Reference: Shame
Hastings
1. In the first Biblical reference to this emotion (Ge 2:25; cf. Ge 3:7) 'shame' appears as 'the correlative of sin and guilt'; it is 'the overpowering feeling that inward harmony and satisfaction with oneself are disturbed' (Delitzsch, Com., in loc.). From the OT point of view the crowning shame is idolatry: 'As the thief is ashamed when he is found, so is the house of Israel ashamed; they say to a stock, Thou art my father' (Jer 2:26; cf. Isa 41:11; 42:17). The all-inclusive promise to those who trust in God is 'none that wait on thee shall be ashamed' (Ps 25:3 RV; cf. Ps 119:8,30; Isa 45:16 f., Isa 49:23; 54:4 f., Jer 17:13; Joe 2:25 f., Ro 5:5; 9:33; 10:11). The absence of shame is always regarded as an aggravation of sinful conduct: Job (Job 19:3) reproaches his friends because they are 'not ashamed' of dealing hardly with him; the climax of Jeremiah's complaint (Jer 6:15) against those who had 'committed abomination' is that 'they were not at all ashamed, neither could they blush' (cf. Jer 8:12; Zep 3:5,11). The culmination of shamelessness is seen in those 'whose glory is in their shame' (Php 3:19); but in this passage, as elsewhere (Isa 50:3; cf. Pr 10:5; 25:3), 'shame' is, by a natural transference of ideas, applied not to the inward feeling, but to its outward cause. The degradation of those 'whose god is their belly' is seen in their boasting of conduct which ought to have made them ashamed of their perversion of gospel liberty into sinful licence. The return of shame is a sign of true repentance: 'then shalt thou remember thy ways and be ashamed' (Eze 16:61, cf. Ezr 9:6).
2. The consciousness of shame varies with the conventional standards adopted in any society. For example, poverty (Pr 13:18), leprosy (Nu 12:14), widowhood (Isa 54:4) may be viewed as involving 'shame,' though there is no blame. In the sense of violation of propriety St. Paul applies the word to men who wear their hair long and to women who wear it short (1Co 11:6,14, cf. 1Co 6:5; 14:35); by an analogous adaptation of its meaning he describes God's ideal 'workman' as one 'that needeth not to be ashamed' (2Ti 2:15).
3. In the NT sin is pre-eminently the shameful thing (Ro 6:21; Php 3:19; Eph 5:12; Jude 1:13; 1Jo 2:28; cf. 1Jo 3:6). But the distinguishing characteristic of the early 'Christian use of the word is' the trans valuation of values.' 'Jesus, the author and perfecter of faith,
See Verses Found in Dictionary
For whoever will be ashamed of me and of my words in this [spiritually] unfaithful and sinful generation, the Son of man will also be ashamed of him when He returns in the splendor of His Father, accompanied by the holy angels."
For whoever will be ashamed of me and of my words, the Son of man will [also] be ashamed of him when He returns in His own splendor and that of the Father and of the holy angels.
I am not ashamed of the good news [i.e., the Gospel], because it is God's power for [bringing] salvation to every person who believes [in Jesus]; first to Jews and then to Greeks [i.e., unconverted Gentiles].
And [having such] hope keeps us from being disappointed, because God's love [for us] has been poured out in our hearts by the Holy Spirit, who was given to us [by God].
What benefit did you receive at that time from doing the things you are now ashamed of? For the end of such behavior is [spiritual] death.
Even as it is written [Ex. 28:16], "Look, I am placing a stone in the city of Zion that people will stumble over and a rock on which they will trip and fall. But the person who believes in Him will not be put to shame [i.e., he will never have unforgiven sin brought up against him]."
For the Scripture says [Isa. 28:16], "Whoever believes in Him [i.e., Christ] will not be put to shame." [i.e., he will never have unforgiven sin brought up against him]
I am saying this to make you ashamed. Can there not be found one wise person [there] among you who is able to decide [on a matter] between his [Christian] brothers?
So, if a woman does not cover her [physical] head [i.e., with sufficient hair or a cloth shawl], she might as well cut her hair off. But if it is a shame for a woman to cut her hair off or shave her head [See note on verse 5], then she should have her head covered [i.e., with hair or a shawl].
[And] does not the very nature of things teach you that it is disgraceful for a man to have long hair? [Note: The prevailing, worldwide custom, observable to Paul even in his day, was shorter hair on men and longer hair on women. The fact of exceptions to this arrangement only proves the rule. See Num. 6:5; I Sam. 1:11].
And if they want to find out about something, they should ask their own husbands at home [i.e., instead of asking someone else in the assembly and thereby suggesting insubordination to their husbands]. For it is a shame for a woman to speak in the assembly. [See verse 34].
But the last thing I want to do is brag [about such things]. For [if I had any bragging to do at all], it would be about [salvation through] the cross of our Lord Jesus Christ, for it is through Him that this [sinful] world has been crucified [i.e., died] as far as I am concerned and I have been crucified [i.e., died] as far as it is concerned.
For it is shameful even to talk about the things they do in private.
Their [ultimate] end is [spiritual] destruction; their god is their appetite; they boast of what they ought to be ashamed of, and they [constantly] think about worldly things.
Their [ultimate] end is [spiritual] destruction; their god is their appetite; they boast of what they ought to be ashamed of, and they [constantly] think about worldly things.
So, do not be ashamed to testify for our Lord, or ashamed of [being associated with] me, His prisoner, but [be willing to] suffer hardship with me for the sake of the Gospel, relying on God's power [to sustain you].
For I am suffering these things [See verse 8] for this reason [i.e., because of being a Gospel preacher]. Yet I am not ashamed because I know whom I have believed in [i.e., Jesus], and I am convinced that He is able to guard what I have entrusted to Him [i.e., Paul's spiritual well-being] until that day [i.e., the day of judgment].
[But], may the Lord grant mercy to Onesiphorus' family, for he cheered me up many times and was not ashamed of my [being in] chains.
Do your best to present yourself as a worker who is approved by God [and] does not have to be ashamed, [because you are] accurately handling [i.e., explaining] the message of truth.
For, both the One who makes people holy [i.e., Jesus], and those who are made holy [i.e., Christians], all come from one [Father], and for this reason Christ is not ashamed to call them His brothers,
But instead, they longed for a better country, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for He has prepared a city for them.
We should fix our eyes on Jesus, the pioneer and completer of the [or, "our"] faith. [Note: Jesus is here pictured as the one who completely fulfills the life of faith, or who provides us with the ability to live such a life]. [And] because He could look forward to joy, He endured the cross, despising its shame, and has sat down at the right side of God's throne.
But if a person should have to suffer because he is a Christian, he should not be ashamed [of it], but instead, he should bring honor to God by [wearing] the name [of Christ].
And now, little children [i.e., dear ones], continue to live in [fellowship with] Christ, so that when He appears, we may have boldness and not have [any reason] to be ashamed in front of Him at His [second] coming.
No person who lives in [fellowship with] Christ will continue living a sinful life; the one who keeps on sinning [however], has not seen Him or known Him [as his personal Savior].
[They are like] raging ocean waves, whose shameful actions bubble up like foam. [They are like] shooting stars [whose light quickly goes out], for whom total darkness has been reserved forever.