Can you please explain why Adam is not mentioned in Hebrews 11?

One reads or hears little as to why Adam's name is not found in this great chapter. We cannot be dogmatic in our answer as no clear reason is given as to why his name is omitted; one can only make several suggestions. It is interesting that the writer begins by referring to Abel and the sacrifice he brought. In Adam's case it was different, for it was God who provided the covering for him (Gen 3.21). We read of no exercise of faith on Adam's part to have this provision. The Old Testament record does not pass over the failures of the men in Hebrews 11. However, the chapter of faith's worthies is not occupied with their failures, but rather their actions of faith. It is an illustration of 10.17: "their sins and iniquities will I remember no more". God takes account of the aspects of faith in their lives.

To bring Adam into Hebrews 11 would not be suitable with the context. With Adam there was failure and no recorded deed of faith. Faith in the Word of God is viewed in Hebrews 11, but Adam was marked by disobedience (Rom 5.19) and in Scripture he is viewed as a representative man (1 Cor 15.22). We suggest that God is not occupied with the first Adam but with the last Adam. It is interesting to note that the worthies of faith all recede into the background as the Lord Jesus, the second Man, is introduced (Heb 12.2). He is the Author and Finisher of faith. His life has taught us the principle of faith. Unlike faith's worthies He has traversed the whole range of faith and brought faith to completion as our example.

John J Stubbs

In David's psalm, we read, "for thou hast magnified thy word above all thy name" (Ps 138.2). Please explain.

Psalm 138 is the first in a series of eight psalms (Ps 138–145) composed in the first person by David: they follow the fifteen Songs of Degrees (or Ascents) (Ps 120–134) and the three psalms of praise (Ps 135–137) uttered by those who have gone up to Zion.

David begins this psalm with praise and worship: "I will praise thee with my whole heart: before the gods will I sing praise unto thee. I will worship toward thy holy temple, and praise thy name for thy lovingkindness and for thy truth" (vv.1-2). Then, as a further reason for such worship and praise, David says, "for thou hast magnified thy word above all thy name".

The expression "thou hast magnified thy word" conveys the thought of "fulfilling thy word beyond all expectation". Thus the context here is that of the faithfulness of God in keeping His word; however, He has not only performed what He said He would, but has done much more in addition. Jehovah's "name" suggests those manifestations of Himself in the great things He had accomplished on behalf of His people. But His infallible word (His unchanging promises) is above all these and, in that sense, what He says is to be magnified above what He does.

Believers of this present dispensation know that only in the Son of God, Jesus Christ, are all the promises of God yea and Amen: "For all the promises of God in him are yea, and in him Amen, unto the glory of God by us" (2 Cor 1.20). Thus we know that, in the ultimate, that "Word" is Christ who has become to us the very exposition of the heart and character of God: "In the beginning was the Word, and the Word was with God, and the Word was God" (Jn 1.1); "And the Word was made (became) flesh, and dwelt among us" (Jn 1.14). In this way, the Word is magnified above all other manifestations of God.

It has, however, been pointed out that the words quoted in the question may be read as "thou hast magnified thy name above all things, in thy word" and that this rendering agrees better with the original Hebrew. In other words, "what thou freely promisedst, thou hast faithfully performed...for which thy name is wonderfully to be magnified".

David E West