Nakedness

Nakedness [Heb. ʿerwa, ʿerwa basar,ʿerom, maʿar; Grk. gymnotēs]. To be without clothing.

In the OT (NKJV) the word "nakedness" appears as the translation of several Hebrew terms that are generally used to refer to the state without clothing or being clothed inadequately. The first human beings, Adam and Eve, are described as naked after God created them and placed them in the Garden of Eden (Gen 2:25). In the pre-Fall world, nakedness was the natural state of human beings and it was associated with innocence. Thus, nakedness in pre-Fall Edenic conditions should be understood as a positive concept. After the Fall, however, the state of nakedness received negative connotation by being associated with a fear of God and it carried the meaning of shame and humiliation. This fact is affirmed by Adam and Eve's action of sewing fig leaves in order to cover themselves (Gen 3:7). This negative connotation of nakedness is affirmed in the rest of the Bible, but one has to keep in mind that nakedness also appears in positive contexts such as engagement in a legitimate sexual activity.

In the legal texts of the OT nakedness almost always appears in prohibitions. Some good examples are the prohibitions of uncovering the nakedness of any blood relative (Lev 18:6-18; cf. Deut 23:1; 27:20) or a menstruous woman (Lev 20:18) in which the phrase "nakedness . . . you shall not uncover" likely serves as a euphemism for sexual relationship (cf. Lev 20:11, 17-21). Another example is the ban of "going up by steps" to God's altar so that priests' nakedness "may not be exposed on it" (Exod 20:26). This latter regulation should be understood in the context of the command in Exodus 28:42 that priests were supposed to wear linen undergarments to cover their "naked flesh." It is evident that in all these laws nakedness is mentioned in a negative sense, as something that should not be uncovered or seen.

That seeing nakedness was prohibited in ancient Israel is also evident from different narratives of the OT. The most well-known example is the story of Noah's drunkenness (Gen 9:18-29) which portrays him being naked in his tent and being seen by his son Ham in that state. In contrast to Ham, Noah's other two sons, Shem and Japheth, went backward into the tent carrying garments in order to cover the nakedness of their father. While interpretations of Ham's offense vary, ranging from engagement in some form of sexual conduct to a literal interpretation of seeing Noah's nakedness, it is most likely that the narrator had the latter sense in view. It was Noah's dignity that was threatened, and Ham showed disrespect by failing to cover him. Shem and Japhet's careful act of covering their father affirms this interpretation (Gen 9:22-23). Nakedness is also used figuratively to describe the military weakness of a people, as in the address of Joseph to his brothers (Gen 42:9, 12).

Michal accused her husband David of foolishness and shameful behavior because "he uncovered himself in the eyes of his servants" (2 Sam 6:20), and Saul's act of nakedness is described without any condemnation (1 Sam 19:24). Hanun, the king of Ammon, humiliated and embarrassed David's servants by shaving off half of their beards and cutting off "their garments in the middle as far as their hips" (2 Sam 10:4-5). It must be acknowledged, however, that these narratives describe the state of being inadequately clothed and not to total nudity (see also Job 22:6; 24:10; Isa 58:7).

In contrast to a literal sense, prophetic literature often uses nakedness symbolically, in a number of different ways. First, nakedness is used to describe the captivity. A good example is Isaiah's sign-act of walking naked and barefoot for three years (Isa 20:1-2) as a sign of leading away the Egyptians and Ethiopians as captives (Isa 20:3-6; cf. Mic 1:11). Second, nakedness is used to portray adultery that often symbolically represented the unfaithfulness of God's people. One of the best examples is in Ezekiel 16 which discusses the relationship between Jerusalem and her Lord using the shocking imagery of whoredom for unfaithful Judah. The theme of nakedness appears four times in the chapter (16:8, 36, 37[2x]; cf. 23:18, 29) and it is inextricably connected with the theme of committing fornication that is mentioned 18 times in the same context. Similar metaphorical imagery of nakedness alluding to adultery and unfaithfulness of Israel is also found in other prophetic books (Lam 1:8; Hos 2:9; Nah 3:5).

In the NT, nakedness appears only several times. It is evident that in these references the NT builds on the OT concept and further develops it. The term is used in a literal sense in the Gospels to refer to the state of being lightly clothed or lacking outer garment (Mark 14:51-52; cf. 1 Cor 4:11), but also to describe the humiliated state of a man possessed by demons (Luke 8:27). Jesus Himself is described as being stripped of His clothing at the crucifixion as an act of humiliation (Mat 27:33-36).

Clothing the naked is part of the call to provide for the poor (Matt 25:36, 38, 43-44; Isa 58:7). Believers demonstrate their faith through works such as clothing and feeding the naked and destitute (Jas 2:15). Paul uses nakedness in a metaphorical sense to refer to destitution as a temptation that can separate us from Christ (Rom 8:35; cf. 2 Cor 11:27).

The term also appears in a figurative sense in the book of Revelation where it refers to Laodicea's spiritual poverty (Rev 3:18; cf. 16:15). Drawing from Ezekiel's imagery, John also uses the concept of nakedness to portray Babylon's unfaithfulness to God (Rev 17:16; cf. Ezek 16). In contrast, the faithful servants of God are described as being dressed in white robes (Rev 6:11; 7:9, 13-14), which symbolizes their status as children of God.