Commentary on Genesis Are You Allowed to Say 'Naked' in the Bible?

What Is Gen 2:25 Doing Here?
Genesis 2:25 has an important function in the first three chapters of Genesis. The verse serves as a transition. Not only does it close the preceding narrative about creation and marriage, but also it provides a general contrast to Chapter 3, which describes the tragedy of sin and its consequences (the Hebrew word for ’naked’ is a play on the Hebrew word for ’crafty,’ a word used to describe the serpent in the next verse, Gen 3:1). Thus, as a transitional verse, Gen 2:25 is loaded with meaning.

What Does Gen 2:25 Mean?
Perhaps the best way to answer this question is to break the verse down into its component parts. First of all, notice that it is not just anybody who is naked here--it is the man and his wife, a married couple. The fact that the man and the woman are married is significant for two reasons. The first reason is that the previous verses have described marriage in covenant terms. The phrases "bone of my bones, and flesh of my flesh" and "one flesh" (Gen 2:23-24) are often used in Scripture to denote and seal covenant relationships (for example, see 2 Sam 5:1-3). Thus, in this verse there is a solemn bond between the man and the woman that invokes reciprocal promises and obligations. Only in that solemn context does their nakedness take place. The second reason that the couple’s marriage is significant is that it means their nakedness occurs within established boundaries. In Gen 2:24 we are told that first a man leaves his father and mother, then he marries a woman, and only then do the man and woman become one flesh (in the sense not only of covenant, but also of sexual union). Just as this sequence in verse 24 establishes a boundary of marriage for intercourse, verse 25 also emphasizes that same boundary for nakedness.

And this brings us to the second component part of the verse, the concept of nakedness itself. What did the word "naked" signify to the original Hebrew readers of this text? Among the Hebrews, the state of nakedness was most often associated with humiliation. It was used as a description of poverty (Job 24:7), as a reference to sexual offenses (Lev 20:18-19), as an indication of indecency (Gen 9:20-27), as a recognition of being under God’s judgment (Deut 28.48), and as a sign of guilt as well as shame (Gen 3:7,10-11; Exod 28:42-43; Hos 2:3). In short, for the Hebrews nakedness was not considered to be a good thing.

Which means that it would have been all the more shocking for the original readers of this verse to learn that the man and his wife were naked and not ashamed. For the Hebrews, this revelation would have been a dramatic indication of how deeply into sin the human race had fallen. In marked contrast to the shame and humiliation associated with nakedness, we see a married couple perfectly at ease with one another. Their perfect love for each other flowed from the perfect love God had showered upon them. In their relationship there was no hint of greed, lust, or exploitation because God had provided them with everything they could possibly need--food, abundant resources, companionship, and Sabbath rest in His presence in His tabernacle (the Garden itself). The relationships between God and Man, Man and Man, and Man and Creation were in perfect harmony.

Of course, this continues to be God’s purpose for His creation: His people in His place under His blessing; a restoration of relationships that were shattered as a result of humanity’s rebellion against Him. That same unashamed intimacy that defined the relationship between the man and the woman in Gen 2:25 defines the relationship between the incarnate, glorified Son and His Father. Redemption in Christ means that when Jesus comes to gather His people, clothing will once again be no concern for them, because they will be clothed in His glory.

SOURCES CONSULTED

Hamilton, Victor P. The Book of Genesis, Chapters 1-17. New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1990.

Kidner, Derek. Genesis. Tyndale Old Testament Commentary. Downers Grove: InterVarsity, 1967.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary, Vol 1A. Broadman & Holman, 1996.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan, 1992.

Wenham, Gordon J. Genesis 1-15. Word Biblical Commentary. Waco: Word Books, 1987.