Luke 9:26

KJV

For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and [in his] Father's, and of the holy angels.

KJV (with Strong's)

For {G1063} whosoever {G3739}{G302} shall be ashamed {G1870} of me {G3165} and {G2532} of my {G1699} words {G3056}, of him {G5126} shall {G1870} the Son {G5207} of man {G444} be ashamed {G1870}, when {G3752} he shall come {G2064} in {G1722} his own {G846} glory {G1391}, and {G2532} in his Father's {G3962}, and {G2532} of the holy {G40} angels {G32}.

Complete Jewish Bible

For if someone is ashamed of me and of what I say, the Son of Man will be ashamed of him when he comes in his glory and that of the Father and of the holy angels.

Berean Standard Bible

If anyone is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory and in the glory of the Father and of the holy angels.

American Standard Version

For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and the glory of the Father, and of the holy angels.

Commentary

### SUMMARY
Luke 9:26 delivers a profound and sobering warning from Jesus, emphasizing the critical importance of unashamedly identifying with Him and His teachings. It posits a stark divine reciprocity: just as one may be ashamed of Christ in this present age, the Son of Man will, in turn, be ashamed of them at His glorious return, accompanied by the Father's majesty and the holy angels. This verse serves as a powerful call to radical, unwavering commitment to Christ, highlighting the eternal stakes of one's allegiance in the face of worldly pressures.

### CONTEXT
* **Literary Context:** This verse is situated within a pivotal section of Luke's Gospel (Luke 9:18-27) that immediately follows Peter's confession of Jesus as the Christ and Jesus' first prediction of His suffering, death, and resurrection. Jesus then shifts to define the true nature of discipleship, declaring that anyone who desires to follow Him must "deny himself and take up his cross daily and follow me" ([Luke 9:23](/luke/9-23 "Luke 9:23 - The Call to Self-Denial")). He further elaborates on the paradox of losing one's life to save it ([Luke 9:24](/luke/9-24 "Luke 9:24 - Losing Life to Gain It")) and the futility of gaining the whole world at the cost of one's soul ([Luke 9:25](/luke/9-25 "Luke 9:25 - The Value of the Soul")). Luke 9:26 serves as the climactic warning in this discourse, directly linking present faithfulness or shame to future eschatological judgment, thereby underscoring the ultimate consequence of one's response to Jesus' call.
* **Historical & Cultural Context:** In the 1st-century Roman world, public allegiance to a crucified Messiah was scandalous and often dangerous. Roman society valued honor, shame, and social conformity. To be "ashamed" of someone meant to disassociate from them, often to avoid social disgrace, persecution, or even death. Early followers of Jesus faced immense pressure to deny their faith, whether through direct persecution (as seen in later Roman emperors' policies) or through social ostracism and economic hardship. Jesus' words here directly challenge this cultural imperative, demanding a loyalty that transcends fear of human judgment or loss of worldly standing, in anticipation of a future divine judgment. The concept of a glorious, judging figure like the "Son of Man" would resonate with Jewish messianic expectations, particularly those found in apocalyptic literature like the [Book of Daniel](/daniel/7 "Daniel 7 - The Son of Man Vision").
* **Key Themes:** Luke 9:26 powerfully contributes to several overarching themes in Luke's Gospel and biblical theology. Firstly, it amplifies **The Cost of Discipleship**, making it clear that following Jesus requires a public, unwavering commitment, even in the face of opposition. To be ashamed of Jesus is to shrink back from this commitment, prioritizing self-preservation or social acceptance over allegiance to Christ. Secondly, the verse introduces the theme of **Divine Reciprocity and Judgment**, establishing a direct correlation between one's present actions toward Christ and Christ's future actions toward them. This principle is foundational to understanding biblical justice and accountability, echoing themes found elsewhere, such as in [Matthew 10:32-33](/matthew/10-32-33 "Matthew 10:32-33 - Confessing and Denying Christ"). Thirdly, it vividly portrays the **Second Coming of Christ**, emphasizing His future glorious return as the ultimate judge, accompanied by the Father's glory and the holy angels, a majestic display of divine authority that will render all earthly shame or honor insignificant. This eschatological focus provides the ultimate motivation for faithful endurance.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Ashamed (Greek, _epaischýnomai'_):** This verb, derived from *epi* (upon) and *aischýnomai* (to feel shame), means "to feel shame for something," "to blush," or "to shrink back from something due to feelings of disgrace or fear." In this context, it denotes a deliberate act of disassociation or reluctance to identify with Jesus or His teachings, often driven by fear of social repercussions, persecution, or the desire to avoid discomfort. It implies a failure to publicly confess or uphold one's allegiance to Christ.
* **Words (Greek, _lógos'_):** While often translated as "word," *lógos* here encompasses more than just individual utterances. It refers to "something said (including the thought)," a "topic (subject of discourse)," or "reasoning." In this verse, "my words" signifies Jesus' entire body of teaching, His message, His commandments, and the truth He embodies. To be ashamed of His words is to reject or compromise on His doctrines, His ethical demands, or the full implications of His gospel message.
* **Glory (Greek, _dóxa'_):** From the base of *dokéō* (to seem, to think), *dóxa* refers to "glory (as very apparent)," encompassing dignity, honor, praise, and worship. In a theological sense, it denotes the visible manifestation of God's presence, majesty, and power. When Jesus speaks of coming "in his own glory, and in his Father's, and of the holy angels," it describes a magnificent, undeniable, and overwhelming display of divine splendor and authority at His return, contrasting sharply with any earthly shame or humiliation.

#### Verse Breakdown
* **"For whosoever shall be ashamed of me and of my words,"**: This opening clause sets the condition for the subsequent divine response. "Ashamed" here implies a deliberate disavowal or a shrinking back from open identification with Jesus and His teachings. This shame is not merely an internal feeling but manifests in actions or inactions that deny allegiance to Christ, often driven by fear of social stigma, persecution, or loss of worldly advantage. "My words" refers to the entirety of Jesus' message, doctrines, and commands, indicating that compromise on truth is as serious as denying Christ Himself.
* **"of him shall the Son of man be ashamed,"**: This clause presents the reciprocal consequence. The "Son of Man" is Jesus' preferred self-designation, highlighting both His humanity and His divine authority as the eschatological judge, drawing on the imagery from [Daniel 7:13-14](/daniel/7-13-14 "Daniel 7:13-14 - The Son of Man's Dominion"). If a person is ashamed of Jesus now, Jesus will, in turn, disown or refuse to acknowledge them at His glorious coming. This is a solemn warning of divine rejection, signifying exclusion from the blessings of His kingdom.
* **"when he shall come in his own glory, and [in his] Father's, and of the holy angels."**: This final clause describes the magnificent context of the Son of Man's future judgment. Jesus' return will not be in humility but in overwhelming divine splendor ("his own glory"), sharing in the majestic radiance of God the Father ("his Father's"), and attended by a host of powerful celestial beings ("of the holy angels"). This grand, undeniable display of ultimate authority contrasts sharply with the present hiddenness or perceived weakness of Christ, emphasizing the absolute and final nature of the judgment to come.

#### Literary Devices
Luke 9:26 masterfully employs several literary devices to convey its urgent message. **Antithesis** is central, contrasting the present shame or denial of Christ by humans with the future glorious shame or denial by Christ himself. This stark opposition highlights the gravity of the choice presented. **Reciprocity** is another key device, where the human action (being ashamed of Jesus) directly mirrors the divine consequence (Jesus being ashamed of them). This "as you do, so it will be done to you" principle underscores divine justice. The phrase "Son of Man" functions as a powerful **Symbolism**, drawing on the messianic and eschatological imagery of [Daniel 7](/daniel/7 "Daniel 7 - The Vision of the Four Beasts and the Son of Man"), signifying Jesus' dual nature as both human and divine judge. Finally, the vivid description of Christ's return "in his own glory, and [in his] Father's, and of the holy angels" uses **Imagery** and **Hyperbole** to emphasize the overwhelming majesty and ultimate authority of this future event, making the present choice to be ashamed seem utterly trivial in comparison.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:26 is a cornerstone passage for understanding the radical nature of Christian discipleship and the eschatological stakes involved. It underscores the profound theological truth that our present allegiance to Jesus has eternal ramifications, directly impacting our standing before Him at His glorious return. This verse reveals the character of God as one who honors faithfulness and holds accountable those who disown His Son and His truth. It challenges the believer to live with an eternal perspective, prioritizing unwavering commitment to Christ over any temporary comfort or social acceptance that might come from denying Him. The reciprocal judgment highlights God's perfect justice and the ultimate vindication of those who suffer for Christ's sake.

* [Matthew 10:32-33](/matthew/10-32-33 "Matthew 10:32-33 - Confessing and Denying Christ")
* [Mark 8:38](/mark/8-38 "Mark 8:38 - Ashamed of Jesus")
* [2 Timothy 2:12](/2_timothy/2-12 "2 Timothy 2:12 - If we deny Him, He will deny us")

### REFLECTION AND APPLICATION
Luke 9:26 confronts us with a piercing question: what are we truly ashamed of, and what are we truly willing to stand for? In a world that often pressures conformity and shies away from absolute truths, this verse calls for a courageous, public, and unwavering identification with Jesus Christ and His uncompromising words. It reminds us that our faith is not merely a private conviction but a public declaration that shapes our actions, our speech, and our priorities. Are we willing to speak truth when it's unpopular, to live righteously when it's inconvenient, or to identify with Christ when it costs us social standing or personal comfort? This verse encourages us to live in light of Christ's guaranteed return, knowing that the fleeting opinions of this world pale in comparison to the eternal glory and approval of our Lord. Our present faithfulness, however small or challenging, is a testament to our trust in His future triumph and our hope in His ultimate vindication.

#### Questions for Reflection
* **In what areas of my life might I be subtly or overtly ashamed of Jesus or His words?**
* **What fears or desires for worldly approval might be hindering my open confession of Christ?**
* **How does the certainty of Christ's glorious return impact my willingness to stand for Him today?**
* **What practical steps can I take this week to more boldly and unashamedly identify with Jesus and His teachings?**

### FAQ

**What does it mean to be "ashamed of me and of my words"?**

Answer: To be "ashamed of me and of my words" (Luke 9:26) means to shrink back from openly identifying with Jesus Christ and the entirety of His teachings, often due to fear of social disapproval, ridicule, persecution, or loss of personal advantage. It implies a deliberate choice to conceal one's faith or compromise on biblical truth in order to avoid discomfort or gain acceptance from the world. This shame is not merely an internal feeling but manifests in actions or inactions that deny allegiance to Christ. For example, remaining silent when Christ's name is slandered, compromising on ethical standards taught by Jesus to fit in, or denying one's Christian identity to avoid professional repercussions could all be expressions of being ashamed of Him and His words.

### CHRIST-CENTERED FULFILLMENT
Luke 9:26, while a stern warning, finds its ultimate Christ-centered fulfillment not only in Jesus' role as the coming judge but also in His own unashamed faithfulness to the Father, which enables our unashamed confession. Jesus Himself was not ashamed to humble Himself, taking on human flesh ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humiliation")), enduring the cross and its shame for the joy set before Him ([Hebrews 12:2](/hebrews/12-2 "Hebrews 12:2 - Jesus, the Author and Finisher of Our Faith")). His willingness to bear our shame and sin on the cross ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Made Sin for Us")) provides the very foundation for our ability to stand unashamed before God. Because Christ was not ashamed to identify with humanity in its fallen state, even unto death, believers are now empowered by His Spirit to confess Him boldly. The "glory" in which He will return is the very glory He possessed with the Father before the world began ([John 17:5](/john/17-5 "John 17:5 - Jesus' Prayer for Glory")), a glory that He will share with those who are not ashamed of Him, welcoming them into His eternal kingdom ([Romans 8:17](/romans/8-17 "Romans 8:17 - Heirs with Christ")). Thus, our unashamed confession is a response to His ultimate act of unashamed love and sacrifice, leading to our participation in His glorious vindication.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 10:32

Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.

Matthew 10:33

But whosoever shall deny me before men, him will I also deny before my Father which is in heaven.

Luke 12:8

Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

Luke 12:9

But he that denieth me before men shall be denied before the angels of God.

2 Timothy 2:12

If we suffer, we shall also reign with [him]: if we deny [him], he also will deny us:

Romans 1:16

¶ For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Mark 8:38

Whosoever therefore shall be ashamed of me and of my words in this adulterous and sinful generation; of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.