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 is ashamed of me and of my words, in this adulterous and sinful generation, of him will the Son of man also be ashamed, when he comes in the glory of his Father, with the holy angels.
For whoever is ashamed of me and of my words, of him will the Son of man be ashamed, when he comes in his glory, and that of the Father, and of the holy angels.
For I am not ashamed of the gospel; for it is the power of God to salvation to every one that believes, the Jew first and also the Greek.
and the hope makes not ashamed, because the love of God has been poured out in our hearts through the Holy Spirit given us.
What fruit had you therefore then in things of which you are now ashamed? for the end of them is death.
as it is written; Behold, I lay in Zion a stone of stumbling and a rock of offense, and he that believes on him shall not be ashamed.
For the Scripture says, No one that believes in him shall be ashamed.
I speak to your shame. Is there not now a wise man among you? not one who can judge between his brothers?
For if a woman is not veiled then let her hair be cut off; but if it is disgraceful for a woman to have her hair cut off, or to be shaved, let her wear a veil.
Does not nature herself teach you that if a man wears long hair it is a disgrace to him?
But if they wish to learn any thing, let them ask their husbands at home; for it is a shame for a woman to speak in an assembly.
But far be it from me to glory, except in the cross of our Lord Jesus Christ, by whom the world is crucified to me and I to the world.
For the things which are done by them in secret it is base even to mention;
whose end is destruction, whose God is their stomach, and their glory in their shame; who regard earthly things.
whose end is destruction, whose God is their stomach, and their glory in their shame; who regard earthly things.
Be not ashamed therefore of the testimony of our Lord, nor of me his prisoner, but endure affliction with us in the gospel according to the power of God,
for which cause I suffer these things; but I am not ashamed; for I know in whom I have believed, and am persuaded that he is able to keep my trust to that day.
May the Lord show mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chains,
Be diligent to present yourself approved to God, a workman that will not be put to shame, rightly dividing the word of truth.
For both he that sanctifies and the sanctified are all of one; for which cause he is not ashamed to call them brothers,
but now they seek a better, that is a heavenly [country]. Wherefore God is not ashamed of them to be called their God; for he has prepared for them a city.
looking to the chief guide and perfecter of the faith, Jesus, who for the joy set before him despised the shame and endured the cross, and sat down on the right hand of God.
but as a Christian, let him not be ashamed, let him glorify God on this account.
And now, little children, continue in him, that when he shall appear we may have boldness, and not be put to shame by him at his coming.
No one that continues in him sins; no one that sins has seen him, or known him.
wild waves of the sea foaming with their own shame, wandering stars to which is reserved the blackness of darkness for ever.