Genesis 2:20Meaning & Commentary from the Church Fathers

Thus, when you reflect upon the extraordinary wisdom of this creation, marvel at the strength of the Creator. If a mere glance at the splendor of the heavens inspires a sincere observer to extol the Creator, how much more should humankind, possessing intelligence, reflect on its own formation, the elevated dignity granted to it, the abundant gifts, and the unspeakable blessings, continuously offering the highest praise to the Lord. I would wish to delve deeper into this topic, but to avoid overwhelming your memory with too many thoughts, I must pause here. Our aim is not to elaborate excessively; rather, we intend for you to retain these teachings so that you may comprehend the truths found within sacred Scriptures and also guide others to them. Therefore, as you leave this place, together with your neighbor, recapitulate what has been shared here, and exchange insights so that what each of you recalls may enrich the other. Thus, collecting and preserving everything in fresh remembrance, return home and individually ponder these divine lessons, so that by engaging with them, you may dedicate your thoughts to overcoming the passions that trouble you and evading the snares set by the adversary. Indeed, when malevolent spirits see that the soul is focused solely on divine matters, they dare not approach, swiftly retreating under the power of the Spirit, as if consumed by fire. Hence, to benefit ourselves further, to conquer this foe, and to receive greater grace from God, let us fill our minds with these divine subjects. Consequently, your endeavors will thrive—what seems difficult will become manageable, what appears unfortunate will culminate in joy, and nothing in this life will cause us distress. When we prioritize divine matters, the Lord Himself will oversee our concerns, allowing us to navigate the ocean of this earthly existence safely, guided by the supreme helmsman, the God of all, into the harbor of His grace. To Him belongs glory and power, now and forever, unto the ages of ages. Amen.

I am deeply grateful that you received our encouragement yesterday with such eagerness, and that you were not troubled by the length of the discourse but remained attentive until the end, displaying a lively disposition to listen. This gives us hope that you will act upon our counsel. Those who listen with such delight are evidently inclined to carry out what they have heard. Furthermore, your current state serves as evidence of your mental well-being. Just as the desire for nourishment signifies physical health, so love for God's word is the truest indication of spiritual vitality. The fruits of your diligence are visible in your fulfilling what you have heard, so we intend to reward your devotion as promised yesterday. I refer to this spiritual instruction as a reward that can enrich me, the giver, while also making you, the receivers, prosperous. Such is the nature of all spiritual matters; unlike material possessions, where the giver diminishes their wealth while the receiver becomes enriched, in spiritual gifts, the opposite occurs. Since we are prepared to impart knowledge, and your hearts are receptive to this spiritual bounty, let us fulfill our promise and further elucidate what has been read from the sacred text of Moses. It is essential to clarify today’s readings to accurately express and share the wealth of wisdom encapsulated in these passages. You have recently heard the declaration from Divine Scripture: "But for man (Adam) there was found no helper like him." What is the significance of this brief statement? Why is the conjunction included? Was it not sufficient to say, "For man (Adam)"? Our inquiry is not driven by mere curiosity, but rather to teach you the importance of attentive interpretation, ensuring that even the most succinct phrases of Divine Scripture are recognized and cherished. These are not merely words, but utterances of the Holy Spirit, wherein great treasures can be discovered within the smallest syllables. Let no one be listless or weary in thought; let none be distracted by worldly concerns while present here. Instead, let us consider the dignity of this spiritual assembly, acknowledging that we hear God speaking through the prophets, and let us all open our ears and concentrate our minds, ensuring that none of the seeds we cast fall upon rocky ground, or along the path, or among thorns. May all the seeds find good soil in the breadth of an open and expansive mind, producing abundant fruit and multiplying what we sow. Let us analyze, then, the meaning behind the inclusive conjunction. “But man (Adam),” it states, “found no helper like unto him.” Pay attention to the precision of the holy text. After asserting, “But the man (Adam) found no helper,” it continues with “one like him,” elucidating the reason for the connective term. It seems that those who are quick of mind may already anticipate our explanation. However, as we strive to provide understanding for all, we will clarify why the Scripture phrases it this way; please bear with us a moment longer. Firstly, you may recall that Divine Scripture states, “Let us make him a helper fit for him,” and then informs us of the creation of animals and reptiles, of all living beings without speech: “The Lord God formed from the earth all the beasts of the field, and all the birds of the air, and brought them to man to see what he would call them; and Adam, like a master, ‘called the names of all’ (Gen. 2:18-20)”. To each species of beast and bird, he assigned names according to the wisdom bestowed upon him. It becomes evident that while these creatures may serve man in various capacities and assist in his tasks, they are still unreasoning beings and vastly inferior to him. Their assistance is demonstrated through their actions; some are suitable for bearing burdens, while others assist in agriculture. The ox plows, creates furrows, and performs countless other tasks essential to farming; the donkey likewise helps in carrying loads. Many other mute creatures serve our physical needs: sheep provide wool for clothing, goats yield their hair and milk, contributing to our sustenance. Thus, to prevent applying the statement “Let us make him a helper” to these animals, the blessed Moses begins by saying, “But for man (Adam) there was no helper like him.” This suggests that though these animals were created for man’s benefit and received their names from Adam, none proved worthy as his true companion. Moses thus implies that a new type of being is to be created—one for whom it is said, “Let us make him a helper to correspond with him”—one of a similar nature, deserving of him, not subordinate. Hence, the blessed Moses declares, “But for man (Adam) there was not found a helper like him,” making clear that while the wordless may provide various services, the help given to Adam by his wife represents a different and much higher form of companionship.

If they arrive at a more convincing explanation, we will not only welcome their insight but will express our gratitude.

Should anyone be perplexed by the statement that "God created from the earth all the beasts of the field and all the birds of the sky," rather than asserting that He created both from the earth, they must recognize that this can be understood in two ways. One possibility is that the Scripture remains silent regarding the origin of the birds of the sky, as it may be understood that only the beasts of the field were formed from the earth. This interpretation acknowledges our prior understanding that the creation of the birds was from the waters during the initial act of creation. Alternatively, the reference to the earth may be general, encompassing both land and water. This is akin to the verse in Psalms where, after praising heavenly beings, the psalmist calls upon all creatures to "Praise the Lord from the earth, ye serpents, and all the abyss" (Ps. 148:7), rather than saying "from the water." Even though all depths reside in the waters, they are instructed to praise the Lord from the earth likewise, indicating that the earth serves as a collective reference including all forms of creation, whether from land or sea.

Chapter XII. The Purpose Behind Adam Naming the Animals

Having delved into the reasoning behind the creation of a wife for the husband, we shall now explore why all the beasts of the field and birds of the sky were presented to Adam for naming, suggesting the necessity of creating a helpmate from his rib since no suitable companion was found among the animals. This act seems to hold prophetic significance, yet it is carried out in such a manner that the fulfillment of the event remains open to interpretation. What does it signify that Adam named the birds and creatures of the land while excluding fish and aquatic life? In human terms, all living beings are designated by names as articulated by humanity. Everything that exists, from the waters to the earth and beyond, has diverse names depending on human languages. Initially, before the tower builders' pride fragmented language post-flood, there existed a single language (Gen. 11:1-8). Regardless of its nature, it is established that Adam spoke this language. If it somehow persists, it would contain the foundational sounds with which Adam named birds and land animals.

Is it conceivable that the designations for fish arose not from human practice but directly from divine instruction, imparted to man? If we accept this notion, the rationale remains mysterious. Meanwhile, the names of fish likely emerged gradually as familiarity with their varieties grew. If the beasts, livestock, and birds were brought to Adam and he named them, why were the fish excluded during this initial naming? The intention hints at a foretelling message.

Did God lack awareness of the fact that no animal breed could serve as a counterpart for man? Was it not essential for man to comprehend this alongside recognizing the unique value of his wife, given the absence of a like counterpart among all created flesh? Remarkable it is if Adam realized this only when he assessed the animals presented to him, for if he believed in God, the truth could have been revealed to him just as God issued commands or questioned those who erred. If he disbelieved, he could not ascertain that God had brought all the animals before him, rather than perhaps possessing unknown creatures concealed in far-off lands.

Thus, it appears there is undoubted prophetic significance to this presentation. In our exploration, we aim not to unravel enigmas of prophecy but rather to validate the authenticity of historical events, ensuring that what might seem implausible or counter to sacred Scripture is clarified through diligent discussion. What seems feasible yet potentially frivolous to some must be defended, asserting that all occurrences should not be viewed as ordinary but understood through the mystery endorsed by the holy texts. We either have addressed this elsewhere or will aim to do so in future sections.

To summarize, God demonstrated to humanity the superiority granted to him over herbivorous creatures and all other non-rational beings through the act of bringing these animals forth to name them. This illustrates that man, equipped with the ability to discern and name, inherently holds a higher position. The deeper implication is that man must also come to recognize within himself the dual presence of the rational guiding nature and the irrational governed nature.

After recounting the creation of the creatures and the names Adam gave them, Moses shifts to the narrative of Adam's vision, the extraction of a rib from him, and the formation of a spouse from it, stating that Adam would not find a suitable helper comparable to himself. This helper is identified as Eve. While animals and livestock served as helpers to mankind, a companion from Adam's own kind would prove to be more fitting. In addition to managing household responsibilities and tending to sheep, cattle, and other animals, Eve could potentially assist her husband in various crafts, skills, and labor. Although animals existed under man’s authority, they were inadequate for such tasks. Hence, God fashioned for Adam a helper who would share in the stewardship of creation and support him in many endeavors.

Clearly, He has granted us authority to discern between kinds and qualities with sound judgment, expecting us to evaluate all things. God has summoned all creatures to you so that you may understand that your intellect reigns supreme over all. Why then would you choose to embrace and unite yourself with that which is, as you recognize, most dissimilar to your being?

Let us consider again the matter at hand: why did God create the beasts of the field and the birds of the sky, bringing them to Adam to see how he would name them (Gen. 2:19)? What was God's intention in presenting these creatures to humanity? Among them were domesticated animals of various kinds. The Scripture tells us, "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 not found a helper fit for him" (Gen. 2:20). This can be interpreted to mean that wild animals and birds were brought to man by God's decree, and it was within man's power to domesticate certain of these creatures. The former is due to divine initiative, and the latter arises from human effort. Furthermore, the animals were presented to Adam for him to learn about their dual existence of male and female and to realize through their example the necessity of his union with a wife. We have thus examined the origins of humankind. However, the curious often ask: "If paradise is a magnificent gift from God meant for humanity, a place where one either resides or is taken as a just reward, why then were there beasts, cattle, and birds in it?" Many interpreters view paradise as the soul of humanity, where the virtues planted like seeds take root. Humanity is placed in paradise to cultivate and safeguard it, where the mind engages, preserving the fruits of its labor.

The cattle of the field and the fowls of heaven, brought to Adam, illustrate the mindless urges of our soul. Both wild and domesticated beasts reflect the various fleshly passions—some provoking, others soothing. And what of the birds of the heavens, if not vain aspirations? They flit around our souls, leading it to distraction with their erratic movements. The only helper analogous to the mind is the sense, or æsthesis, which our intellect recognizes as similar. You might counter, “If both bodily passions and vain, hollow thoughts were placed in Paradise by God, does this not make Him the author of our sins?” Note His declaration, “Have dominion over the fish of the sea, and over the birds of the air, and over every living thing that moveth upon the earth” (Gen. 1:28). You see, He has endowed you with the authority to discern all things, enabling you to name each species accurately. God has brought forth all existence to convince you of the supremacy of your intellect over all creation. What then led you to accept and align with that which you have already known to be alien to you? God gifted you the intellect to recognize all phenomena and to judge them wisely; hence, if you fail to obey, you rightfully forfeit the delights of the fruitful land of paradise. God also understood your frailty, realizing that you would not always judge correctly; that's why He cautioned you, as someone inexperienced: "Judge not, that ye be not judged" (Matthew 7:1). Aware of your limitations, He asked for your obedience to His command by declaring a prohibition. Had you not transgressed this command, you would not have confronted the perils of flawed judgment. Instead, you coveted judgment and heard, “Behold, the man has become like one of us, knowing good and evil” (Gen. 3:22). You sought the authority to make judgments, and thus you must bear the consequences of your miscalculations. However, God has positioned you in opposition to heaven so that the memory of it might persist within you. The righteous are frequently taken into paradise, just as the Apostle Paul was, who heard words inexpressible. Ascending from the first to the second heaven, and then to the third via the capability of your intellect, signifies a journey where the first heaven represents your physical being, the second your soul, and the third your spirituality. Only after reaching the third heaven can you perceive the brilliance of spiritual grace, for "the natural man receiveth not the things of the Spirit of God" (1 Corinthians 2:14). It is essential to ascend to the third heaven to access paradise, evade all perils, and discern all matters, because “he that is spiritual judgeth all things” (1 Cor. 2:15), yet no one can judge him. Should you, while still weak, hear irreversible truths that cannot be conveyed to others, be sure to safeguard what you have witnessed and protect the revelation you have received. The Apostle Paul preserved what he had been told to avoid stumbling himself or leading others astray. He probably recognized that these inexpressible truths cannot be communicated in human terms (2 Cor. 12:4), as he confronted the constraints of the flesh, observing how the law of his body contradicts the law of his mind (Rom. 7:23). I favor this interpretation to highlight that we must acknowledge the dangers of sin. However, if there exists a safeguard in this temporal life that enables one not to stray from the lures of sin, then those who walk in virtue's path will reach paradise and hear the hidden secrets of God, which cannot be revealed. They will receive the promise of the Lord, akin to the wise thief who turned from wrongdoing to faith: "Today you will be with me in paradise" (Luke 23:43).

Anyone who disparages a humble individual and fails to acknowledge his existence as one of God's creations is akin to speaking ill of the Almighty Himself. Despite the disdain that some may hold for the modest person, all of creation gives him honor. When the humble soul interacts with fierce creatures, their wildness is subdued. They approach him with reverence, bow their heads, and affectionately lick his hands and feet. The beasts sense in him the divine essence that once radiated from Adam before the fall, when he named them in the Garden of Eden. Although that glory was lost to us, it has been renewed and restored through the coming of Jesus.