Kehillah in Rome 3:2

2 Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d).

Kehillah in Rome 3:2 Meaning and Commentary

Romans 3:2

Much every way
The circumcised Jew has greatly the advantage of the uncircumcised Gentile, (Mynp lkm) , "in all respects", (du lk le) , "on every side", as the Rabbins speak; phrases to which this in the text answers:

chiefly;
more especially, particularly, and in the first place;

because that unto them were committed the oracles of God;
by which are meant the law of Moses, and the writings of the prophets, the institutions of the ceremonial law, and the prophecies of the Messiah and the Gospel church state; and in a word, all the books of the Old Testament, and whatsoever is contained in them; which are called so, because they are of divine inspiration, contain the mind and will of God, and are infallible and authoritative: and it was the privilege and profit of the Jews that they were intrusted with them, when other nations were not, and so had the advantage of them; they had them for their own use; for hereby they had a more clear and distinct knowledge of God than the Gentiles could have by the light of nature; and besides, became acquainted with the doctrines of a trinity of persons in the Godhead, of the sonship and deity of the Messiah, of the sacrifice, satisfaction, and righteousness of the Redeemer, and of salvation by him; and also with the manner of worshipping of God according to his will; all which the Gentiles were ignorant of. Moreover, they had the honour of being the keepers of these sacred books, these divine oracles, and of transmitting them to posterity, for the use of others.

Kehillah in Rome 3:2 In-Context

1 What then is the advantage of the Yehudi? Or what is the value of the bris milah?

2 Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d).

3 So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne’emanut (faithfulness, trustworthiness, reliability) of Hashem?

4 Chas v’shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV ("every man a liar" TEHILLIM 116:11). Even as it is written, L’MA’AN TITZDAK B’DAVRECHA ("in order that you might be vindicated when you speak" and shall overcome when you judge TEHILLIM 51:6[4]).

5 But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d), what shall we say? Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem (1:18)? (I speak from a human standpoint.)