§ 1. Who Told Adam He Was Naked?
After eating from the tree of the knowledge of good and evil, Adam says that he was afraid of God because he, Adam, knew himself to be naked. God’s question “Who told you that you were naked?” raises an important second question: Why does God identify the source of the knowledge of Adam’s nakedness as a who, i.e. personal agent of revelation?
Regarding the question of the source of the knowledge, we see that God is pointing Adam back to the Divine command that promises death for transgression against it. God, in other words, is the one who told Adam that he was naked. This telling, however, isn’t limited to the commandment. Rather, at the moment Adam eats his “eyes [are] opened”. Thus, knowledge is occasioned by his action of eating the fruit. Yet this doesn’t imply that the cause of his knowledge was the tree, its fruit, or the eating of the fruit. God’s question reminds us that knowledge is propositional and, therefore, communicated by personal beings. The apersonal stuff of creation, in other words, doesn’t communicate truth – only personal beings do this. Empiricism is, hereby, refuted. Knowledge is imparted to Adam by someone who opened his eyes to see his spiritual nakedness. That someone was neither himself, nor the serpent, not his wife. It was, rather, the Logos of God.
This is evident from the fact that it is Christ Jesus, the Logos of God, who “gives light to everyone,” and this giving of light is tantamount to having one’s eyes opened. Numerous passages of Scripture identify the “opening” of “eyes” as the work of God.
“…God opened her eyes…”
“…the Lord opened the eyes of Balaam…”
“…the Lord opened the eyes of the young man…”
“…the Lord opened their eyes…”
“Open my eyes, that I may behold wondrous things out of your law.”
“…he opened my eyes…”
The opening of Adam’s eyes was not due to the physical act, therefore, but to Christ’s granting of knowledge to him via the occasion of eating the fruit.
§ 2. Spiritual Nakedness
Having established that it was the Logos who revealed Adam’s nakedness to Adam, we face a problem. When Adam was afraid of the Lord Christ, he was not actually naked. We are told that (a.) Adam’s eyes were opened and he knew he was naked, (b.) Adam made fig leaf coverings for himself and Eve, (c.) He heard the Lord walking in the garden and calling him, and (d.) Adam hid himself among the trees of the garden. The nature of Adam’s nakedness, therefore, couldn’t have been literal, for he wasn’t naked when Christ called him.
The knowledge revealed to him was spiritual, of his inner condition, and not of his physical nakedness.
§ 3. Differing Epistemologies?
Given that Adam could understand God’s speaking, and given that Adam was newly created, we must conclude that Adam was created already having some knowledge. Thus, while it is the case that the eating of the forbidden fruit served as an occasion for divine illumination, it remains the case that Adam understood the propositional content revealed to him (i.e. that he was now naked) because he already had knowledge. It seems to be the case, then, that the Biblical model of epistemology is complex: God created man with knowledge that assists in man’s comprehension of knowledge that is subsequently revealed via a variety of occasions.
In both instances, nevertheless, the Logos, Jesus Christ, is the revealer of knowledge. Adam demonstrates this again in Genesis 3:20, where we read:
The man called his wife’s name Eve, because she was the mother of all living.
Adam’s naming of Eve is derived from the propositional revelation of God given to him in verses 15-16a. God declares to the serpent:
I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.
He then tells the woman:
To the woman he said, I will surely multiply your pain in childbearing; in pain you shall bring forth children.
Eve will be the mother of all living for she will bear the first children who will subsequently repopulate earth, and she will be the gender through which the Redeemer will come, the Seed through which spiritual life will come.
Eve’s name is not constructed out of thin air, but corresponds to a function she will perform predominantly. That function, however, is revealed by God propositionally.
This stands in contrast, it seems, to Adam’s naming of the animals in Genesis 2:19-20.
…out of the ground the Lord God had formed every beast of the field and every bird of the heavens and brought them to the man to see what he would call them. And whatever the man called every living creature, that was its name. The man gave names to all livestock and to the birds of the heavens and to every beast of the field. But for Adam there was not found a helper fit for him.
Note that God, as far as we can gather from the text, does not tell Adam what the predominant functions of these animals will be, but simply brings them to Adam to see what Adam will name them. This, likewise, stands in contrast to the first naming of Eve which occurs in the next verses, where we read:
…the Lord God caused a deep sleep to fall upon the man, and while he slept took one of his ribs and closed up its place with flesh. And the rib that the Lord God had taken from the man he made into a woman and brought her to the man. Then the man said,
“This at last is bone of my bones
and flesh of my flesh;
she shall be called Woman,
because she was taken out of Man.”
Thus, we see that Adam’s naming of Woman, like his renaming of her in chapter 3, is related to knowledge he receives from God. We know this from the fact that he is asleep while God forms the Woman from his side. If Adam was asleep, he was not conscious of what was happening to him. Therefore, the woman’s origin from his side, it seems, would also have had to been revealed to him via propositional revelation.
 John 1:9.
 Gen 21:19.
 Num 22:31.
 2nd Kings 6:17.
 2nd Kings 6:20.
 Pss 119:18.
 John 9:30.
 Gen 2:21-23.