SHAME (בּﯴשׁ֒, H1017, בֹּ֫שֶׁת, H1425; αἰσχύνη, G158; and other Heb. and Gr. words). The word shame occurs in the RSV over 150 times. It is coupled with defeat, reproach, nakedness, folly, contempt, poverty, unseemliness, cruelty, and nothingness. It is a debasing emotion arising from a consciousness of impropriety, offense, injured reputation, hurt pride, or guilt. In most Biblical references it is associated with religion, with only a few instances relating to social prestige. While there are many aspects to shame, two classifications are comprehensive.

1. Subjective shame. Sin is the primary source of all shame, expressing itself through various media. Scripturally, the first of these is nakedness, having a dualistic meaning—physical and spiritual. In their primordial state “the man and his wife were both naked, and were not ashamed” (Gen 2:25), but after they sinned they were ashamed of their nakedness in God’s presence (3:10; cf. Rev 3:18).

After expulsion from the garden of Eden, righteousness precluded shame, while wickedness produced it. David said, “O my God, in thee I trust, let me not be put to shame...let none that wait for thee be put to shame” (Ps 25:2f.). This plea is often reiterated by psalmists and prophets (Pss 25:20; 31:1, 17; 119:6, 31, 46; Isa 49:23; Jer 17:18; cf. Zeph 3:11). Paul picked up the old Heb. refrain, and declared, “I was not put to shame,” and “I shall not be put to shame” (2 Cor 7:14; 10:8). And, quoting from Isaiah’s prophecy concerning Christ, he says, “He who believes in him will not be put to shame” (Rom 9:33b; cf. 1 Pet 2:6).

One may bring shame upon himself, as the Israelites did in having Aaron make them a golden calf (Exod 32:25). Tamar begged Amnon to spare her the shame of fornication (2 Sam 13:13). Those who deride and hate God’s people invite their own shame (Job 8:22; Pss 57:3; 71:24b; 129:5; 132:18; Isa 66:5c). Those who worship images (Ps 97:7), and those who make and worship idols are put to shame (Isa 42:17; Jer 50:2; 51:17) as are diviners (Mic 3:7). Heathen nations and their gods shall be put to shame: Egypt, Kiriathaim, Moab, Bel, and Merodach (Jer 46:24; 48:1, 20; 50:2). Israel’s apostasy brought her shame through God’s judgment (Ezra 9:7; Isa 3:24c; 30:3-5; Ezek 16:36; Hos 10:6; Nah 3:5). Moreover, God’s judgment put Israel to shame by other nations (Jer 2:35f.).

Wicked and rude people may cause shame to those of nobler nature. David’s goodwill servants “were greatly ashamed” by the humiliating treatment given them by the Ammonite king, Hanun (2 Sam 10:1-5). David called on God because of “my shame and my dishonor” caused by foes (Ps 69:19). A violent son “causes shame and brings reproach” (Prov 19:26). The survivers of the Babylonian exile were reported to be “in great trouble and shame” (Neh 1:3). Most of all, Jesus endured the shame of the cross at the hands of evil men (Heb 12:2; cf. Isa 50:6).

2. Objective shame. Shame is a component of divine judgment on sin. It is therefore an instrument to be dreaded, and also one to employ against an enemy.

The Hebrews delighted in the shame of the ungodly. “Let the godless be put to shame” (Ps 119:78; cf. “the wicked” in 31:17a). The final place of the wicked is accursed with shame. “God will scatter the bones of the ungodly; they will be put to shame” (Ps 53:5b). Elam and her accessories in crime will bear their shame with those “whose graves are set in the uttermost parts of the Pit” (Ezek 32:23). In the resurrection all “shall awake, some to everlasting life, and some to shame and everlasting contempt” (Dan 12:2).

The worst that a Heb. could wish on his enemy was that he be put to shame. It was often invoked, sometimes coupled with another curse: “shame and dishonor”; “shame and confusion”; “put to shame and consumed” (Pss 35:4, 26; 71:13; cf. Pss 40:14; 70:2; 109:28; Jer 17:18a).

In the NT avoidance of shame was sought and taught. Joseph declined to put Mary to shame (Matt 1:19). Jesus taught that humble decorum at feasts might avoid shame (Luke 14:9). Paul taught that the worldly wise and strong were put to shame by God’s choice of the weak and foolish (1 Cor 1:27). Concerning bad conduct, he said, “It is a shame even to speak of the things that they do in secret” (Eph 5:12). Some are so worldly that “they glory in their shame” (Phil 3:19). Paul was ashamed of the Corinthian church because it did not have men wise enough to be peacemakers among the brotherhood (1 Cor 6:5). To young Titus he wrote that a Christian’s deportment should be “so that an opponent may be put to shame” (Titus 2:8; cf. 1 Pet 3:16). Jesus had put His adversaries to shame (Luke 13:17). Christians should be ready to meet Christ at His Second Coming without shame (1 John 2:28).

Bibliography Mould, Bible History (1966), 25, 518-524, 595f., 667f.