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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Every one, however, who has been ashamed of me and of my teachings in this faithless and sinful age, of him the Son of Man also will be ashamed when He comes in His Father's glory with the holy angels."
For whoever shall have been ashamed of me and my teachings, of him the Son of Man will be ashamed when He comes in His own and the Father's glory and in that of the holy angels.
For I am not ashamed of the Good News. It is God's power which is at work for the salvation of every one who believes--the Jew first, and then the Gentile.
and that this hope never disappoints, because God's love for us floods our hearts through the Holy Spirit who has been given to us.
At that time, then, what benefit did you get from conduct which you now regard with shame? Why, such things finally result in death.
in agreement with the statement of Scripture, "See, I am placing on Mount Zion a stone for people to stumble at, and a rock for them to trip over, and yet he whose faith rests upon it shall never have reason to feel ashamed."
The Scripture says, "No one who believes in Him shall have reason to feel ashamed."
I say this to put you to shame. Has it come to this, that there does not exist among you a single wise man competent to decide between a man and his brother,
If a woman will not wear a veil, let her also cut off her hair. But since it is a dishonor to a woman to have her hair cut off or her head shaved, let her wear a veil.
Does not Nature itself teach you that if a man has long hair it is a dishonor to him,
and if they wish to ask questions, they should ask their own husbands at home. For it is disgraceful for a married woman to speak at a Church assembly.
But as for me, God forbid that I should glory in anything except the Cross of our Lord Jesus Christ, upon which the world is crucified to me, and I am crucified to the world.
for the things which are done by these people in secret it is disgraceful even to speak of.
Their end is destruction, their bellies are their God, their glory is in their shame, and their minds are devoted to earthly things.
Their end is destruction, their bellies are their God, their glory is in their shame, and their minds are devoted to earthly things.
Do not be ashamed then to bear witness for our Lord and for me His prisoner; but rather share suffering with me in the service of the Good News, strengthened by the power of God.
That indeed is the reason why I suffer as I do. But I am not ashamed, for I know in whom my trust reposes, and I am confident that He has it in His power to keep what I have entrusted to Him safe until that day.
May the Lord show mercy to the household of Onesiphorus; for many a time he cheered me and he was not ashamed of my chain.
Earnestly seek to commend yourself to God as a servant who, because of his straightforward dealing with the word of truth, has no reason to feel any shame.
For both He who sanctifies and those whom He is sanctifying have all one Father; and for this reason He is not ashamed to speak of them as His brothers;
but, as it is, we see them eager for a better land, that is to say, a heavenly one. For this reason God is not ashamed to be called their God, for He has now prepared a city for them.
simply fixing our gaze upon Jesus, our Prince Leader in the faith, who will also award us the prize. He, for the sake of the joy which lay before Him, patiently endured the cross, looking with contempt upon its shame, and afterwards seated Himself-- where He still sits--at the right hand of the throne of God.
If, however, any one suffers because he is a Christian, let him not be ashamed, but let him glorify God for being permitted to bear that name.
And now, dear children, continue in union with Him; so that, if He re-appears, we may have perfect confidence, and may not shrink away in shame from His presence at His Coming.
No one who continues in union with Him lives in sin: no one who lives in sin has seen Him or knows Him.
wild waves of the sea, foaming out their own shame; wandering stars, for whom is reserved dense darkness of age-long duration.