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,
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For whosoever shall be ashamed of me and of my words, before this adulterous and sinful generation; of him will the Son of man also be ashamed, when he shall come in the glory of his Father, with the holy angels.
For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and his father's, and of the holy angels.
For I am not ashamed of the Gospel of Christ: for it is the power of God for salvation to every one who believeth; to the Jew first, and also to the Greek.
and hope doth not make us ashamed; because the love of God is poured out into our hearts by the Holy Ghost which is given to us.
What fruit therefore had ye then in those things at which ye are now confounded? for the end of those things is death.
as it is written, "Behold, I lay in Zion a stone of stumbling, and a rock of offence: and every one that believeth in him shall not be confounded."
For the scripture saith, "Every one who believeth in him shall not be confounded."
I speak to you to shame you. Is it so, that there is not among you a wise man? Not so much as one who is able to judge between one brother and another?
For if the woman be not veiled, let her hair be clipped: but if it would be scandalous for a woman to appear clipped or shaved, let her be veiled.
Does not even nature itself teach you, that if a man wear long flowing hair it is a dishonour to him?
But if they will learn any thing, let them ask their own husbands at home: for it is a shame for women to speak in the church.
But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world,
For it is scandalous but to mention the things done of them in secret.
whose end is perdition, whose God is their belly, and their glory in their shame, whose minds are occupied with earthly things.
whose end is perdition, whose God is their belly, and their glory in their shame, whose minds are occupied with earthly things.
Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but suffer affliction with me in the gospel, supported by the power of God;
For which cause also I suffer these things; but I am not ashamed: for I know on whom I have placed my confidence, and am persuaded that he is mighty to guard my deposit unto the great day.
The Lord grant mercy unto the household of Onesiphorus because he frequently was a refreshment to my soul, and was not ashamed of my chain:
Be diligent to present thyself before God approved, a workman that need not blush, rightly dividing the word of truth.
For both he that sanctifies, and they who are sanctified, are all of one. For which cause he is not ashamed to call them brethren,
But now their longing desires are after a better country, that is, the heavenly one: wherefore God is not ashamed of them to be called their God: for he hath prepared a city for them.
earnestly looking up to Jesus the author and the finisher of faith; who, for the joy set before him, endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
But if any man suffer as a Christian, let him not be ashamed; but let him give glory to God on this very account.
And now, my dear children, abide in him; that when he shall appear, we may have confidence, and not be put to shame by him at his coming.
Every one who abideth in him, doth not sin; every one who sinneth hath not seen him, nor known him.
raging billows of the sea foaming out their own infamies; stars wandering from their courses, for whom the blackness of darkness for ever is reserved.