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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whosoever therefore shall be asham'd of me, and of my doctrine in this degenerate and corrupted age, of him likewise shall the son of man be asham'd, when he shall come with the glory of his father, accompanied with holy angels.
for whoever shall be ashamed of me, and of my doctrine, of him shall the son of man be ashamed, when he shall come in his own glory, and in the glory of his father, and of the holy angels.
for I am not ashamed of the gospel, since it is divinely effectual to salvation, to everyone that believes, to the Jew first, and then to the Gentile.
now hope will not deceive us, because the love of God is diffused thro' our hearts, by the holy spirit which is given to us;
what benefit had you then in those things whereof you are now ashamed? since they terminated all in death.
as it is written, "behold, I lay in Sion a stumbling-stone, and a rock of offence: and whosoever believeth in him, shall not be ashamed."
for the scripture saith, "whosoever believeth on him, shall not be ashamed."
what, is there not a man of experience amongst you, capable of being arbitrator between his brethren?
a woman may as well have the tonsure, as not wear her veil: the one is as indecent as the other.
does not settled custom show it is a shame for a man to have long hair?
and if they desire to have information about any point, let them consult their husbands at home: for it does not become women to ask questions in the church.
but far be it from me that I should glory, save in the cross of our Lord Jesus Christ, by which the world is as contemptible to me, as I am to the world.
for it is a shame even to mention what they practise in secret.
who in the. end will be ruin'd, who place their religion in sensuality, their glory in that which is their shame, and fix their thoughts upon this earth.
who in the. end will be ruin'd, who place their religion in sensuality, their glory in that which is their shame, and fix their thoughts upon this earth.
be not therefore asham'd of the testimony of the Lord, nor of me who am a prisoner upon his account. but share with me in the afflictions, which attend the gospel, supported as you are by the power of God,
yet I am not ashamed, for I know in whom I have confided, and I am persuaded he is able to keep what I have committed to him against that day.
the Lord be favourable to the family of Onesiphorus; for he often reliev'd me, and was not asham'd of my chains:
endeavour to approve yourself to God, as an artist that is not afraid of reproach, by rightly explaining the word of truth.
for both he that sanctifieth, and they who are sanctified, are all deriv'd from one: for which cause he is not asham'd to call them brethren, saying,
they desired therefore a better, that is, an heavenly country: so that God is very justly stiled their God: for he had appointed a city for them.
having Jesus in our view, the author and finisher of our faith; who for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God.
but whoever suffers as a christian, let him not be asham'd, but rather give thanks to God upon that account.
adhere to that, my dear children, that when he shall appear, we may have confidence, and not be ashamed before him at his coming.
whosoever adheres to him, sinneth not: whosoever sinneth, hath not seen him, he does not know him.
raging waves of the sea, foaming out their own shame: wandering lights, to whom is reserv'd the thickest darkness for ever.