And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.

“(17) Why God says, "It is not good for man to be alone; let us make him a help meet for him?" [Gen 2:18] By these words God intimates that there is to be a communion, not with all men, but with those who are willing to be assisted and in their turn to assist others, even though they may scarcely have any power to do so; since love consists not more in utility than in the harmonious concord of trustworthy and steadfast manners; so that every one who joins in a communion of love may be entitled to utter the expression of Pythagoras, "A friend is another I." (18) Why, when God had already said, "Let us make a help for man," he creates beasts and cattle? [Gen 2:19] Perhaps some gluttons and insatiably greedy persons may say that God did this because beasts and flying things were, as it were, necessary food for man, and his meetest helper; for that the eating of meat assists the belly so as to conduce to the health and vigour of the body. But I should think that by reason of the evil implanted in them by nature animals of all kinds, whether terrestrial or flying in the air, were in this age hostile to and contrary to man; but that in the case of the first man, as one adorned with every imaginable virtue, they were, as it were, allies, and a reinforcement in war, and familiar friends, as being tame and domestic by nature, and this was the sole principle of their familiarity with man, for this it was fit that servants should dwell with their lord.”

“The moment has arrived at long last, however, it would seem, for us to proceed with the theme of the reading. "The Lord God said," the text goes on, "'It is not good for the human being to be alone.'" [ Gen 2:18 ] See how once again it said in the same way as previously, "The Lord God," so that we should rivet the words on our minds and not think the fruit of our human reasoning to be superior to Sacred Scripture. "The Lord God said," it says, "'It is not good for the human being to be alone.'" Notice how the good God does not stop short, but adds kindness to kindness, and, in an abundance of riches, wants to clothe this rational being in every degree of esteem, and along with this esteem to regale him with a life of ease. The text says, remember, "The Lord God said, 'It is not good for the human being to be alone. Let us make him a helpmate like himself.'" Notice here again the expression, "'Let us make.'" In other words, just as he said at the beginning in the case of the formation of the human being, "'Let us make a human being in our image and likeness,'" so now, too, on the point of forming woman he employs the same expression, saying, "'Let us make.'" To whom does he address it? Not to any created power, but to the one begotten of him, Wonderful Counsellor, Figure of Authority, Prince of Peace, his only begotten Son. [ Isa 9:6 ] So that Adam may learn that the being in process of being formed is meant to enjoy equality of esteem with him, accordingly just as he said in the man's case, "'Let us make,'" so he now says also, "'Let us make him a helpmate like himself.'" Both expressions, helpmate and like himself have much significance.”

“Why was it that, while all the irrational animals were created by God, male and female at the same time, man alone was not created with the female, but remained quite solitary until the female was made later on? To this enquirer I shall reply that since all the animals were created by God without either the gift of reason, or the capacity of knowing anything, while all the angels, the instant they were created, were rational and knew the Maker of all things from those things which had been produced, one by one, that is, in the six days, it was necessary that man who had been created by God possessed of reason, and as the bond uniting all the creation, should himself be taught to know the Creator of all; but since, as he was not the first but the last of all to be produced, he could neither from the things made before him, nor from himself know God, it was God's pleasure to produce the female not along with him, but afterwards out of him, that he might thereby know that he who had taken out from him a being like himself was his Creator. Wherefore also he threw him into a trance and a deep sleep, in order that by taking his rib from him without trouble and pain as in sleep, he might by the grace of God gain a perception of what had occurred, and celebrate the praises of his Maker, confessing and saying: This is now bone of my bones and flesh of my flesh—she shall be called woman, because she was taken out of man. As then the angels had been created rational, and from the works produced in the six days had been taught to know him who was the cause of them, so of necessity man also was taught through the female, and learned that God was the Maker both of himself and of the universe; but especially as he had beforehand heard God say: Let us make a helpmeet for him.”

“'לא טוב היות וגו IT IS NOT GOOD etc. — I shall make an help meet for him in order that people may not say that there are two Deities, the Holy One, blessed be He, the only One among the celestial Beings without a mate, and this one (Adam), the only one among the terrestrial beings, without a mate (Pirkei D'Rabbi Eliezer 12). עזר כנגדו A HELP MEET FOR HIM — (כנגדו literally, opposite, opposed to him) If he is worthy she shall be a help to him; if he is unworthy she shall be opposed to him, to fight him (Yevamot 63a).”

“IT IS NOT GOOD THAT THE MAN SHOULD BE ALONE. It does not appear likely that man was created to be alone in the world and not beget children since all created beings — male and female of all flesh — were created to raise seed. The herb and trees also have their seed in them. But it is possible to say that it was in accordance with the opinion of the Rabbi who says: “Adam was created with two faces [i.e., male and female persons combined],” and they were so made that there should be in them an impulse causing the organs of generation to produce a generative force from male to female, or you may say “seed,” in accordance with the known controversy concerning pregnancy, Thazria concerning the opinion of the doctors and the Greek philosophers. and the second face was a help to the first in the procreative process. And the Holy One, blessed be He, saw that it is good that “the help” stand facing him, and that he should see and be separated from it or joined to it at his will. This is the meaning of what He said in the verse, I will make him a helper opposite him. The meaning of the expression, it is not good, is that it cannot be said of man that “it is good” when he is alone for he will not be able to so exist. In the work of creation, “the good” means existence, as I have explained on the text, And G-d saw that it was good.”

“Here we have, I. An instance of the Creator's care of man and his fatherly concern for his comfort, Gen 2:18. Though God had let him know that he was a subject, by giving him a command, (Gen 2:16, Gen 2:17), yet here he lets him know also, for his encouragement in his obedience, that he was a friend, and a favourite, and one whose satisfaction he was tender of. Observe, 1. How God graciously pitied his solitude: It is not good that man, this man, should be alone. Though there was an upper world of angels and a lower world of brutes, and he between them, yet there being none of the same nature and rank of beings with himself, none that he could converse familiarly with, he might be truly said to be alone. Now he that made him knew both him and what was good for him, better than he did himself, and he said, "It is not good that he should continue thus alone." (1.) It is not for his comfort; for man is a sociable creature. It is a pleasure to him to exchange knowledge and affection with those of his own kind, to inform and to be informed, to love and to be beloved. What God here says of the first man Solomon says of all men (Ecc 4:9, etc.), that two are better than one, and woe to him that is alone. If there were but one man in the world, what a melancholy man must he needs be! Perfect solitude would turn a paradise into a desert, and a palace into a dungeon. Those therefore are foolish who are selfish and would be place alone in the earth. (2.) It is not for the increase and continuance of his kind. God could have made a world of men at first, to replenish the earth, as he replenished heaven with a world of angels: but the place would have been too strait for the designed number of men to live together at once; therefore God saw fit to make up that number by a succession of generations, which, as God had formed man, must be from two, and those male and female; one will be ever one. 2. How God graciously resolved to provide society for him. The result of this reasoning concerning him was this kind resolution, I will make a help-meet for him; a help like him (so some read it), one of the same nature and the same rank of beings; a help near him (so others), one to cohabit with him, and to be always at hand; a help before him (so others), one that he should look upon with pleasure and delight. Note hence, (1.) In our best state in this world we have need of one another's help; for we are members one of another, and the eye cannot say to the hand, I have no need of thee, Co1 12:21. We must therefore be glad to receive help from others, and give help to others, as there is occasion. (2.) It is God only who perfectly knows our wants, and is perfectly able to supply them all, Phi 4:19. In him alone our help is, and from him are all our helpers. (3.) A suitable wife is a help-meet, and is from the Lord. The relation is then likely to be comfortable when meetness directs and determines the choice, and mutual helpfulness is the constant care and endeavour, Co1 7:33, Co1 7:34. (4.) Family-society, if it is agreeable, is a redress sufficient for the grievance of solitude. He that has a good God, a good heart, and a good wife, to converse with, and yet complains he wants conversation, would not have been easy and content in paradise; for Adam himself had no more: yet, even before Eve was created, we do not find that he complained of being alone, knowing that he was not alone, for the Father was with him. Those that are most satisfied in God and his favour are in the best way, and in the best frame, to receive the good things of this life, and shall be sure of them, as far as Infinite Wisdom sees good. II. An instance of the creatures' subjection to man, and his dominion over them (Gen 2:19, Gen 2:20): Every beast of the field and every fowl of the air God brought to Adam, either by the ministry of angels, or by a special instinct, directing them to come to man as their master, teaching the ox betimes to know his owner. Thus God gave man livery and seisin of the fair estate he had granted him, and put him in possession of his dominion over the creatures. God brought them to him, that he might name them, and so might give, 1. A proof of his knowledge, as a creature endued with the faculties both of reason and speech, and so taught more than the beasts of the earth and made wiser than the fowls of the heaven, Job 35:11. And, 2. A proof of his power. It is an act of authority to impose names (Dan 1:7), and of subjection to receive them. The inferior creatures did now, as it were, do homage to their prince at his inauguration, and swear fealty and allegiance to him. If Adam had continued faithful to his God, we may suppose the creatures themselves would so well have known and remembered the names Adam now gave them as to have come at his call, at any time, and answered to their names. God gave names to the day and night, to the firmament, to the earth, and to the sea; and he calleth the stars by their names, to show that he is the supreme Lord of these. But he gave Adam leave to name the beasts and fowls, as their subordinate lord; for, having made him in his own image, he thus put some of his honour upon him. III. An instance of the creatures' insufficiency to be a happiness for man: But (among them all) for Adam there was not found a help meet for him. Some make these to be the words of Adam himself; observing all the creatures come to him by couples to be named, he thus intimates his desire to his Maker: - "Lord, these have all helps meet for them; but what shall I do? Here is never a one for me." It is rather God's judgment upon the review. He brought them all together, to see if there were ever a suitable match for Adam in any of the numerous families of the inferior creatures; but there was none. Observe here, 1. The dignity and excellency of the human nature. On earth there was not its like, nor its peer to be found among all visible creatures; they were all looked over, but it could not be matched among them all. 2. The vanity of this world and the things of it; put them all together, and they will not make a help-meet for man. They will not suit the nature of his soul, nor supply its needs, nor satisfy its just desires, nor run parallel with its never-failing duration. God creates a new thing to be a help-meet for man - not so much the woman as the seed of the woman.”

“And the Lord God said,.... Not at the same time he gave the above direction and instruction to man, how to behave according to his will, but before that, even at the time of the formation of Adam and which he said either to him, or with himself: it was a purpose or determination in his own mind, and may be rendered, as it is by many, he "had said" (b), on the sixth day, on which man was created: it is not good that man should be alone; not pleasant and comfortable to himself, nor agreeable to his nature, being a social creature; nor useful to his species, not being able to propagate it; nor so much for the glory of his Creator: I will made him an help meet for him; one to help him in all the affairs of life, not only for the propagation of his species, but to provide things useful and comfortable for him; to dress his food, and take care of the affairs of the family; one "like himself" (c), in nature, temper, and disposition, in form and shape; or one "as before him" (d), that would be pleasing to his sight, and with whom he might delightfully converse, and be in all respects agreeable to him, and entirely answerable to his case and circumstances, his wants and wishes. (b) "dixerat", Vatablus, Drusius, Junius & Tremellius, Piscator. (c) "simile sibi", V. L. Sam. Syr. (d) "Tanquam coram eo", Montanus.”

“It is not good that the man should be alone - לבדו lebaddo; only himself. I will make him a help meet for him; עזר כנגדו ezer kenegdo, a help, a counterpart of himself, one formed from him, and a perfect resemblance of his person. If the word be rendered scrupulously literally, it signifies one like, or as himself, standing opposite to or before him. And this implies that the woman was to be a perfect resemblance of the man, possessing neither inferiority nor superiority, but being in all things like and equal to himself. As man was made a social creature, it was not proper that he should be alone; for to be alone, i.e. without a matrimonial companion, was not good. Hence we find that celibacy in general is a thing that is not good, whether it be on the side of the man or of the woman. Men may, in opposition to the declaration of God, call this a state of excellence and a state of perfection; but let them remember that the word of God says the reverse.”

“Creation of the Woman. - As the creation of the man is introduced in Gen 1:26-27, with a divine decree, so here that of the woman is preceded by the divine declaration, It is not good that the man should be alone; I will make him כּנגדּו עזר, a help of his like: "i.e., a helping being, in which, as soon as he sees it, he may recognise himself" (Delitzsch). Of such a help the man stood in need, in order that he might fulfil his calling, not only to perpetuate and multiply his race, but to cultivate and govern the earth. To indicate this, the general word כנגדו עזר is chosen, in which there is an allusion to the relation of the sexes. To call out this want, God brought the larger quadrupeds and birds to the man, "to see what he would call them (לו lit., each one); and whatsoever the man might call every living being should be its name." The time when this took place must have been the sixth day, on which, according to Gen 1:27, the man and woman were created: and there is no difficulty in this, since it would not have required much time to bring the animals to Adam to see what he would call them, as the animals of paradise are all we have to think of; and the deep sleep into which God caused the man to fall, till he had formed the woman from his rib, need not have continued long. In Gen 1:27 the creation of the woman is linked with that of the man; but here the order of sequence is given, because the creation of the woman formed a chronological incident in the history of the human race, which commences with the creation of Adam. The circumstance that in Gen 2:19 the formation of the beasts and birds is connected with the creation of Adam by the imperf. c. ו consec., constitutes to objection to the plan of creation given in Gen 1. The arrangement may be explained on the supposition, that the writer, who was about to describe the relation of man to the beasts, went back to their creation, in the simple method of the early Semitic historians, and placed this first instead of making it subordinate; so that our modern style of expressing the same thought would be simply this: "God brought to Adam the beasts which He had formed." (Note: A striking example of this style of narrative we find in Kg1 7:13. First of all, the building and completion of the temple are noticed several times in 1 Kings 6, and the last time in connection with the year and month (Kg1 6:9, Kg1 6:14, Kg1 6:37-38); after that, the fact is stated, that the royal palace was thirteen years in building; and then the writer proceeds thus: "And king Solomon sent and fetched Hiram from Tyre...and he came to king Solomon, and did all his work; and made the two pillars," etc. Now, if we were to understand the historical preterite with consec., here, as giving the order of sequence, Solomon would be made to send for the Tyrian artist, thirteen years after the temple was finished, to come and prepare the pillars for the porch, and all the vessels needed for the temple. But the writer merely expresses in Semitic style the simple thought, that "Hiram, whom Solomon fetched from Tyre, made the vessels," etc. Another instance we find in Jdg 2:6.) Moreover, the allusion is not to the creation of all the beasts, but simply to that of the beasts living in the field (game and tame cattle), and of the fowls of the air-to beasts, therefore, which had been formed like man from the earth, and thus stood in a closer relation to him than water animals or reptiles. For God brought the animals to Adam, to show him the creatures which were formed to serve him, that He might see what he would call them. Calling or naming presupposes acquaintance. Adam is to become acquainted with the creatures, to learn their relation to him, and by giving them names to prove himself their lord. God does not order him to name them; but by bringing the beasts He gives him an opportunity of developing that intellectual capacity which constitutes his superiority to the animal world. "The man sees the animals, and thinks of what they are and how they look; and these thoughts, in themselves already inward words, take the form involuntarily of audible names, which he utters to the beasts, and by which he places the impersonal creatures in the first spiritual relation to himself, the personal being" (Delitzsch). Language, as W. v. Humboldt says, is "the organ of the inner being, or rather the inner being itself as it gradually attains to inward knowledge and expression." It is merely thought cast into articulate sounds or words. The thoughts of Adam with regard to the animals, to which he gave expression in the names that he gave them, we are not to regard as the mere results of reflection, or of abstraction from merely outward peculiarities which affected the senses; but as a deep and direct mental insight into the nature of the animals, which penetrated far deeper than such knowledge as is the simple result of reflecting and abstracting thought. The naming of the animals, therefore, led to this result, that there was not found a help meet for man. Before the creation of the woman we must regard the man (Adam) as being "neither male, in the sense of complete sexual distinction, nor androgynous as though both sexes were combined in the one individual created at the first, but as created in anticipation of the future, with a preponderant tendency, a male in simple potentiality, out of which state he passed, the moment the woman stood by his side, when the mere potentia became an actual antithesis" (Ziegler). Then God caused a deep sleep to fall upon the man (Gen 2:21). תּרדּמּה, a deep sleep, in which all consciousness of the outer world and of one's own existence vanishes. Sleep is an essential element in the nature of man as ordained by God, and is quite as necessary for man as the interchange of day and night for all nature besides. But this deep sleep was different from natural sleep, and God caused it to fall upon the man by day, that He might create the woman out of him. "Everything out of which something new is to spring, sinks first of all into such a sleep" (Ziegler). צלע means the side, and, as a portion of the human body, the rib. The correctness of this meaning, which is given by all the ancient versions, is evident from the words, "God took one of his צלעות," which show that the man had several of them. "And closed up flesh in the place thereof;" i.e., closed the gap which had been made, with flesh which He put in the place of the rib. The woman was created, not of dust of the earth, but from a rib of Adam, because she was formed for an inseparable unity and fellowship of life with the man, and the mode of her creation was to lay the actual foundation for the moral ordinance of marriage. As the moral idea of the unity of the human race required that man should not be created as a genus or plurality, (Note: Natural science can only demonstrate the unity of the human race, not the descent of all men from one pair, though many naturalists question and deny even the former, but without any warrant from anthropological facts. For every thorough investigation leads to the conclusion arrived at by the latest inquirer in this department, Th. Waitz, that not only are there no facts in natural history which preclude the unity of the various races of men, and fewer difficulties in the way of this assumption than in that of the opposite theory of specific diversities; but even in mental respects there are no specific differences within the limits of the race. Delitzsch has given an admirable summary of the proofs of unity. "That the races of men," he says, "are not species of one genus, but varieties of one species, is confirmed by the agreement in the physiological and pathological phenomena in them all, by the similarity in the anatomical structure, in the fundamental powers and traits of the mind, in the limits to the duration of life, in the normal temperature of the body and the average rate of pulsation, in the duration of pregnancy, and in the unrestricted fruitfulness of marriages between the various races.") so the moral relation of the two persons establishing the unity of the race required that man should be created first, and then the woman from the body of the man. By this the priority and superiority of the man, and the dependence of the woman upon the man, are established as an ordinance of divine creation. This ordinance of God forms the root of that tender love with which the man loves the woman as himself, and by which marriage becomes a type of the fellowship of love and life, which exists between the Lord and His Church (Eph 5:32). If the fact that the woman was formed from a rib, and not from any other part of the man, is significant; all that we can find in this is, that the woman was made to stand as a helpmate by the side of the man, not that there was any allusion to conjugal love as founded in the heart; for the text does not speak of the rib as one which was next the heart. The word בּנה is worthy of note: from the rib of the man God builds the female, through whom the human race is to be built up by the male (Gen 16:2; Gen 30:3).”