v.18This section begins with the striking announcement by God that the man is not yet as God had planned to
be. Here we are given a specific and wonderful example of what God considers “good” – the creation of the
woman. The idea of “good” describes that which is appropriate and fitting within the purpose of creation.
Therefore, man being alone was not good because he could not do all that God had planned for humankind.
In the previous chapter, we are taught that man's creation in the "image of God" involved both male and
female (1:27). Now, there is a return to develop this theme by showing that man's creation "in God's
image" also entails a “partnership” (“an
help meet”) with his wife. The Biblical teaching on woman is unique in its
appreciation of the meaning of “woman,” i.e., that human existence is a partnership of man and woman, not a domination,
repression, and exploitation of woman by man. The reversal of male dominance advocated by the “feminist”
or “women liberation” movements do not, in reality, elevate the true position of women in life, for all it really
does is cause women to be and to act like men!
It is only when men and women, under Christ’s authority and the Holy Spirit’s leading, return to a true Biblical
estimate and appreciation of the “woman” as God had intended, are women truly liberated to realise her fullest
potential in life. “Help” is not a demeaning term. God is often described as the “Helper” (cf. Ex. 18:4; Deut. 33:7; 1 Sam.
7:12; Ps. 20:2; 46:1). The word basically describes one who provides what is lacking in man, who can do what
the man alone cannot do. The man was thus created in such a way that he needs the help of a partner.
“Meet” means
“according to his opposite,” or “counterpart.” It means that woman would share man’s nature – whatever man
received at creation, she too would have (cf. 1:27). Therefore, the man and the woman correspond physically,
socially, and spiritually. She is his fitting complement by relative difference but essential equality.
What he lacked, she supplied, and the reverse is also true.
v.19 The act of naming was an act of God’s sovereign dominion
(see note on 1:5), hence, Adam’s act of naming was his exercise of dominion – an authority, which God has delegated
to Adam (cf. 1:28).
v.20 As Adam functions as God’s representative in naming the animals
God brought to him, he became aware of his solitude – his work of naming the animals has revealed his lack of a
suitable partner. In recounting that no suitable partner had been found, Genesis affirmed that man was not like the other creatures.
The tension of man’s incompleteness continues to build until God fulfils his resolution of it in the next verse.
It is important to realise that it is God who saw the problem of man’s incompleteness, while he remained ignorant
of it. Likewise, it is God who brought about man’s awareness of his need of a partner. Finally, it
is God who provided the solution to man’s need.What an amazing revelation of God’s love, wisdom and providence!
v.21
Interestingly, at other crucial points in Genesis when a new relationship is initiated
(e.g., the covenant with Abraham, 15:12;
the covenant with Jacob, 28:11), the recipient of God's
provision sleeps while God acts. Man's sleep in the face of the Divine activity seems to be intended to portray
a sense of “rest,” confidence, and acceptance of the Divine provision (cf. Ps 127:1-2).The “sleep of Adam” is highly instructive to our
love-and romance-crazed society, where young men and women are continually incited to seek love – often in the
wrong places, through the wrong ways, and with the wrong persons.A panic-stricken and desperate-searching
spirit reveals our failure to trust in a loving and wise God who will provide for our deepest longings and greatest
need in His own time and way for His glory. God gives the best to those who leave the choice and timing to
Him.
v.22 An
often quoted Hebrew writing, says “just as the rib is found at the side of the man and is attached to him, even so the good wife, the rib of her husband, stands at his side to be his helper-counterpart,
and her soul is bound up with his”. Notice again that it is God who brought “her unto the man,” not man who sought after her on his own. Man has to do with God,
not only in his own life, but also in his life-partner.
v.23 In contrast to the lonely situation
in verse 20, the man recognized his own likeness in the woman
and rejoices over God’s provision of the woman who was one like himself. Adam’s words of jubilee were recorded
in graphic detail and the point of this jubilant cry is that the creation of
humankind has reached its goal in the complementary partnership of man and woman.
v. 24 This verse provides
the foundation of marriage for the human race. The divine plan for marriage is one man and one woman becoming
one flesh and living together in their integrity. The polygamous practices of later Biblical characters in
the Old Testament are truthful records of their deviation from God’s original intention. The fact that God
used them in spite of their deviations speaks of God’s mercy and grace but in no way does the Bible sanction such
practices. A careful study of all the men in Bible who married more than one wife will reveal that their
polygamy brought them grief and sorrow, not joy and fulfillment.
For the sake of the wife, the man leaves the strong bond of his parents and unites with her. The story of
the creation of man and woman teaches that humans have the God-given capacity and responsibility to serve the LORD
with integrity. This brings great significance to God’s design for the institution of marriage.Man shall cleave unto his wife and become one flesh with her in order
to help one another serve the LORD and keep His command so that they might continue their life as His representatives
in the world. The modern idea of human love, romance, personal pleasure and satisfaction as the ultimate goal of marriage is untrue to God’s purpose
for marriage. Although these elements are a natural outflow of a God-centred marriage, the ultimate goal
of marriage is to bring glory to God as husband and wife help each other fulfil their roles in the created order.
v.25 The first pair were
naked and had no shame. They were at ease with one another, without fear of exploitation for evil.This integrity was shattered by the fall and regained only gradually
and imperfectly in marriage as the two begin to feel at ease with each other. Their nakedness was literal
but it carried spiritual significance, as the next chapter will show.