Genesis 2:19Meaning & Commentary from the Church Fathers

The great wisdom of man is evident; it is said, “And He brought them to the man (Adam) to see what he would name them.” God achieves this not only to reveal Adam's wisdom but also to signify dominion through the act of naming. It is customary for individuals to assert their authority by changing the names of those they have purchased as their servants. In a similar manner, God assigns Adam the role of ruler over all voiceless creatures by allowing him to name them. Do not disregard these words, dear friends, but reflect on the wisdom required to assign names to the myriad of birds, reptiles, beasts, livestock, and all other mute beings of the land, sea, and air—each named carefully and fittingly. “That,” it states, “as man names ..., so shall it be named.” Witness the fullness of authority and the extent of dominion! It is remarkable to note that fierce creatures, such as lions, leopards, echidnas, scorpions, and serpents, approached Adam with deference, accepting names from him without causing him alarm. Consequently, let no one disparage God's creations, nor should one speak ill of the Creator, nor utter those foolish statements questioning the purpose of animals. The very act of naming illustrates that even the beasts recognize their subjugation and man's dominion over them. The names given by Adam have persisted to this day, a testament to how God established them for our continual reminder of the honor bestowed upon man by the Lord of Hosts through dominion over the animals. The loss of this honor can be attributed to humanity's sin.

However, let us defer the examination of the transgression and the tree for another occasion, and instead address the immediate subject. God presents all the animals to Adam. Heretics, take heed! Do not be surprised that every utterance serves to turn words against those who oppose the glorious kingdom; every rebel against it faces rebuke. “Stones that cry out” (Abb. 2:11) bear witness, and as Scripture declares, “Not a jot or a tittle” (Matt. 5:18) shall leave heretics unchallenged. Everything condemns those who reject the Lord of all creation. Therefore, witness this extraordinary spectacle: Adam stands while God, as if a servant, brings the animals to him. “And He brought,” it states, “... God brought the animals” (Gen. 2:19). Pay attention, not just to the language but to the concept. Visualize God in a posture of service, while Adam engages in judgment. God presents each animal to Adam, asking, for instance, “What shall we call this creature? Let it be a lion.” And God endorses the name. Further questions follow: “What shall this animal be named? A wolf. Excellent choice.” Likewise, God ratifies all the names Adam assigns. “And He brought,” the Scripture emphasizes, “to man to see what he would name them, and that as the man names every living soul, so shall it be named.” Notice that since God created man in His own likeness, He intended to showcase man's dignity and clearly demonstrate that he reflects wisdom. Moreover, in a remarkable act, God had predetermined the names, yet He wished to use the naming as a means to show that Adam's judgments aligned with divine will. The Scripture illustrates this by saying, “As a man shall name every living soul, so shall it be named”—indicating God's predestined intention.

Returning to our discussion, Adam stands as God brings the animals before him, which does not diminish the Master's stature; rather, it highlights Adam's role. Yet, heretics may claim that Christ's role in bringing us to the Father indicates servitude. “And brought them to a man.” The servant judges while the Master supplies. The act of bringing animals to Adam does not signify God's subjugation. Likewise, if man is brought to God through Him, does that imply servanthood? Let the ignorance regarding Scripture not fuel your misunderstanding. I know that the Son too is brought to the Father, just as the Father is to the Son. The Savior affirms, “No one comes to the Father except through Me” (John 14:6), while He also states, “No one can come to Me unless the Father draws him” (John 6:44). Though I am repeating what may have been addressed previously, it bears repeating in relation to our current topic, and perhaps some may not have heard it before.

Consider the multitude of animals: the domestic, wild, those inhabiting mountains and valleys, creatures from Gaul, India, and other regions across the earth; envision the variety of crawling creatures, all birds, and every fish swimming in seas, lakes, and rivers. All were brought to Adam, and each one was assigned a name, with God patiently waiting and giving His approval to thousands of names. While God designates one name that echoes from heaven—“This is my beloved Son” (Matt. 3:17)—heretics dismiss the testimony of this singular name but ignore the sacred voice that acknowledged countless others and rejected none. The animals were presented to Adam, who stood as king, mirroring how those who enlist in the army bear the mark of the king. God, wishing to grant man authority, empowers him to name the creatures since only a master or a father bestows names. Reflect on this: while God named certain things, Adam mobilized others. God named the heavens, the earth, the seas, the sky, the day, the light, the night, the fruits, the plants, the herbs, and the trees; Adam named the creatures: the peacock, the eagle, the calf, the sheep; he categorized them into species and genera, ensuring fulfillment of God's statement, “Let us make man in our image” (Gen. 1:26). God gives names to celestial bodies: the bear, the Orion, the Pleiades, evening dawn, and morning star. God pronounces these names, as David records, “He counts the number of the stars and gives them all names” (Psalm 146:4). God names that which exists in the heavens, while Adam names that which is on earth, assigning names to the animals, birds, and creeping creatures.

If someone is unsettled by the Scripture's omission to say, "And God created all the beasts of the field and all the fowls of the heavens from the earth," as if both originated only from the earth, let them realize this can be understood in two ways. One possibility is that the Scripture remains silent about the origin of the birds of the heavens, and even in this silence, it becomes evident that He created the beasts of the field from the earth alone. We inherently recognize from where the fowls of the air came forth, knowing they were produced from the waters during the initial creation of all things. Alternatively, the term "earth" could be employed generally alongside the waters, similar to Psalm 148, where, after praising heavenly creations, the poet addresses the earth, proclaiming: Praise the Lord from the earth, you sea creatures and all depths, rather than saying, "Praise the Lord from the waters." Clearly, all depths are within the waters, yet praise is directed from the earth, as reptiles and birds often exist in water but still offer praise from the earth. Thus, in this broader sense, we understand that all created entities, whether from dry land or water, are rightly seen as derived from the earth.

Chapter XII. The Purpose for Bringing Animals to Adam 20. Now that we have thoroughly examined why a wife was formed for the man, we turn to the purpose behind presenting all the beasts of the field and birds of the sky to Adam for naming. This act seems to imply a necessity for a companion to be made from his rib, as no suitable helpmate was found among the animals. This occurrence appears prophetic in nature, yet it remains open for interpretation even while the event has certainly taken place. What is the significance of Adam naming the birds and creatures that dwell both in water and on land, excluding fish and other aquatic beings? When we consider human language, everything bears names assigned through our speech. Not just the creatures in waters and on land but also the earth, the water, the sky, and all visible and invisible phenomena are designated various names according to human languages. We know that before the hubris of those who built the Tower, leading to the diversity of languages post-flood, there existed one common tongue (Gen. 11:1-8). Regardless of what that original language may have been, it is crucial to note that it was spoken by Adam, and should that language still exist, it would include the comprehensible sounds through which Adam named the amphibious creatures and birds. Is it probable that the names for fish were established not by man but from a divine source, later learned by humanity from God Himself? Even if this were the case, its implications surely carry profound meaning. Meanwhile, one might consider that the names of fish were introduced gradually, following familiarity with their kinds. If naming did not occur in a single instance when Adam received the beasts, cattle, and birds to name, it raises the question as to why he named them all yet took longer with the fish. What other purpose could this serve except to indicate something prophetic that foretold future significance? This line of reasoning calls for contemplation on the nature of the narrative.

21. Did God not know that none of the animal species He created could offer companionship to man? Was it not essential for man to recognize this for himself, thereby appreciating his wife all the more, since he found none among creatures under heaven similar to her? It is astonishing to consider that he only grasped this upon reviewing the animals brought to him. For if he believed in God, God could have revealed this truth to him just as He had earlier commanded him, confronting Adam regarding sin. If he did not believe, how could he know for certain whether all creatures had truly been presented to him by the One in whom he lacked faith, or if perhaps God had hidden other beings akin to himself in distant parts of the earth? Thus, I assert that this act possessed a prophetic dimension, albeit in a manner that aligns with reality.

22. Our current intention is not to unravel prophetic mysteries but to affirm the historical validity of these events. We aim to demonstrate to those who may view these accounts as impossible, or contradicting the sacred truth, through diligent study and divine assistance, that these events are neither implausible nor in conflict with Scripture. Furthermore, we shall confirm that while some occurrences may appear possible without contradiction, they also should be regarded as extraordinary, revealing a hidden depth that defies ordinary understanding. We have either addressed this topic elsewhere or will defer it for future discussion.

Chapter XIV. The Arrival of Animals to Adam 24. Let us now focus on our core discussion about the following words, which we interpret literally, rather than as omens of the future: And God created from the earth all the beasts of the field and all the fowls of the heavens. We have already outlined the significance of these phrases. God brought them to Adam to observe how he would name them. To avoid a carnal interpretation of how God presented the animals to Adam, we should consider the dual nature of Divine providence at work here... It should not be presumed that this transpired as a hunter would corral animals, nor is it suggested that a commanding voice directed them to rise and comply. Animals do not possess such reasoning; rather, they fulfill God’s will instinctively, not through rational deliberation. God, who exists outside time, directs all creation appropriately through angelic ministers, who, guided by His word, understand the timing and nature of His commands, fulfilling them amongst all subordinate beings.

25. Every living creature, not only rational beings such as humans but also irrational ones like cattle and birds, respond to impressions. The rational soul can choose to engage or not with these impressions by an act of the will, while the irrational soul lacks such discernment but nonetheless acts according to natural impulses influenced by known impressions. The soul registers impressions it perceives either through physical senses or, more deeply, within its spirit, driving the instincts of all living beings. Therefore, when impressions are imparted through angelic obedience, God’s command resonates not only with humanity but also with birds, beasts, and even those creatures beneath the waters, as illustrated by the whale that once swallowed Jonah (Jonah 2:1). This includes not just large animals but even the smallest beings, like the worm commanded to chew the gourd's root, under which the prophet sought shade (Jonah 4:6-7). If God has designed humanity to control and train not only domesticated animals, which serve human needs, but also wild creatures and birds by engaging with their inclinations and needs, then surely His angels, acting under divine authority and armed with the knowledge of His truth, can inspire every living soul with the impressions that guide them without conscious awareness towards their destined places.

God's revelation to humanity emphasizes the significance of man's dominion over creation, while simultaneously illustrating his inherent superiority over irrational beings. The act of naming the animals denotes not only a sign of authority but also a recognition of one’s identity and the acknowledgment of one’s spiritual origin in the divine order.

The statement, ‘I will bring me unto Adam,’ highlights Adam's wisdom and the harmonious relationship that existed between animals and humanity before the fall. They approached Adam like a gentle shepherd, unafraid; they presented themselves in groups of their kinds and species, without fear or trembling. The group of harmful creatures led, followed by a procession of harmless animals, all devoid of fear. Thus, Adam, upon receiving dominion over the earth, became the lord of all creation on the very day he was blessed. The creative word transformed into action, and the blessing was indeed realized: on that same day, man was appointed ruler over everything, even though he would soon display disobedience to the Lord of all. God not only granted humanity the promised sovereignty over creation but also bestowed upon him the ability to name, a privilege He did not initially offer. However, if God provided humanity with more than what was promised, would He have withheld the promise had man not sinned?

Clearly, He has granted you the capacity to discern between different kinds with careful judgment, as you are called to evaluate all things. God has summoned every creature to you so that you might realize your mind rules over all. Why then would you choose to embrace what is fundamentally unlike yourself?

Let us now consider God’s creation of a companion for Adam: the first wife to assist him, and the second to support Christ, not because Christ requires assistance, but so that we might pursue and aspire to the grace given through the Church. This Church is currently being established, growing into form and being birthed. This is why the Scripture employs the term ‘build up’—for we are being set upon the foundation of the apostles and prophets (Ephesians 2:20). The spiritual edifice is in the process of being raised, transforming into a holy temple (cf. 1 Peter 2:5). Come, Lord God, establish this bride, construct Your city! Let Your servant arrive! I trust in Your word: “He shall build My city” (Isaiah 45:13). This bride is the origin of all; here lies the spiritual house and the everlasting city devoid of death; this is Jerusalem, currently visible on earth, yet destined to be exalted above Elijah (cf. Galatians 4:25-26, 2 Kings 2:11)—Elijah stood solitary!—and elevated above Enoch (cf. Genesis 5:24, Sirach 44:15, Hebrews 11:5), who did not experience death but was taken to protect him from the corruption of sin (Prem. 11:5). This Jerusalem is cherished by Christ for its glory, purity, and blamelessness (cf. Ephesians 5:27). How much more admirable it is for the whole body to be elevated rather than a single individual! Such is the expectation of the Church. Surely she will be caught up, lifted to the heavens! Just as Elijah was taken by a chariot of fire, the Church too will ascend. Doubt my words? Then trust in Paul, who records: “We shall be caught up in the clouds to meet the Lord in the air, and so we shall always be with the Lord” (1 Thessalonians 4:17).

Why did God create all the beasts of the field and all the birds of the air and present them to Adam for naming? (Genesis 2:19). What was His intention in bringing these creatures to humanity? Among them were domestic animals of various kinds. The Scriptures say, “And Adam called the names of all the cattle, and of all the fowls of the air, and of all the beasts of the field; but there was no helper like him for Adam” (Genesis 2:20). This can be understood as God commanding the wild animals and birds to approach man, who possesses the authority to tame domesticated creatures. The former illustrates divine design, while the latter signifies human effort. Furthermore, these animals came to Adam so he would recognize the existence of male and female and understand the importance of his own union with his wife. Having examined the origins of mankind, we may ponder this inquiry: If paradise is the immense gift from God intended for humanity, given as a just reward reserved for the righteous, then why do beasts, cattle, and birds exist within it? Many scholars conceive of paradise as representative of the human soul, wherein virtues take root like seeds. Humanity is placed in paradise to cultivate and care for it; the human intellect, tasked with tending to the soul, not only toils to develop it but also secures its fruits. Yet the beasts and birds brought to Adam symbolize the unrestrained motions of our soul. Both wild and domestic animals exemplify the various passions of our flesh—some inciting, others satisfying. What then can we derive from the birds of the air, if not frivolous dreams? They flit around our souls, their erratic movements often leading us astray. Was it not the case that with all these creatures, it was only the faculty of the intellect—our reason—that mirrored our nature? One may counter that if God introduced bodily passions and vanities within paradise, then He must have authored our sinful inclinations. But heed His command: “Rule over the fish of the sea, and over the birds of the air, and over every moving thing that creeps upon the earth” (Genesis 1:28). Clearly, He has entrusted you with the authority to assess all things and, based on this discernment, to designate the identities of each species. God has instructed and aligned everything before you to affirm your mind’s superiority over all. What led you, then, to submit to and merge with what you already perceived as altogether alien? God endowed you with the understanding to discern all matters and to judge them wisely, explaining why those who fail to obey His commandfind themselves cast out from the fruitful expanse of paradise. He was also aware of your frailty, of your potential for error in judgment; thus, He commanded you in your inexperience: “Judge not, lest you be judged” (Matthew 7:1). Recognizing your lack of sufficient insight to make sound judgments, He urged you to demonstrate obedience to His command by imposing a prohibition. Had you not transgressed this command, you would not have learned the perils of erroneous judgments. Yet you have aspired to judgments and heard, “Behold, Adam has become like one of us, to know good and evil” (Genesis 3:22). You claim the right to discern; thus, you must also bear the consequences of your misjudgments. Nevertheless, God has left you conscious of heaven, ensuring its memory does not perish within you. The righteous are periodically taken up into paradise, as witnessed with the Apostle Paul, who was caught up and heard indescribable words there. If one ascends from the first heaven to the second, and from the second through the power of reason to the third heaven, this implies the following: the first heaven represents your physicality, the second your soulfulness, and the third your spirituality. Only when you reach this third heaven will you perceive the brilliance of spiritual grace, for the soulish individual cannot receive what belongs to the Spirit (1 Corinthians 2:14). It is essential for you to ascend to this third realm to reach paradise, to evade all hazards, and to exercise your judgment, for the spiritual individual discerns all matters, yet is beyond judgment (1 Corinthians 2:15). If in your weakness you hear unspeakable words, which cannot be conveyed to humanity, cherish what you have witnessed and safeguard what you have learned. The Apostle Paul preserved what he heard, so he would not stray nor misguide others. Paul understood that these ineffable words were beyond the capacity of human discourse (2 Corinthians 12:4), as he was bound within the limitations of the body, experiencing the conflicting passions of the flesh that oppose the law of the mind (Romans 7:23). I prefer this interpretation to ensure we do not lose sight of humanity's constant danger of sin. However, if there exists a safeguard in this earthly life, enabling one to withstand the crafty nature of sin, then he who travels the path of virtue will attain paradise and uncover the hidden truths of God, which cannot be disclosed; he will encounter the Lord’s promise, as did the repentant thief who turned from robbery to faith: “Today you will be with me in paradise” (Luke 23:43).

One who views the humble with disdain, failing to acknowledge his existence, is akin to one who speaks ill of God. While he may consider the meek unworthy of respect, all of creation honors them. When a humble person approaches ferocious beasts, their aggression is subdued. They come to him as their master, bowing their heads and showing submission. The animals sense from him the aroma of sanctity that emanated from Adam before the fall, when he named them in paradise. Although this harmony was lost, it has been renewed and restored to us through the coming of Jesus.

Some believe that the act of naming the animals and birds did not occur on the sixth day, which seems insufficient for the task, nor prior to the creation of woman, as the act of naming suggests an interaction; however, this perspective contradicts the sacred text’s sequence and the association of the naming with the creation of woman. It is plausible that on the sixth day not all the species of earthly creatures were examined, but rather those most familiar and closest to human habitation. It can also be inferred that the original language existed before the woman was created, formed quickly and effortlessly, unlike the gift of tongues granted to the Apostles. Man may have received this language along with his being, perhaps sharpening his understanding through dialogue with the Creator, and through auditory experiences, he infused it into himself by divine inspiration, as God had destined humanity for community. St. Chrysostom elucidates that the purpose of observing and naming the animals was to demonstrate Adam's wisdom and signify his authority. For the act of naming to be seen as wise, it is necessary to assume that Adam possessed an understanding of the universal characteristics and laws of these creatures; thus, he could apply his experiential knowledge to the specific kinds of creatures by assigning names that reflected their essence. These names have largely been retained in the Hebrew tongue. The phrase, “That as man shall name every living being, so shall its name be,” indicates that God anticipated the significance of these names and ordained them for enduring use within human language. This divine designation has persisted consistently until the confusion at Babylon.

Thus, at the invitation of the Creator, representatives of different species, especially those closest to Adam's environment, were brought into Paradise. The Creator aimed to witness how Adam would identify them, providing him the chance to discern their unique traits by observing the gathered animals and naming them accordingly. God anticipated that the names Adam chose would accurately reflect the nature of each creature, thus establishing these names as permanent identifiers in the original language, serving as a testament to Adam’s great wisdom for his descendants. Fundamentally, the names assigned by Adam symbolized his authority over the creatures. St. Chrysostom observes that "people often perceive changing the names of purchased slaves as a sign of their power; likewise, God allowed Adam, as ruler, to name all the silent beings." In biblical terms, to name something signifies claiming dominion over it (Isaiah 40:26, 2 Kings 23:24, 2 Kings 24:17). Naming for Adam conveys an innate gift of language. Yet, whom could he communicate with in the absence of a companion? Adam was endowed with language alongside existence, a vital element of his sensible nature, enabling him to engage in conversation with the Creator through articulated sounds (Genesis 3:8).