The Oracles (λογια) of God vs. the Orator (Λογος) of God

In Romans 3:2, Paul is answering his own question about the advantage of being a Jew if the salvation of God extends to the Gentiles and the judgment of God comes upon the Jews under the same conditions. One of the advantages he offers is that

“the Jews were entrusted with the oracles of God”

The word translated “oracles” is the plural form (it only occurs in the plural in the NT) of the Greek word λόγιον (lōgion) which is clearly related to the more common world logos (λόγος).
It is significant that Paul uses this word to point out the advantage that the Jew has over the Gentile. Even though Jesus, the Divine Logos, was a Jew, he does not belong uniquely to the Jews so as to give them an advantage when it comes to the righteousness of God (a major theme in Romans). Rather they have an advantage in possessing the “oracles” of God. This term is used three other times in the NT

Acts 7:38 (ESV) — This is the one who was in the congregation in the wilderness with the angel who spoke to him at Mount Sinai, and with our fathers. He received living oracles to give to us.
Hebrews 5:12 (ESV) — For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food,
1 Peter 4:11 (ESV) — whoever speaks, as one who speaks oracles of God; whoever serves, as one who serves by the strength that God supplies—in order that in everything God may be glorified through Jesus Christ. To him belong glory and dominion forever and ever. Amen.

The “oracles'” of God then are the specific revelations of God whether in the Mosaic Law or through the apostolic and prophetic ministry within the church. They are the teachings about and from God given to His people to instruct them how to live. λόγιον is this Greek word used to translate the Hebrew word (אִמְרָה imrah)translated “word” in English in Psalm 119 (Ps. 118 in the LLX; verses 11, 38, 41, 50, 58, 67, 76, 82, 103, 116, 123, 133, 140, 158, 162, 170, 172)
The ethical implications of the “oracle” can be seen sharply in Ps. 119:11:

“I have stored up your word in my heart, that I might not sin against you”

The Hebrew is singular, but translated with the plural neuter in the Septuagint. The LXX reads, “in my heart I hid your oracles that I might not sin against you.” The revelations, or words of God, given to His special people, the Jews, have an advantage of restraining sin through law (by law, I do not mean simply the Mosaic Law as a set of rules to followed, but law as revealed principles about what is good for mankind as a creature in the image of God). They are, according to the author of Hebrews, the milk, or basic principles, of the truth.
God’s self revelation in terms of man’s good (ethics/morality) is a far cry from His revelation of Himself in the Divine Logos, Jesus Christ. The Logos is not a revelation about man, but a self-disclosure of God to man, to save man from himself. Jesus is not just another saying from God, but the very presence of God in human form, Emmanuel, God with us.
The Logos is not particularly Jewish, though he “was descended from David according to the flesh” (Rom 1:2). He is the universal, timeless, revelation of the true nature of God as God. In Him alone is salvation, and not in any logia (oracles) from God. Salvation is not found in specific formulations traced back to specific prophets. It is not found in a truth about God, no matter how orthodox. It is found only in His unique Son, Jesus Christ, the Logos who from the beginning was with God and who was God.

Hermes, Jesus and the Meaning of Life

After His resurrection, Jesus met the disciples on the road to Emmaus. They did not yet recognize Him as their resurrected Lord, but began to explain to Him why they are so downcast. They told him of heir hopes that were dashed when Jesus,  “a prophet, powerful in word and deed before God and all the people” (Lk. 24:19) was crucified and entombed. And now, on the third day since his crucifixion, they were bewildered, unsure of whether to believe reports about His resurrection.
Jesus chastised them, and then, as any good teacher would, he turned their conversation into a teachable moment.

25 And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! 26 Was it not necessary that the Christ should suffer these things and enter into his glory?” 27 And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself. (Lk 24:25–27 ESV)

What I wouldn’t give to have listened to this conversation with Jesus (in English!). Oh, to have him “interpret” (NIV: “explain”) for me Moses and the Prophets!
What did this “interpretation” involve? What did He say? What verses did He cite? Did he work from the Hebrew Scriptures or the Septuagint? While we don’t have a record of what Jesus told the disciples, we can gain significant insight into a key interpretive principle recorded in the words of Luke.
But first, let’s do a little Greek!
The word translated “interpreted/explained” is ἑρμηνεύω (hermeneuō) from which we get the word “hermeneutics” (the art and science of [biblical] interpretation). It is etymologically related to the Greek god Hermes, who was the messenger of the gods credited with discovering language and writing.
Of course, the modern thinker rejects the idea that there is a “messenger-god” who brings divine language and meaning to us from beyond the mortal realm. Rather, each person is left to find (or create) meaning for him or her self. Indeed, many today question whether any message from or about the divine can even be meaningfully expressed. Others (e.g. Derrida) balk that any claim to possess “the meaning” is really a power play for a god-like control over others.
But in Jesus we have a clear affirmation that not only is meaning attainable – that interpretation is not a vain pursuit – but that He is the one who makes it attainable.
Jesus is our Hermes. He is the Divine Logos (Word). He is the real presence of God, communicating the divine essence to mortal man. He is the Word become flesh.
It is this reality that brings meaning to the Bible and to life in general. When Jesus interprets the OT for the two disciples on the road to Emmaus, he centers it’s meaning on His own life, ministry, death and resurrection. Only when bare facts and bare texts find their proper context in a proper relation to Jesus do they find ultimate meaning.
So, while we agree with the secular rejection of the Hermes myth, we do not reject the underlying premise that for language and life to be meaningful, it must have a divine origin.
Concerning Jesus Paul writes, “all things were created through him and for him. And he is before all things, and in him all things hold together.” (Col. 1:16b-17)
Amen!