Isolation and Loneliness in the Bible and Christian Life
The Bible uses several terms that convey concepts of isolation and loneliness, such as "Bedad" meaning "alone" or "solitary" [1], "Jeshimon" meaning "solitude" or "desolation" [2], and "Apelles" meaning "exclusion" or "separation" [6]. These terms reflect various experiences of being set apart, whether by circumstance, divine action, or personal choice.
Loneliness is expressed directly in the Psalms, where the psalmist cries out, "Turn to me and be gracious, for I am lonely and afflicted" (Psalm 25:16) [3]. Another passage laments, "My lovers and my friends stand aloof from my plague. My kinsmen stand far away" (Psalm 38:11) [4]. This highlights the pain of social isolation, even from those who should be close.
The concept of being "solitary" or "lonely" is also addressed in the context of God's provision. Psalm 68:6 states that God "setteth the solitary in families" [8, 11]. John Gill interprets this as God increasing families with children through lawful marriage, citing Abraham and Sarah as an example of solitary individuals from whom a numerous offspring arose [8]. The Targum paraphrases this verse as God joining single ones into a couple to build a family [8]. Jamieson, Fausset & Brown suggest this verse refers to God settling "the lonely" (like wanderers) at home, possibly alluding to the Israelites' wandering and subsequent settlement [11].
Biblical narratives also depict periods of isolation. The "Exodus," meaning "going out" or "departure" [5], describes the Israelites' journey through the wilderness, a time of spiritual refinement [7]. Similarly, the Christian church is presented in Revelation as facing its own "wilderness," a period of endurance and perseverance where God provides refuge [7]. The exile of Israel, a period of separation from their land, is described as a consequence of their sins, yet God's "everlasting love" ensures a renewal of compassion after this temporary abandonment [14]. Jewish interpreters looked forward to God reuniting the dispersed twelve tribes, a spiritual end to Israel's exile brought about by Christ [12].
Jesus himself sought solitude for prayer, particularly before significant events in his ministry, such as in Matthew 14:23, 26:36-46, Mark 1:35, Luke 5:16, 6:12, and 9:28 [9]. This demonstrates that solitude can be a deliberate choice for spiritual focus and communion with God. However, there are also instances where individuals desire solitude to escape wickedness. The psalmist expresses a wish to "wander far off, and remain in the wilderness" to avoid the company of wicked men, a sentiment Jeremiah also shared (Jeremiah 9:2) [13]. This desire for solitude can be a means to engage in spiritual devotion and find security from enemies [13].
In the Christian life, suffering for faith can lead to experiences of isolation or feeling set apart. The apostle Paul notes that Christians are "destined for such troubles," indicating that suffering is often part of a believer's life (1 Thessalonians 3:3) [10]. This can manifest as social exclusion or a sense of being different from the surrounding world. Ezekiel 44:7 speaks against bringing "strangers" into God's sanctuary, referring to unregenerate individuals who are alienated from divine and spiritual matters, highlighting a spiritual form of separation [15].
Sources
- Hitchcock's Bible Names “Hitchcock's Bible Names: Bedad — alone; solitary”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Jeshimon — solitude; desolation”
- Psalms “Psalms 25:16 (BSB) — Turn to me and be gracious, for I am lonely and afflicted.”
- Psalms “My lovers and my friends stand aloof from my plague. My kinsmen stand far away. -- Psalms 38:11”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Exodus — going out, departure”
- Hitchcock's Bible Names “Hitchcock's Bible Names: Apelles — exclusion; separation”
- Revelation (Protestant academic) “Tyndale House on Revelation 12:6: 12:6 Like the people of Israel who were spiritually refined in the wilderness (see Hos 2:14-15; Acts 7:38-45) and in exile (see Isa 5:13; Ezek 12:1-3), the Christian church must face its own wilderness. Revelation presents messages of endurance and perseverance in the face of trouble and shows that God provides places of refuge and avenues of escape for his people (cp. 1 Cor 10:13). 1,260 days: See study note on Rev 11:2-3.”
- Psalms (Baptist/Reformed) “John Gill on Psalms 68:6: God setteth the solitary in families,.... Which the Jewish writers generally understand of an increase of families, with children in lawful marriage; see Psa 113:9; an instance of which we have in Abraham and Sarah; from which single or solitary ones, when joined in marriage, sprung a numerous offspring, Isa 51:2. And to this sense the Targum paraphrases the words; "God is he that joins, couples single ones into a couple, as one:'' some copies add, "to build an house out of them;'' that is, a family; see Rut 4:11. But it may be better interpreted of the fruitf”
- Matthew (Protestant academic) “Tyndale House on Matthew 14:23: 14:23 Jesus often sought solitude in order to pray, particularly in conjunction with important events in his life and ministry (26:36-46; Mark 1:35; Luke 5:16; 6:12; 9:28).”
- 1 Thessalonians (Protestant academic) “Tyndale House on 1 Thessalonians 3:3: 3:3 we are destined for such troubles: Suffering for the faith is often part of a Christian’s life (1:6; 2:14; Phil 1:29; 1 Pet 1:6; 2:21; 3:17; 4:19).”
- Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 68:6: setteth the solitary in families--literally, "settleth the lonely" (as wanderers) "at home." Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites. rebellious dwell in a dry land--removed from all the comforts of home.”
- James (Protestant academic) “Tyndale House on James 1:1: 1:1 James: See “James, Brother of Jesus” Profile. • By identifying his readers as the “twelve tribes,” James affirms Christianity’s continuity with Israel’s heritage. The Exile had dispersed the twelve tribes, but Jewish interpreters looked forward to God reuniting them (see Psalms of Solomon 17:26-28; Testament of Benjamin 9:2; cp. Ezek 37:15-28; Matt 19:28). Christ has spiritually brought an end to Israel’s exile and reunited the tribes. • Jews scattered abroad (Greek diaspora) were living outside Palestine (John 7:35; Acts 2:5; 8:1; 11:19). • Greetings! (Greek ch”
- Psalms (Baptist/Reformed) “John Gill on Psalms 55:7: Lo, then would I wander far off, and remain in the wilderness,.... So David did when he fled from Absalom, Sa2 15:23; so gracious souls desire to be; not in the wilderness of the people; but to be solitary as in a wilderness, clear of the company of wicked men, as Jeremiah wished for, Jer 9:2; and that they might be more at leisure for and given up unto spiritual devotion, and be secure from their enemies: and as this may be applied to Christ, it shows the wickedness, cruelty, and barbarity of the men of that generation among whom he lived; that he chose rather to be ”
- Isaiah (Protestant academic) “Tyndale House on Isaiah 54:7: 54:7-8 The pain of separation would be brief compared to the depth of the renewal of love and compassion. • The Lord abandoned Israel in exile for a little while because of the people’s sins. • everlasting love: The Lord is eternally committed to his people, making the seventy-year punishment of exile seem short indeed (see 25:1; Hos 2:1).”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 44:7: In that ye have brought into my sanctuary strangers,.... Unregenerate men, who are in a state of alienation and estrangement to divine and spiritual things: strangers to God; to the true knowledge of him in Christ; to the fear and love of God; to the true grace of God in conversion; and to communion with him: strangers to Christ, to his person and offices; to the way of peace, life, and salvation by him; to his righteousness; to faith in him, love of him, and fellowship with him: strangers to the Spirit; to his person, to regeneration and sanctification by him; to th”