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, in this degenerate and sinful age, of him will the Son of man be also ashamed, when He cometh 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 comes in his own glory, and in 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 unto salvation to every one that believeth, both Jew and Greek:
and experience hope, and this hope maketh us not ashamed; because the love of God is diffused in our hearts by the holy Spirit that is given to us.
What fruit therefore had ye then in the things, which ye are now ashamed of? for the end of those things is death.
as it is written, "Behold I lay in Sion a stone of stumbling and a rock of offence:" and again, "Whosoever believeth on Him shall not be ashamed."
For the scripture saith, Whosoever believeth on Him, shall not be ashamed.
I speak it to your shame. What! is there not one wise man among you, that is able to judge between his bretheren?
For if a woman be not covered, she may as well be shorn: but if it be shameful to a woman to be shorn or shaved, let her be covered.
Doth not even nature itself teach you, that if a man have long hair, it is a disgrace to him?
And if they would learn any thing, let them ask their own husbands at home; for it does not become women to speak in a public assembly.
But God forbid that I should glory, unless in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world.
For it is a shame even to relate the things that are done by them in secret.
whose God is their belly, and whose glory is in their shame; who mind earthly things) For our conversation is in heaven,
whose God is their belly, and whose glory is in their shame; who mind earthly things) For our conversation is in heaven,
Be not therefore ashamed of the testimony of our Lord, nor of me his prisoner: but bear thy part in the afflictions of the gospel, according to the power of God;
for which cause also I suffer these things; but I am not ashamed: for I know in whom I have trusted, and am persuaded that He is able to keep what I have committed to Him against that day.
The Lord shew mercy to the family of Onesiphorus; for he often refreshed me, and was not ashamed of my chain: but when he was at Rome,
Endeavour to present thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.
since He that sanctifieth, and they that are sanctified, are all of one. For which cause He is not ashamed to call them brethren,
But they desire a better, that is, an heavenly one; wherefore God is not ashamed to be called their God; for He hath prepared for them a city.
looking unto Jesus the leader and finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God.
But if any suffer as a Christian, let him not be ashamed; but let him glorify God herein.
And now, little children, abide, I say, in Him; that, when He shall appear, we may have confidence, and may not be ashamed before Him at his coming.
Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, nor known Him.
wandering stars, for whom blackness of darkness is reserved for ever.