Genesis 2:25Meaning & Commentary from the Church Fathers

In the beginning, humanity existed in a state akin to that of angels, free from sinful desires, passions, and the constraints of physical needs. They were created incorruptible and immortal, thus not requiring attire: "And they were," as it is written, "both naked, ... and were not ashamed." While they were adorned with divine glory, there was no sense of shame until sin and disobedience entered the picture, leading to the awareness of their nakedness.

Chapter I. In examining the narrative of the book of Genesis, we focus on verse 25 of chapter 2 and offer an interpretation of chapter 3. Before delving into a verse-by-verse analysis of the Scripture, it’s crucial to emphasize the necessity of upholding the events as conveyed by the author in a literal manner. However, if God’s words, or those of a prophet, present ideas that seem nonsensical when viewed literally, we must acknowledge them as figurative expressions meant to convey a deeper transformation. Nonetheless, it cannot be disputed that these statements were made; the integrity of the author and the reliability of the interpreter affirm this truth.

The reason humanity is left bare by its inherent nature can be found in Genesis 1:26. The promise of the resurrection assures us of nothing less than the restoration of humanity to its intended condition; this anticipated grace involves a reclaiming of the life that was lost, where those expelled from paradise are welcomed back. Consequently, if the existence of those who are redeemed shares characteristics with that of angels, it becomes clear that the state of life prior to the transgression of Adam and Eve bore a resemblance to the angelic existence. Thus, our return to the original existence in paradise is comparable to that of the angels in their way of life.

Moses recounts: They were both unadorned, Adam and his wife, and felt no shame. Their lack of shame implies they were not like children, as some suggest, for the Scripture clearly states they were unadorned and lacked shame. Moreover, it refers to them as Adam and his wife, which indicates they were of a mature age. The titles bestowed upon Adam testify to his understanding (Gen. 2:20). Additionally, the directive to "till ... and keep the garden" (Gen. 2:15) reflects his physical capability. The commandments given to the ancestors reveal their maturity; yet, their infringement upon these commandments showcases their elevated state. They felt no shame because they were enveloped in divine splendor.

How is it that after consuming the fruit, 'they knew that they were naked' (Gen. 3:7), whereas prior to eating, they felt no shame? Young children typically do not exhibit embarrassment when their clothing is removed, but as they mature and their awareness of themselves develops, being exposed becomes unbearable for young men. They blush and seek to cover themselves, and if someone removes their garments, they instinctively shield their private areas. Some individuals, however, are able to overcome this sense of shame. For instance, swimmers who bathe without clothing, and those washing together without inhibition, often lack this sense of modesty, yet if someone is not in the water unclothed, they may feel acute embarrassment.

They were unashamedly naked in the Garden of Eden, as they had only recently been brought into existence and had not yet grasped the idea of procreation; their purpose was to grow in wisdom and then to multiply.

At the dawn of creation, God fashioned humanity and placed him in a perfect garden, as Holy Scripture indicates, providing the directive to refrain from consuming the fruit of the tree situated in the center of the garden. In this divine realm, man experienced bliss, engaged in prayer, and contemplated the wonders around him, basking in glory and honor, enjoying perfect sensory perception, and existing in harmony with creation. Created in the image of God, man was made immortal, endowed with free will, and gifted with every virtue. However, upon disobeying God’s command by eating from the forbidden tree, man faced expulsion from paradise. This fall from grace involved being cast out in sin and vanity, succumbing to the temptations of earthly desires and various passions. In yielding to these desires, humanity became enslaved to them due to the breach of God’s command.

Consider our ancestor when he beheld his companion fashioned from his side. What were his words, and what was their nature? They were ‘besta both naga’ (Gen. 2:25) – naga from the bond of flesh, naga from the shame of desires, not pulled in disparate directions by worldly matters, living not a life of mere creatures, but rather as those who are not grasping at earthly possessions. Instead, they were sovereigns of creation, focused on divine realities, adorned in heavenly garments and crowned with the love of God. However, when Adam turned away from his partner and ceased to converse with her, and she likewise ignored her husband’s voice, they opened themselves to the temptation of the serpent. In this manner, the breakdown of their unity led to the intrusion of a foreign influence. Their neglect of one another became an invitation for the irrational serpent, resulting in disastrous consequences due to their separation from God and from each other.

Adam and his wife were both unclothed in the Garden, and they felt no shame, akin to how young children are innocent today. They had not yet experienced the desires of the flesh, which ignite feelings of shame, and they were entirely unaware of such feelings at that moment. Their state of purity and innocence enveloped them like a splendid attire. What could be more exquisite than their own pure, virginal, and spotless flesh, which rejoiced in the joy of Paradise, was sustained by its heavenly nourishment, and was graced by God's blessing? Adam and his wife remained uninhibited in the Garden, untouched by shame, just as infants are today, for they had not yet encountered the lust of the flesh that leads to shame, and their unblemished state served as a beautiful covering for them. Nothing could surpass the beauty of their immaculate flesh, which was filled with the bliss of Eden, fed by divine sustenance, and graced by God's favor.

The condition of innocence that Moses portrays encompasses both the natural and moral dimensions. The nakedness of the first humans, when considered in its inherent connection to the body, illustrates that their immortal essence needed no safeguarding from outside influences and, due to its inherent beauty, lacked the need for additional adornments. This state of nudity, free from shame and morally sound, signifies both inner and outer purity. Shame arises from an awareness of actual or perceived imperfections or deficiencies; thus, the embarrassment associated with nudity appears when it exposes a real or recalled flaw, which, being contrary to God's creation, undoubtedly stems from moral decay.

Nakedness often leads to feelings of shame due to the disordered sensations experienced in the body and the belief that it incites impure thoughts in those who observe. Before their disobedience to God's command, Adam and Eve did not experience any disordered sensual feelings and did not entertain impure thoughts when gazing at one another. Their minds were so pure that they were untouched by lust; their love for God was so sincere that it effortlessly dispelled any sensual desires they might have had for each other.