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That is either —

I. SHALL NOT BE ASHAMED BY THE NON-FULFILMENT OF THAT WHICH IS THE OBJECT OF THEIR CONFIDENT EXPECTATION. It is a confidence which they might well cherish and avow — secure as they are from the mockery of any failure or disappointment in their hopes. All the promises of God in Christ Jesus are yea and amen; and it is because of their certain and punctual accomplishment, that the hope which they inspire is a hope which "maketh not ashamed." When the verse is thus regarded, its reference is to the future, when the promises will all be made good. Then will the believer lift up his head and rejoice. Otherwise, ashamed of the vain and illusory imagination on which he had before rested, he would sink into despair.

II. OR SHALL NOT BE ASHAMED NOW WHEN THE PROMISES ARE ONLY AS YET BELIEVED. Even at this stage might faith have a present and powerful effect in repressing shame, and more especially the shame of making the avowal of itself, and so of testifying for Christ. Like every other principle of strong and felt urgency within, it may delight in the vent and forthgoing of its own utterance, and in bearing down the restraints whether of shame or of fear, which might have otherwise intercepted the expression of it (Psalm 116:10; Psalm 39:8; Matthew 12:34). The apostle was not ashamed, because of the certainty he felt in Him whom he believed, and the firm persuasion he had of His ability to save him. And so he bids Timothy not be ashamed of the testimony of our Lord, who Himself tells us that whosoever shall be ashamed of Him and of His words, of him also shall the Son of Man be ashamed. We like this view of the text. It binds so together the belief of its first clause with the confession of its second, and harmonises the saying that "confession is unto salvation" with the saying that "the end of our faith is the salvation of our souls."

III. FROM THE PROPOSITION OF THIS VERSE A CERTAIN CONVERSE PROPOSITION MIGHT BE DRAWN that might well be used as a criterion by which to test and to ascertain the reality of our faith. If it be true that whosoever believeth on Him is not ashamed, then it should be true that whosoever is ashamed of Him doth not believe. Or, whosoever maketh not confession of Him with the mouth, believeth Him not with the heart. How comes it, then, that Christ and all which is expressly Christian are so systematically excluded from society as topics of conversation? The general emigration of a whole neighbourhood from one country to another in this world would be the constant talk of all its parties. How is it that we meet with nothing like this on the subject of that universal emigration from one world to another? Is it because there are no outfits, no preparations, and therefore no prospects to talk about? — these having no place in the converse just because they have no place in the business or in the hearts of men? They are seldom or never the subjects of speech, just because they are seldom or never the subjects of thought. Or if there be any who think of them, but are ashamed to speak of them — such we say is the overbearing magnitude of the interest at stake that it needs but a realising sense of them to put to flight both the fear and the shame of this world.

(T. Chalmers, D.D.)

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KJV: For the scripture saith, Whosoever believeth on him shall not be ashamed.

WEB: For the Scripture says, "Whoever believes in him will not be disappointed."