WHAT A STRANGE WAY, we might think, to end this account of Creation: “The man and his wife were both naked, and they felt no shame” (Gen. 2:25). Hollywood would love it: what an excuse for sexual titillation if someone tries to place the scene on the big screen. We hurry on, chasing the narrative.
Yet the verse is strategically placed. It links the account of the creation of woman and the establishment of marriage (Gen 2:18-24) with the account of the Fall (Gen. 3). On the one hand, the Bible tells us that woman was taken from man, made by God to be “a helper suitable for him” (2:18), yet doubly one with him: she is bone of his bones and flesh of his flesh (2:24), the paradigm of marriages to come, of new homes and new families. On the other hand, in the next chapter we read of the Fall, the wretched rebellion that introduces death and the curse. Part of that account, as we glean from tomorrow’s reading, finds the man and the woman hiding from the presence of the Lord, because their rebellion opened their eyes to their nakedness (3:7, 10). Far from being unashamed, their instinct is to hide.
This was not how it was supposed to be. In the beginning, “the man and his wife were both naked, and they felt no shame.” The sexual arena stands to the fore, of course; yet there is a symbol-laden depth to the pronouncement. It is a way of saying that there was no guilt; there was nothing to be ashamed of. This happy innocence meant openness, utter candor. There was nothing to hide, whether from God or from each other.
How different after the Fall. The man and the woman hide from God, and blame others. The candor has gone, the innocence has dissipated, the openness has closed. These are the immediate effects of the first sin.
How much more dire are the same effects worked into the psyche of a fallen race, worked into individuals like you and me with so much to hide. Would you want your spouse or your best friend to know the full dimensions of each of your thoughts? Would you want your motives placarded for public display? Have we not done things of which we are so ashamed that we want as few people as possible to know about them? Even the person whose conscience is said to be “seared” (e.g., 1 Tim. 4:2) and who therefore boasts of his sin does so only in some arenas, but not in others.
What astonishing dimensions characterize the salvation that addresses problems as deep as these.
[Copyright Crossway Books, 1998]