Ashamed (1870) (epaischunomai from epi = upon or used to intensify the meaning of the following word + aischunomai from aischos = disfigurement & then disgrace) means to experience a painful feeling or sense of loss of status because of some particular event or activity. It describes one's consciousness of guilt or of exposure or the fear of embarrassment that one's expectations may prove false. Epaischunomai is associated with being afraid, feeling shame which prevents one from doing something, a reluctance to say or do something because of fear of humiliation, experiencing a lack of courage to stand up for something or feeling shame because of what has been done. Epaischunomai is used 11 times in the NT in the NASB - Mark 8:38; Luke 9:26; Rom 1:16; 6:21; 2 Tim 1:8, 12, 16; Heb 2:11; 11:16. In Septuagint 3x - Ps 118:6, Job 34:19, Is 1:29 Webster adds that to be ashamed is to experience the painful emotion caused by consciousness of guilt, shortcoming, or impropriety, to experience the condition of humiliating disgrace or disrepute, or to experience something that brings censure or reproach. Another source states that ashamed is Almost exclusively moral in significance; confusion or abashment through consciousness of guilt or of its exposure. Often including also a sense of terror or fear because of the disgrace connected with the performance of some action. Capacity for shame indicates that moral sense (conscience) is not extinct." (ISBE, 1918). The 1828 Webster's adds ashamed is Confused by a consciousness of guilt or of inferiority; by the mortification of pride; by failure or disappointment...(and that "shame" is) "A painful sensation excited by a consciousness of guilt, or of having done something which injures reputation; or by of that which nature nature or modesty prompts us to conceal. Shame is particularly excited by the disclosure of actions which, in the view of men, are mean and degrading. Hence it it is often or always manifested by a downcast look or by blushes, called confusion of face. The aorist tense and subjunctive mood when used with a negative particle ("me" = not) conveys the idea of a prohibition designed to prevent an action from arising. It could be phrased "Don't begin to be ashamed." In other words Paul was not telling Timothy to stop being ashamed as if he already was ashamed. Marvin Vincent writes that... The feeling expressed by (epaischunomai) has reference to incurring dishonor or shame in the eyes of men. It is “the grief a man conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem” (“South, ” cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. (Vincent, M. R. Word studies in the New Testament. Vol. 1, Page 3-342) Bengel notes that shame is the companion of fear; if fear is overcome, disgraceful shame flees away. Kenneth Wuest agrees writing that... The exhortation, “Be not ashamed,” does not mean that Timothy was ashamed. Had that been the case, Paul would have used the present imperative, which with the negative, forbids the continuance of an action already going on. Here he uses the aorist subjunctive with the negative which forbids the doing of an act not yet begun. (Wuest, K. S: Wuest's Word Studies from the Greek New Testament: For the English Reader. Grand Rapids: Eerdmans) (Bolding added) So Paul is saying do not be ashamed of the gospel of Christ. Do not yield to the temptation to become ashamed. He must not. Paul then encourages (exhortation) Timothy with his example, explaining that of he had been appointed as a preacher and an apostle and a teacher of the gospel and that... "For this reason I also suffer these things, but I am not ashamed (epaischunomai); for I know Whom I have believed and I am convinced that He is able to guard what I have entrusted to Him until that day." (see note 2 Timothy 1:12) (Compare same thoughts in this chapter in 2 Timothy 1:12 1:16) It was not so much "what" Paul knew (and he surely knew theology better than any other man) but it was "Who" he knew. May we all grow in intimacy with our Lord, so that Jesus alone becomes our ultimate source of comfort and strength. What you know you hold, but Who you know holds you! Paul goes on to give the example of Onesiphorus in order to encourage Timothy writing... The Lord grant mercy to the house of Onesiphorus for he often refreshed me, and was not ashamed of (epaischunomai) my chains; but when he was in Rome, he eagerly searched for me, and found me." (see notes 2 Timothy 1:16; 1:17) Paul knew there would be many challenges when Timothy preached the word not fearing men but fearing God (Pr 29:25) and that he might be tempted to feel shame for taking a bold stand. (Ps 40:9) Timothy had surely heard this admonition before, for in Paul's first missionary journey through Timothy's hometown he had declared... Through many tribulations we must enter the kingdom of God. (Acts 14:21,22) Remember that at the time this letter was written being a Christian not only brought almost universal criticism but frequently persecution, imprisonment and even death. Jesus after asking what would it profit one to gain the whole world and forfeit his soul and what would one give in exchange for their soul, then warned that... whoever is ashamed (epaischunomai - Bible Knowledge Commentary adds "will not identify with Him or believe on Him") of Me and My words (which of course would include the Gospel) in this adulterous and sinful generation, the Son of Man will also be ashamed (epaischunomai) of him when He comes in the glory of His Father with the holy angels. (Mark 8:38) The interpretation of this passage is radically split between those who feel Jesus is saying those who are ashamed are unbelievers and others who say they are believers who will only suffer loss of rewards. I favor the former interpretation (eg, see the preceding context - especially "forfeit his soul" - to aid your interpretation) Literally, of course, the glorified Christ cannot experience the sense of shame, but the idea at the root is the same. It will be as if he should feel himself disgraced before the Father and the holy angels in owning any fellowship with those who have been ashamed of him. Jesus gives this warning because He knows that a major deterrent against total commitment to His testimony, the gospel, is the fear of shame. It is completely irrational for a creature to be ashamed of his Creator, for a sinner to be ashamed of his Savior. Jamieson comments on Jesus' warning writing that The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful...But when Christ and “His words”—Christianity, especially in its more spiritual and uncompromising features—are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the ‘expulsive power’ of a higher affection can effectually counteract...He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to “shame and everlasting contempt” (Daniel 12:2). “Oh shame, to be put to shame before God, Christ, and angels!” [Bengel]." (Jamieson, R., et al: A Commentary, Critical and Explanatory) William Barclay adds that if by our lives we disown him, even though with our lips we confess him, the day must come when he cannot do other than disown us. (Barclay, W: The Daily Study Bible Series. The Westminster Press or Logos) Spurgeon aptly put it You will never glory in God till first of all God has killed your glorying in yourself. In Hebrews we read the encouraging truth that... both He (Jesus) who sanctifies (makes men holy, initially in salvation and then daily in sanctification) and those who are (continually being) sanctified (sanctification) are all from one Father; for which reason He (Jesus) is not ashamed (epaischunomai - He blushes not to acknowledge all His true followers as His brethren) to call them brethren (to acknowledge Himself as of the same family)" (see note Hebrews 2:11) Comment: This an amazing, encouraging truth for as Barnes notes Jesus is not ashamed "As it might be supposed that One so exalted and pure would be. It might have been anticipated that the Son of God would refuse to give the name “brethren” to those who were so humble, and sunken and degraded as those whom He came to redeem. But He is willing to be ranked with them, and to be regarded as one of their family." Augustine put it well: "God makes of sons of men sons of God, because God hath made of the Son of God the Son of man The last NT use of epaischunomai is found in Hebrews where we read that of those who "died in faith" that as it is, they desire (orego = stretching out after, yearning after; present tense = continually) a better country, that is a heavenly one. Therefore God is not (ouk = absolutely not) ashamed to be called their God; for He has prepared a city for them. (see note Hebrews 11:16) As Barnes comments - "We are not to suppose that God is ever “ashamed” of anything that he does. The meaning here is, that they had acted in such a manner that it was fit that he should show toward them the character of a Benefactor, Protector, and Friend." Paul knowing the potential cost of living out and speaking forth the gospel of Jesus Christ boldly declared to the saints at Rome... "Thus, for my part, I am eager to preach the gospel to you also who are in Rome for I am not ashamed (epaischunomai) of the gospel (though espousing its cause subjects one to the contempt of the Jew and of the Greek, to whom the gospel is a stumbling-block and foolishness), for it is the power (inherent effective ability to accomplish the intended purpose - see study of dunamis) of God for salvation to everyone who believes, to the Jew first and also to the Greek." (see note Romans 1:16) And Paul says that the potential to experience shame should "flee away" in light of the spirit of power, love and sound mind God has granted us in (v7). Our natural reluctance to face the onslaught of a Christ-rejecting world can be overcome by the supernatural resource of God's resurrection power which gives life and victory to our mortal bodies. A W Tozer wrote that... Little by little evangelical Christians these days are being brainwashed. One evidence is that increasing numbers of them are becoming ashamed to be found unequivocally on the side of truth. They say they believe but their beliefs have been so diluted as to be impossible of clear definition. The Bible has a great deal to say about suffering and most of it is encouraging. Samuel Johnson (1709—1784) wrote that... Shame arises from the fear of men, conscience from the fear of God. Suffering... is the badge of the true Christian. - Dietrich Bonhoeffer There is a certain kind of maturity that can be attained only through the discipline of suffering. - D. A. Carson Do not kick against suffering, for in so doing you may be fighting against God. - Spurgeon Life without struggle and difficulty is thin and tasteless. How can a noble life be constructed if there be no difficulty to overcome, no suffering to bear? -Spurgeon He who can touch the secret springs of the heart, apart from circumstances and conditions, has often made a man glad when he has been racked with pain, or when he has been in the depths of poverty, or when he has been suffering at the demoniacal hands of inquisitors. - Spurgeon I believe that one of the sweetest joys under heaven comes out of the severest suffering when patience is brought into play. - Spurgeon There is a great want about all Christians who have not suffered. Some flowers must be broken or bruised before they emit any fragrance. - Robert Murray M’Cheyne When missionary Dan Crawford's body was found, a well worn New Testament was found in the coat pocket of that great missionary to Africa. Inside he had penned the words of a man unashamed of the testimony of His Lord I cannot do it alone! The waves dash fast and high; The fog comes chilling around, And the light goes out in the sky. But I know that we two shall win in the end— Jesus and I. Coward and wayward and weak, I change with the changing sky, Today so strong and brave, Tomorrow too weak to fly. But He never gives up, So we two shall win in the end: Jesus and I. (Note: Some have attributed this poem to Corrie Ten Boom) As you ponder "In what ways am I ashamed of Jesus, His Cross and His Gospel?" click the links to the hymns and spiritual songs below be overwhelmed by the love of God Who was not ashamed to send His only Son to die on a cruel, shameful Cross in our stead... Our God Reigns It was our sin and guilt that bruised and wounded Him. It was our sin that brought Him down. When we like sheep had gone astray our Shepherd came And on His shoulders bore our shame. Jesus, Thy Blood and Righteousness... Jesus, Thy blood and righteousness My beauty are, my glorious dress; ’Midst flaming worlds, in these arrayed, With joy shall I lift up my head. Bold shall I stand in Thy great day; For who aught to my charge shall lay? Fully absolved through these I am— From sin and fear, from guilt and shame. Savior, Again to Thy Dear Name Grant us Thy peace upon our homeward way; With Thee began, with Thee shall end the day. Guard thou the lips from sin, the hearts from shame, That in this house have called upon Thy Name. Before Thy Throne, O God, We Kneel Before Thy throne, O God, we kneel; Give us a conscience quick to feel, A ready mind to understand The meaning of Thy chastening hand; Whate’er the pain and shame may be, Bring us, O Father, nearer Thee. The Old Rugged Cross To the old rugged cross I will ever be true; Its shame and reproach gladly bear; Then He’ll call me some day to my home far away, Where His glory forever I’ll share. Stand Up, Stand Up for Jesus Stand up, stand up for Jesus, the solemn watchword hear; If while ye sleep He suffers, away with shame and fear; Where’er ye meet with evil, within you or without, Charge for the God of battles, and put the foe to rout. ><> ><> ><> On March 28, 1997, pastor Eugenio Nij of San Raymundo, Guatemala, was arrested and imprisoned on charges of assault and attempted murder. The charges were completely false--no evidence was produced. Yet Eugenio remained in prison despite petitions signed by hundreds of townspeople. In jail Eugenio continued to minister. He told Pulse magazine: “I’ve preached thirty or forty times in the fifty days I’ve been here. . . . I’ve also been able to comfort fellow prisoners, some of whom have confessed their crimes to me while others are innocent. There have been twenty to thirty conversions. . . . As a minister, I find this a special experience from God.” (Today in the Word) ><> ><> ><> Suffering for the Gospel - Early in the morning on January 23, 1999, a group of about sixty Hindu fundamentalists shattered the windows of Graham Staines’s jeep. Graham, longtime director of a leprosy mission in India, and his sons, Philip and Timothy, were participating in a Bible conference in the village Monoharpur. After breaking the windows, the fanatics poured gasoline over the vehicle and set it on fire. Graham and his sons died, though not instantly, as many heard screams coming from the blaze. Days later, Graham’s wife, Gladys, made a public statement forgiving the murderers of her husband and sons. She also expressed hope that the guilty individuals would be touched by the love of Christ. India was stunned by her spirit of forgiveness, as well as her commitment to stay on and direct the mission. Gladys has this advice for future missionaries: “Make very sure of your call from God and, once you’re sure of it, be very prepared for whatever, even if it costs your life.” The strength, love, and commitment of the Staines family teach us much about a godly response to suffering, the focus of today’s devotion. We suffer in the knowledge of reward and victory. Jesus promised: “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven” (Matt. 5:10-12; 2 Thess. 1:4-5; Heb. 10:32-39; Rev. 2:10). (Today in the Word) ><> ><> ><> OF THE TESTIMONY OF OUR LORD: to marturion tou kuriou hemon: (Ps 19:7; Jn 15:27; 19:35; 1Ti 2:6; 1Jn 4:14; 1Jn 5:11,12; Rev 1:2; Rev 12:11; 19:10) Testimony (3142) (marturion source of English "martyr") means the declaration which confirms or makes something known. Marturion - 19x in 19v - Matt 8:4; 10:18; 24:14; Mark 1:44; 6:11; 13:9; Luke 5:14; 9:5; 21:13; Acts 4:33; 7:44; 1 Cor 1:6; 2 Cor 1:12; 2 Thess 1:10; 1 Tim 2:6; 2 Tim 1:8; Heb 3:5; Jas 5:3; Rev 15:5. NAS = testimony(19), witness(1). Marturion refers to the firsthand authentication of a fact and provides information about a person or an event concerning which the speaker has direct knowledge. Christ made known the truth about sin, righteousness and the judgment to come and men gnashed their teeth at Him (and they will at us also!). In the context of this epistle, this phrase, "the "testimony of our Lord" is a reference to the gospel and is used this way in the following NT passages And this gospel of the kingdom shall be preached in the whole world for a testimony (marturion) to all the nations, and then the end shall come. (Matthew 24:14) When will this testimony be preached in the whole world? Remembering that Scripture is always the best commentary on Scripture (Click for discussion of this principle), in the Revelation (at the midpoint of Daniel's Seventieth Week, often called the "Tribulation") John records his "testimony"... "And I saw another angel flying in midheaven, having an eternal gospel to preach to those who live on the earth, and to every nation and tribe and tongue and people and he said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters." (see notes Revelation 14:6; 14:7) Luke records the beginning of the spread of the gospel from the first church in Jerusalem writing that... "with great power (dunamis = intrinsic power which Jesus had stated must be present for witnessing in Acts 1:8 where power = dunamis) the apostles were giving (imperfect tense = over and over) witness to the resurrection of the Lord Jesus (the very thing the Sanhedrin had forbidden them to do - the apostles were not ashamed of the testimony our Lord), and abundant grace was upon them all." (Acts 4:33) John records his punishment for preaching the gospel testifying... I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance (hupomone = remaining under = patiently enduring affliction without giving up) which are in Jesus, was on the island called Patmos, because of the word of God (the gospel) and the testimony of Jesus. (the gospel)" (see note Revelation 1:9). John later describes the scene in heaven which illustrates the cost some had to pay for taking a stand and not being ashamed of the testimony of our Lord... "I saw the souls of those who had been beheaded because of their testimony of Jesus (the gospel) and because of the word of God (the gospel)" (see note Revelation 20:4) OR OF ME HIS PRISONER: mede eme ton desmion autou: Prisoner (1198)(desmios from deo = to bind) is an adjective, primarily denoting binding, bound, then, as a noun, the person bound, a captive or prisoner, one who was a deprived of liberty and kept in prison or some other form of custody as a punishment for a crime, while awaiting trial, or for some other reason. Click description of ancient prisons. Desmios - 16x in 16v - Matt 27:15f; Mark 15:6; Acts 16:25, 27; 23:18; 25:14, 27; 28:17; Eph 3:1; 4:1; 2 Tim 1:8; Philemon 1:1, 9; Heb 10:34; 13:3 Paul may be in a Roman dungeon but he is foremost the prisoner of the Lord Jesus who had sovereign control of his life. As Dwight Edwards writes, Paul's... chains were not clamped on by an oppressive Roman government, but by the hand of a loving, faithful Father Who was working it all to Paul's ultimate good and His glory. And so Paul was able to avoid bitterness toward the Roman authorities, for he did not see them as acting on their own. He had developed 50-20 vision which Joseph describes in Ge 50:20, "but as for you, you meant evil against me; but God meant it for good. (Call to Completion) (Bolding added) BUT JOIN WITH ME IN SUFFERING: alla sugkakopatheson (2SAAM): Join with me in suffering (4777) (sugkakopatheo from sun = with + kakos = evil + pathos = passion) literally means to suffer hardship, evil or affliction along with someone. It means to suffer something bad or base, to suffer ill treatment along with some else. It means to undergo the same type of suffering as others do, to join with them in suffering, to assume one’s share of suffering or to suffer together. Paul like a wartime general uses the aorist imperative which is a command calling for immediate and urgent action. "Timothy, do this now, without hesitation" is the idea. As a side note this letter has the most commands of any pastoral epistle - 2 Timothy has 31 second person singular imperatives compared with 30 in the longer 1 Timothy and 12 in Titus. Note the little preposition sun (Click in depth discussion) which means "with". Sun pictures an intimate union. When Timothy suffered for the gospel, Paul's heart (while he was alive) was knit with Timothy's and suffered along with him (1Cor 12:26). Then as well as today, when anyone is persecuted for the sake of His Name, Jesus is there as He explained to Saul on the Damascus Road in Acts... "And it came about that as (Paul) journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground, and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" 5 And he said, "Who art Thou, Lord?" And He said," I am Jesus whom you are persecuting, 6 but rise, and enter the city, and it shall be told you what you must do." (Acts 9:3-6). Because Jesus is in covenant with those who have placed their faith in Him, He is obligated to be their avenger, which is the truth that Paul discovered on the Damascus Road. What an encouragement to Timothy and to us is this truth that Jesus is there when persecution comes and even when everyone else deserts us (cf notes (cf 2Ti 4:16; 17- notes 2Ti 4:16; 17, Hebrews 13:5, 6-note) Jesus has always "been there" for His suffering saints. Daniel records Nebuchadnezzar's amazing vision after Shadrach, Meshach and Abed-nego (who refused to bow and worship the image of Nebuchadnezzar) were thrown into the midst of the furnace of blazing fire. "Then Nebuchadnezzar the king was astounded and stood up in haste; he responded and said to his high officials, "Was it not three men we cast bound into the midst of the fire?" They answered and said to the king, "Certainly, O king." He answered and said, "Look! I see four men loosed and walking about in the midst of the fire without harm, and the appearance of the fourth is like a son of the gods (NKJV translates this "like the Son of God")!" (Daniel 3:24-25). Although not everyone agrees that the "fourth" man in the fire was the Preincarnate Messiah, I think the evidence supports this premise. For example, the Septuagint (Greek translation of the Hebrew OT) reads "the fourth is like the Son of God". While one cannot be dogmatic, many excellent conservative commentators agree that this person was most likely the preincarnate Lord Jesus or the Angel of the LORD. Church tradition says that most of the apostles died as martyrs. Paul is concerned that in the face of vicious, deadly opposition, Timothy might be afraid to boldly proclaim the gospel. This is not an unreasonable consideration in light of the fact that all who were in Asia turned away from Paul (in prison) and Demas deserted him (see note 2 Timothy 4:10-note) Did Timothy keep the faith and finish his course? In the epistle to the Hebrews we read that "Timothy has been released" (see note Hebrews 13:23-note) which suggests that Timothy had endured hardship and fulfilled his ministry, unashamed of the gospel even to the point of suffering imprisonment. This call to join with me has the ring of a teacher (Paul) calling on his disciple (Timothy) to follow in his steps. In both the secular Greek and the Jewish cultures disciples (Students of rabbis or philosophers, normally committed to memorizing and living according to their master’s teachings) were called to follow in their teachers’ steps. Ultimately both Paul and Timothy were disciples of How incredible that Timothy and you and I have "been considered worthy to suffer shame for His name" (Acts 5:41) Paul is inviting Timothy (& all genuine disciples of Christ) to join a not too popular club "The Pain of Shame Club". And Paul uses the Aorist imperative construction which is a command to do this now, without hesitation, even conveying a sense of urgency. Bear evil treatment along with me Timothy, for afflictions will come upon those who preach and profess the Gospel, for even though the Gospel is a Gospel of peace, men are corrupt and depraved (see note Romans 1:28-note) and the Gospel brings a sword (Mt 10:34), division (Jn 7:43, 10:19 Mt 10:35 Lk 12:51), and trouble (Acts 16:20KJV). Tribulation arises on account of the Gospel; and this suffering should be endured patiently, and constantly, for he sake of the Gospel. Do we really understand Paul's 'invitation" in 21st Century America? Our Lord Jesus made it clear that we would have trouble. (Jn 16:33) Paul repeatedly affirmed that suffering for the gospel was the expected lot of believers (see note 2 Timothy 3:12-note). He had consistently proclaimed this truth throughout his ministry (Acts 14:21,22; 1Th 3:4; Philippians 1:29 [note], etc). Christians today must not be blind to this plain teaching of Scripture and must avoid surprise when opposition to the gospel produces a personal attack. Wuest adds The exhortation is “Be a fellow-partaker with us (the Lord and Paul) with respect to our sufferings for the gospel’s sake.” The sufferings are those that are a natural accompaniment of the preaching of the gospel. Paul alludes to the same thing in Colossians 1:24 (see note). (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) John R. Scott gives a modern example of one who suffered for the gospel observing that... Few men of this century have understood better the inevitability of suffering than Dietrich Bonhoeffer. He seems never to have wavered in his Christian antagonism to the Nazi regime, although it meant for him imprisonment, the threat of torture, danger to his own family, and finally death. He was executed by direct order of Heinrich Himmler in April 1945, in the Flossenburg concentration camp, only a few days before it was liberated. It was the fulfillment of what he had always believed and taught: "Suffering, then, is the badge of true discipleship. The disciple is not above his master. Following Christ means 'passio passiva' suffering because we have to suffer. That is why Luther reckoned suffering among the marks of the true church, and one of the memoranda drawn up in preparation for the Augsburg Confession similarly defines the Church as the community of those "who are persecuted and martyred for the gospel's sake"… Discipleship means allegiance to the suffering Christ, and it is therefore not at all surprising that Christians should be called upon to suffer." (John R. Scott, Christian Counter Culture) Am I a Soldier of the Cross? click to play Am I a soldier of the cross, a follower of the Lamb? And shall I fear to own His cause, or blush to speak His name? Must I be carried to the skies on flowery beds of ease? While others fought to win the prize, and sailed through bloody seas. Sure I must fight if I would reign, Increase my courage Lord. I'll bear the toil, endure the pain, supported by thy Word. ---- Isaac Watts FOR THE GOSPEL ACCORDING TO THE POWER OF GOD: to euaggelio kata dunamin theou: Spurgeon comments that... "The old man eloquent" feels his soul kindling as he describes the glories of the gospel, eternal in its purpose, matchless in its achievements. He sits on the brink of the grave, and sings of One who hath abolished death. Faith in the resurrection could alone suggest such a triumphant exclamation. (The Interpreter)