What does it mean that it is not good for a man to be alone (Genesis 2:18)?

Even when perpetuation of the race was in view as in Gen. 1, we saw the marked distinction of Man. There was a single pair, and whatever the varieties to be in different parts of the earth, not a hint of "after his kind" as in the merely animal population of land, sea, or air. Man exclusively was made from the beginning in Elohim's image, after Elohim's likeness, with dominion given over fish of the sea, and over bird of the heavens, and over living thing that moves upon the earth. But here in Gen. 2 Jehovah Elohim, alike moral Governor and Creator, enters with gracious consideration into the daily life and comfort of man on earth, not only has a perfectly kind and wise mind about his well-being but expresses it that it be known as His, and this not by an imperative word as in ver. 16, 17, but as the benevolent judgment of Him who absolutely knew all and abounded in favour to Man. "And Jehovah Elohim said, It is not good that the man should be alone." Interchange of affection and interest is good for Man. No wonder that solitude is in general a most severe punishment short of death. Here no doubt intimacy of the nearest companionship is meant, and this as the revealed object of divine counsel. Indeed it is distinctive of the Jehovah Elohim section as a whole to develop, not mere creation, but creation, Man above all, in special relationships as He was pleased to order all; and hence the garden and the trees, etc., could suitably be here only. Difference of authorship or document has nothing to do with the matter, and is the shallowest resource possible, as it explains nothing. Difference of design is all the more strikingly instructive because the same writer gives both consecutively.

We are introduced to another great thought of God in verse 18. Man was not created to be an altogether self-sufficient being. He needed not only companionship but an "helpmeet" or "counterpart." We see the goodness of God as well as His wisdom in the way by which the counterpart came into being. The object being the good and profit of Adam, he was allowed to see for himself that no such counterpart existed in the animal creation by the whole range of beasts and fowls being brought before him.

Genesis 2:18. Man was alone, and it was not good that he should be so. The earth and all that it contained was good, and man placed in unquestioned authority over it all. But amid its various tribes of animals and plants, man had no companion with whom to share his affections and his thoughts. Whence was such an one to come? Had another been created out of the dust independently of Adam, where had been his supremacy? and where had been, moreover, the tender intimacy of relationship needed in such a companion? Out of the ground the Lord God formed every beast and fowl, and brought them to Adam, to see what he would call them. Adam exercised thus his delegated authority, and gave names to all the animal tribes — but for Adam there was not found an help meet. How blessedly was the lack filled up! Out of Adam, while he slept, did the Lord God make woman, and bring her to the man. His exclamation sufficiently evinces the joy with which he received her, as well as his perception of the Infinite wisdom which had thus provided a partner, a companion, distinct indeed, and thus the object of his affections and delight, and yet so mysteriously linked with his existence as to have been once part of himself. "The woman is of the man." Precious mystery, regarded as expressing the relation of the second Adam to His Eve, the church. No one in all the creation of which He is Heir, and Lord, and Head, suited to be the sharer of His dominion, and the companion of His heart, but the church, by virtue of His deep sleep of death, made partaker of His life in resurrection, and yet in the day to come to be presented by Him to Himself, a glorious church, without spot, etc. (Eph. 5)

Yet that "it is not good for man to be alone" is the word of his Creator as to Him. Looking at the circumstances of the fall, he who has learned to suspect God everywhere may suspect Him here. He provides in the woman one whom Scripture itself pronounces inferior naturally in wisdom to the man, but on the other hand supplementing him otherwise. The rib out of which she is made is taken from the breast; and if man be the head of humanity, woman is its heart. Even spite of the fall, this still is clear and unmistakable; and man's heart is correspondingly drawn out and developed by her. The awful perversion of this now shows but the fact the more; and the perversion of the best thing commonly produces the worst. For Adam, where all was yet right, here was not only a spiritual being with whom was possible that interchange of thought and feeling which our whole being craves, but also an object for the heart. Pledge of his Creator's love was this fair gift, in whom love sensibly ministered to him and drew out his own, redeeming him from self occupation as from isolation: surely it was not, — "is not good for the man to be alone," and the help provided was a "help meet for him."

It was not so with Adam in that lovely garden of Eden. There was a king, but no queen, to share the crown with him. When the "Sons of God" (i.e. angels) above in the heavens "shouted for joy," on looking down upon that perfect scene of earthly bliss and beauty, they had one common interest and motive for joy, even the glory of God that made their hearts beat with one common impulse. — Even "The morning stars sung together," when that bright creation scene sprung into existence. They had fellowship in their joy. But man was alone amidst that lovely scene, alone in his power — alone in his honour — alone with his thoughts alone with his heart. Each of those numberless creatures subject to Adam's dominion, from the eagle in mid air down to the singing birds on the trees, from the roaring lion down to the bleating lamb, that was feeding in peace alongside with him (as it will be again at a not far distant happier age), and lower down to the mute inhabitants of the waters — each had its mate, to share the enjoyment of its new existence, — but for Adam there was not found an help meet for him. Man was alone in the midst of a paradise, and therefore it was no paradise to him. There was a void in his heart, with all the abundance of that beautiful garden around him. There was no kindred heart to share and respond to his feelings; no kindred spirit to understand his thoughts and to take sweet counsel with; no countenance, to be the mirror of his own, to reflect his smiles of happiness; no familiar voice to answer to his, or to join in sweet harmony with his voice of praise and thanksgiving, when Adam looked up from the paradise around him, to the heavenly residence of his divine Liege-Lord above, the Father of lights, from Whom every good gift and every perfect gift cometh. Adam knew what was light, for the sun and the moon and the stars of heaven declared the glory of Him, who clotheth Himself with light as with a garment, and who is the Father of lights." But he knew not what was love, for in the wide universe around him, there was no object to draw out that love, that gives itself for the beloved object, loses itself in it, and shares everything with it. But the blessed God, who is not only Light, but who is also Love, knew it.

"And the Lord God said: It is not good that the man should be alone, I will make an help-meet for him," (lit. "An help that is his equal.")

Adam was created in sinless perfection, and was surrounded in Eden with everything he needed for his satisfaction and delight. The whole scene, animate and inanimate, was subject to his will and pleasure; but he himself was alone, and the isolation made inevitable by his supremacy was a drawback to his perfect felicity. “And Jehovah Elohim said, It is not good that man should be alone; I will make him a helpmate, his like (or counterpart).”

Accordingly, the woman was formed by Divine handiwork, not from the dust of the ground as Adam had been, but out of Adam himself, so that literally the woman was bone of his bone and flesh of his flesh. Eve was the Creator's provision for Adam. Discerning the incompleteness of Adam in his solitude, God provided for him a consort designed exactly to meet his deficiencies. Accordingly, in their marriage the two became one flesh, each being the complement of the other.

The marriage of Adam is the prototype of the marriage of all his sons. In every case of true matrimony, God arranges the union. Divine wisdom observes the moment when the loneliness of the man is no longer good for him, and He provides a bride who is the complement of his nature with its personal characteristics. Adam had no choice of brides; there was but the one that would suit him, and she was prepared of God especially for him. Adam had no rivals for the possession of Eve. Nor can such a thing be imagined in Eden, where each of the two found in the other everything required to complete their enjoyment and to perfect their capacities. There was no alternative that either could have chosen or found.

The primitive marriage in Eden was remarkably simple and exclusive. Two only shared the delights of the occasion. And this mutual reserve is a character marriage still retains. In matrimony two hearts, two lives become one exclusively in each other. At every wedding a new little world is formed with a total population of two numerically, but administratively of one only. How happy the new experience, and how momentous!

"A marriage" carries us back at once to Eden, and to the divine word whereby it was instituted. "It is not good for man to be alone." He is made for communion, as the gift of language shows — to communicate and to receive communication. And in this, too, he realizes not merely the need of the creature, but is in the likeness of his Creator. In the very preface to his creation, the words, "Let us make man," speak of communion.

We have souls also, and the soul seeks companionship; it needs relationships in which its affections can be exercised and developed. God's desire is that His creatures should be unselfishly happy, and in His wisdom and compassion He has said, "It is not good that man should be alone." So He has ordained marriage and the family life. It is true that the Word says, "They that marry shall have trouble in the flesh," yet, even so, every sensible person realises that the greatest natural happiness that any can know is found in marriage and the family life. And for Christians who dwell together as heirs of the grace of life there is the added joy of the home being the Kingdom of God, in which He is owned in dependence and prayer so that marriage yields a fuller communion with God than meats.

Though in Genesis 1:27 we read of the creation of both the man and the woman, in Genesis 2:7 we are told how man was created, and in Genesis 2:18-24 we are given an explanation as to how the woman was made as a complement for man. The words of the Lord God in verse 18 must surely be willingly agreed to by every man, “It is not good for the man to be alone.” Man has been so created as to crave company. Also, there is a higher spiritual reason for this. The Lord Jesus, in becoming Man, has a nature that is not satisfied without the companionship of one who has the closest relationship to Him, that is, the church of God, the bride who is dear to His heart and who shares in the position and blessings that are His.

The God who created within man the desire for company has also fully met that desire: “I will make him a helper suitable for him.” Just so, the church is God's provision of a helper for the Son of Man. However, in verses 18 and 19 we are reminded of the animals and birds having been formed by God out of the ground. Though God brought them to Adam, who was able to give names to all of them (a monumental project!), yet none of them could provide the companionship that Adam required.

This scene of beauty having been formed, man is placed in the garden to dress it and keep it. Nevertheless, beautiful as the scene is, it falls short of perfection; and for this reason, man is alone. His surroundings were perfect, his position was supreme, he was far above the lower creation — but he was alone, and it is not good that man should be alone. There was everything there for the delight of his eye; there was everything there to sustain life; there was the capacity to enjoy his surroundings: but in all that scene of beauty and plenty, there was not an object that could satisfy his heart, for there was nothing there, from the greatest to the least, that could respond to the love of his heart. The man was alone.