Honor versus Shame
By Jonathan Mitchell
After Adam and Eve partook of the fruit from the Tree "of the [situation] to know of beauty and of worthlessness by intimate experience (or: to experience insight concerning what is fine and ideal, as well as what is disadvantageous, harmful, unprofitable, painful, and freighted with sorrow, bad conditions and wearisome labor" - Gen. 2:17, LXX, JM), we are told in Gen. 3:8, that having done so,
"Later (or: Then; And) the eyes of the two were fully opened back up, and so they came to know, experientially, that they had been existing, and were, naked (ones). Later (or: And so) they at some point sewed fig leaves and made (constructed) for themselves [the] effects of putting a garment around (the results of girding; shirts, girdles or aprons)."
But this was not all, for we read in 3:9 that:
"Later on (or: Next; Then) they heard the sound (or: voice) of [the] LORD (= Yahweh) God walking around from the afternoon, toward evening, within the midst of the enclosed garden (orchard; paradise), and so they hid themselves - both Adam and his woman (wife) - from the presence (face) of [the] LORD (= Yahweh) God - within the midst of (or: in union with) the tree (or: = grove) of the enclosed garden (orchard; paradise)."
Then, in 3:11, we are given Adam's response to Yahweh asking where he was:
"I heard Your sound (or: the voice of You) progressively walking around within the midst of the enclosed garden (orchard; paradise), and then I became afraid (or: suddenly feared), because I exist being a naked one (or: I am naked), and so I hid myself." (LXX, JM)
Let us unpack the results of their eating:
a) their eyes were fully opened;
b) they saw that they were naked;
c) they tried to hide their nakedness with a "cover-up" (fig leaves);
d) they hid themselves (in the midst of Paradise, the enclosed Garden);
e) they became afraid because of the awareness of their condition.
This scenario reminds us of the person who is caught "red-handed" in a crime, realizes that his crime is exposed and tries to cover up, and then hides, because of fear. This story, in Gen. 3, tells us of the beginning of shame. But as we read on, the Lord does not shame them, but rather, provides a covering (atonement) for them, and then explains the results of the death which has happened to them, then finally sends them from the Garden into the harshness of the realm outside. Keep in mind that it was the visual awareness of their condition (nakedness) which brought the shame and the fear.
"There can be no honor in a society that cannot grasp the concept of shame. These two polar opposites function as the foundation of a social control mechanism designed to value honorable behavior and speech and to avoid whatever may result in shame. Realistically, it is also possible that if a person is certain that their bad behavior cannot be detected or found out, then the likelihood that they will engage in dishonorable behavior is increased. However, even without the possibility of others knowing about their actions, feeling guilt or shame can still cause us to be able to interrupt actions that violate derived social standards. If a person is capable of listening to their inner voice, then incorrect or inappropriate action can be prevented." (Published online: The Bible and Interpretation, News and Interpretations on the Bible and Ancient Near East History Considering the Value of the Honor-Shame Paradigm in Ancient Israel Bible Interp (arizona.edu) )
Matthews concludes his article, saying, "According to this social framework, governed by the desire to avoid shame and obtain honor, the society as a whole can achieve harmony." He further points us to two Psalms (25 and 119) which speak specifically of shame in Israel's ancient culture. Ps. 25:
1. Face to face with (or: Toward) You, O LORD (=Yahweh), I lift up my soul (raise my consciousness)!
2. O my God, I have placed my confidence upon You, and I remain persuaded and convinced. I could not at any point be dishonored, or be put to shame. And so, do not at any point let my enemies (the folks hostile to me) scorn, laugh-down-on or deride me,
3. for it also follows that all those continuously remaining under as support, or habitually waiting for, You (or: patiently enduring with You) would by no means at any point be dishonored, or be put to shame! Let those habitually lawless through what is empty (by means of a witless or vain act; through what give no results) be dishonored and shamed. (LXX, JM)
Ps. 119:
6. Then (At that time), I would in no way (could certainly by no means) be dishonored or put to shame in my [situation; circumstance; condition] to habitually look attentively upon (fully observe well on) all Your inner plans, intents and ends that are in Your view (or: the inner, implanted goals and destinies from You)....
31. I was cemented to the pavement (glued to the floor; was brought close to the ground) for Your testimonies (with Your evidences; by Your testimonies; in testimonies from You), O LORD; You would not repeatedly put me to shame....
46. And I kept on speaking centered in Your testimonies (in union with the witnesses and evidences from You) before (in the presence of) kings; and I was not ashamed....
80. At once cause my heart to be birthed (or: come to be) blameless, in union with Your rightful acts (or: centered in the effects and results of the just deeds and rightwising actions of the Way pointed out, from You), so that I would not be put to shame (or: may not be dishonored). (LXX, JM)
The old covenant writings contain many places where the words, or situations, regarding shame can be observed. Likewise, in those writings, we find honor as an important value. In both the OT and the NT, the idea of honor is inherent in the term, "glory." Glory can be expressed as an assumed appearance, or in a good reputation. Although not always strictly spelled out, most all cultures throughout history have - and still do, today - held an "honor versus shame" framework embedded within them. The human ego normally lives in this social environment. Israel's Law made honor a founding principle of the basic cultural unit:
"Honor your father and your mother, as Yahweh has commanded you, so that your days may be prolonged, and that it would go well with you..." (Deut. 5:16).
All four Gospels cite Jesus quoting this to the Judeans. Paul references it in Eph. 6:
2."Be continuously honoring (holding in respect; valuing; reverencing; treating as precious and with dignity) your father and mother," which very one is a foremost implanted goal (impartation of the finished product within; inward directive) within an act of promising (or: centered in a pledge; or: = that embodies assurance).
On the other hand, failure, lack of success, judged guilty of crimes, low performance (in any area of life), or lack of some social grace, have all been sources of shame that have either been put on people by others, or that people put on themselves, because they do not "measure up" to some standard of their society. In today's Western World, we can daily see shaming happening... both in our societal and political arenas, and even in Christianity where folks are supposed to love others. The Church has often forgotten that Paul said, "bless, and do not curse [people]" (Rom. 12:14). Shaming has become weaponized for public agendas.
An example of shaming is found in vs. 11, in the parable of the Pharisee and the Tax Collector, in Lu. 18:
10. "Two men walked up into the Temple courts to think or speak of having goodness, ease and well-being (or: to pray). The one [was] a Pharisee (a Separated One), and the different (or: other) one, a tax collector (or: a tribute or customs contractor; tax farmer).
11. "The Pharisee, standing [apart] by himself, began affirming to have these good things, referring to himself (or: praying these things toward himself): 'O God, I continue affirming the goodness of grace, giving thanks to You that I am not even as the rest of the people (humans) - extortioners, unjust folks, adulterers - or even as this tax collector!
12. "'I habitually fast twice a week; I continually tithe (give the tenth of) everything - as much as I continue acquiring.'
13. "But the tax collector (or: tribute contractor), standing far off (= remaining at a distance, in the background), continued unwilling even to lift up his eyes to heaven (or: unto the atmosphere or sky) - and in contrast kept on beating (striking; - a customary, symbolic act expressing grief or repentance) his chest, repeatedly saying, 'O God, at your mercy seat let me, this failure (the one who has deviated and missed the goal; the sinner), be sheltered and cleansed!' [Isa. 66:2]
14. "I am now saying to you folks, this man walked down unto his home being one having been rightwised (delivered, turned in the right direction and placed in right relationship within the Way pointed out), rather than (or: alongside of) that one, because everyone [who is] constantly lifting himself up (exalting himself) will be brought low and humbled. Yet the person habitually humbling himself and placing himself in a low position will be lifted up, exalted and promoted." [Mt. 18:4; 23:12]
What? Did Jesus just turn the Jewish honor/shame society on its head? Let us look at other of His counter-cultural teachings:
"Therefore, whoever will be progressively bringing himself low in attitude, situation and condition, so as to be humble, insignificant and unimportant in his own eyes, like this young child - this person is the greater (= more important) within the heavens' reign (or: in the sphere of the kingdom emanating from the atmospheres)" (Mat. 18:4). "So, whoever shall exalt (= promote) himself will be progressively humbled and broughtlow, and whoever shall humble himself (bring or make himself low; = demote and make himself of little significance) will continue being lifted up and exalted (= promoted)" (Mat. 23:12).
We see a lived-out parable, by Jesus, in Jn. 13:
5. Next, He proceeds to cast (= pour) water into the washbasin and was beginning to successively wash the feet of the disciples, and to continue to wipe [them] dry with the linen cloth (or: towel) with which He had girded Himself....
12. After (or: When, then,) He had washed their feet, He took His outer garments (= He put them on) and then reclined back again [at the table couch]. He said to them, "Are you men coming to know and personally understand what I have done for you, and now it continues accomplished (or: practiced to you, and it stands performed; constructed in you, and now it is built; produced with and among you folks, and now the production remains established)?
13. "You men are repeatedly addressing (calling) Me, 'Teacher (= Rabbi)' and 'Lord (Master),' and you keep on speaking (or: saying [it]) beautifully (ideally; finely), for it follows that, I am.
14. "Therefore, if, as is the case, (or: since) I Myself - the Master (Lord) and the Teacher - wash your feet, you men also are constantly indebted (obliged; continuously owe it) to be habitually washing one another's feet.
Life for His apprentices had obligations that are different from the traditional Jewish culture. Jesus had just performed the work of a household slave. He enjoined His apprentices to do the same. Later, we find Paul introducing himself to the called-out communities in Rome, as himself being "a slave of Jesus Christ" (Rom. 1:1). In fact, we observe startling statements in the letter written by James, chapter 4:
9. You folks must endure labor and hardships, and be miserable and wretched; you must mourn, and you must cry; your laughter must be converted into mourning, and joy into dejection with [your] eyes cast down;
10. you folks must consequently be made low (humbled; demoted; brought to a low station), in the Lord's sight (= in [Yahweh's, or Christ's] presence), and then He will progressively lift you up (or: continue elevating you).
In vs. 10, the verb of the first clause is imperative, and is in the passive voice: we must "be made" low. However, there are also times that are like what David wrote, in Ps. 30:11,
"You have turned, for me, my mourning into dancing. You have put off my sackcloth."
Our expectation is that He will progressively lift us up. When God lifts us up, we are raised into a place of honor. In Lu. 15, the Father did this to the returning prodigal by placing "the best robe on him," and "a ring on his finger," and "sandals for his feet" (slaves normally went barefoot, in those times and cultures). We find Peter recalling the Father bringing honor to His Son:
"for you see, from the side of (or: [standing] beside) Father God, [He was] receiving honor (value; preciousness) and glory (or: an assumed appearance; a reputation) from a Voice being carried to Him by the fitting greatness and majesty of Glory, that is, from an assumed appearance of a manifestation which called forth praise (or: = of a Sound or Shout being swept along under the magnificent grandeur of the Sh'khinah Presence) such as follows:
'My Son, My Beloved One, is This One [other MSS: This One is existing being My Son, My Beloved One] into the midst of Whom I Myself placed delight [other MSS: within Whom I was well pleased, and approve; in union with Whom I have good thoughts].'" (2 Pet. 1:17)
Then, in 1 Pet. 2:17, Peter admonishes his listeners to:
"Value everyone (Honor all)! Habitually love (Keep up the urge toward the union of; Keep on accepting) the brotherhood (the group of siblings; = the organism of fellow-believers)! Practice reverence to God (or: Habitually awe God; Be constantly respecting and revering God)! Be continuously valuing and showing honor to the king (or: the One Who reigns)."
Now Paul, in 1 Cor. 4, gives us another picture: that of people who were active in sovereign ministry (following the Pattern of Jesus), in the Kingdom:
13. being incessantly defamed (slandered; plied with ill-rumors; [other MSS: blasphemed]), we regularly called them to our sides (or: normally entreat and offer assistance, constantly performing as paracletes; [cf Rom. 12:14; 1 Pet. 3:9]). [Still], we were made to be as that which results from an all-around-cleaning of this world of the aggregate of humanity (or: as the off-scouring results, as the filthy refuses, and as outcasts, from the organized, dominating System of culture, religion, economy and government) - as wiped-off filth and scraped-off scum of all things, and of all people - until right now! [cf Jn. 3:16; Gal. 4:13-14]
14. I am not continuing to write these things [to be] constantly shaming you folks (or: turning you back within yourselves), but to the contrary, as my beloved children (accepted born-ones to whom I urge for reunion; [cf 1 Thes. 2:11]), I am progressively placing things in your minds.
God does not shame people. He corrects them and points out their conditions to them, but this is to wake them up into resurrection Life which will transform them, and release them... from society-imposed shame, or from self-imposed shame (like the prodigal son, "I am no longer worthy..."). He raises us up into His own resurrected glory, seating us with Himself in the "heavenly spheres" (Eph. 2:5-6). We see this latter behavior in how the Father received his returning prodigal son (Lu. 15:20-24).
Living with a sense of shame is like death... it leaves us in depression, fearing that we can never rid ourselves of the guilt or the shame. But His eschatological deliverance will engulf us into the realm of another death: His (Rom. 6:3). And this brings us into the place of honor (His Honor) where we can walk (live our lives) "in newness of Life" (6:4),
"then certainly we will also continue being [in, and with the effects of the likeness] of The Resurrection" (6:5b),
and thus,
"we will also continue living together in Him (by Him; for Him; to Him; with Him)" (6:8b).
Beauty for ashes (Isa. 61:3); Honor instead of shame.
We began these thoughts in the Garden story, with Yahweh covering their nakedness with skin, and thus, removing the shame which Adam and Eve felt. But now, while living in the new creation (2 Cor. 5:17), Paul tells us of a different covering which we now possess:
"we constantly have (presently possess) a dwelling structure or place (a building for an abode) forth from out of the midst of God: an eonian act of building a roofed house - not made by hands - resident within these atmospheres (or: in union with the heavens). It follows that also, in union with this, we are continuously groaning, utterly longing and constantly yearning to fully enter within and to completely clothe upon ourselves our dwelling-house (habitation) - the one [made] out of heaven (or: the one from, or of, atmosphere) - since, in fact, also being folks at some point entering within and clothing ourselves (or: being dressed, also), we will not continue (or: proceed) being found naked... to fully enter within and to add clothing upon ourselves, to the end that the mortal (or: this mortal thing) may be drunk down and swallowed under (or: by) The Life" (2 Cor. 5:1b-4; cf Rev. 21:10).
Where we began with shame, we now have honor... the Honor of wearing Christ as our covering (Rom. 13:14a), and having "the glory of God" (Rev. 21:11a). In Christ, there is no shame. You see, the Kingdom of God is not an honor/shame society; rather it is the realm of:
"Eschatological Deliverance flowing together in fair and equitable dealing which brings justice and right relationship, in the Way pointed out (or: a being Turned in the right direction; Rightwisedness; covenant inclusion and participation), Peace and harmony from the Joining, and Joy within the midst of a set-apart Breath-effect (or: centered in union with the sphere of Holy Spirit)" (Rom. 14:17).
In this new creation, there is no condemnation; only freedom, which comes from the Spirit's Life (Rom. 8:1-2). In this higher realm of consciousness, we operate with the awareness of Peter's admonition:
Jonathan
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