. He knows, therefore, that these gifts will not be wasted; or, at least, relying on the goodness of God, he gives them, in faith, as a pledge of future marriage.

But it may be asked, whether God approves ornaments of this kind, which relate not so much to neatness as to display? I answer, that the things related in Scripture are not always suitable for imitation. Whatever the Lord commands in general terms is to be considered an inflexible rule of conduct; but to rely on particular examples is not only dangerous, but even foolish and absurd.

Now we know how highly displeasing to God is not only display and ambition in adorning the body, but every kind of luxury. In order to free the heart from inward sinful desire, He condemns that immoderate and superfluous splendor, which contains within itself many temptations to vice. Where, indeed, is pure sincerity of heart found under splendid ornaments?

Certainly, all acknowledge this virtue to be rare. It is not, however, for us to explicitly forbid every kind of ornament; yet because whatever exceeds the modest use of such things is tainted with some degree of vanity, and more especially, because the sinful desire of women is, on this point, insatiable, not only moderation, but even abstinence, must be cultivated as far as possible.

Furthermore, ambition silently creeps in, so that the somewhat excessive adornment of the person soon leads to disorder. Regarding the earrings and bracelets of Rebekah, as I do not doubt that they were those used by the wealthy, so the moral standards of the age allowed them to be used sparingly and modestly; and yet I do not excuse the fault.

This example, however, neither helps us nor alleviates our guilt if, by such means, we excite and continually inflame those depraved lusts which, even when all incentives are removed, it is extremely difficult to restrain. The women who desire to shine in gold seek in Rebekah an excuse for their corruption.

Why, therefore, do they not, in the same way, conform to the same austere lifestyle and rural labor to which she devoted herself? But, as I have just said, they are deceived who imagine that the examples of the saints can justify them in opposition to the general law of God.

Should anyone object that it is offensive to the modesty of a virtuous and chaste maiden to receive earrings and bracelets from a man who was a stranger, whom she had never before seen, it may be, in the first place, that Moses omits much of the conversation between them, which probably persuaded her to accept them.

It is also possible that he recounts first what happened last. For the text soon after states that the servant of Abraham inquired whose daughter she was. We must also take into account the simplicity of that age. Why was it not considered disreputable for a young woman to go alone out of the city, unless it was because the moral standards of that time did not demand such strict protection for modesty?

Indeed, it appears from the context that the ornaments were not given to her for a dishonorable purpose; rather, a portion was offered to her parents to facilitate the marriage contract. Interpreters do not agree on the value of the presents.

Moses estimates the earrings at half a shekel and the bracelets at ten shekels. Jerome, instead of half a shekel, reads two shekels. I believe the correct interpretation is that the bracelets were worth ten shekels, and the frontal ornament or earrings worth half that sum, or five shekels. For since nothing is added after the word bekah (בקע), it refers to the greater number. Otherwise, there is no suitable proportion between the bracelets and the ornaments for the head. Moreover, if we take the shekel as four Attic drachms, the value is insignificant; therefore, I think the weight of gold is indicated, which makes the sum much greater than the piece of money called a shekel.