One symptom of human ‘original sin’ is division. Paul says that the Gentiles were called “uncircumcised” by those who call themselves “the circumcision” (Eph 2.11). This was a particular division, that between Jews and Gentiles. We see it in the book of Acts when Peter visits the home of Cornelius (Acts 10-11). The ‘Counsel of Jerusalem’ considers the issue (Acts 15) which results in a letter which Paul takes around some churches.

In the book of Judges, there is inter-tribal fighting within Israel. Tribal differences were highlighted by the inability of Ephraimites who could not pronounce ‘shibboleth’ correctly. As a result, we read, some 42,000 were killed (Judges 12.4-7). In more recent times, for example, in 1994, some 851,000 Tutsi were killed in the Rwandan genocide, simple because they were of the ‘wrong’ tribe. More recently, over 700,000 Rohingya people have been abandoned between Myanmar and Bangladesh because they belong to the ‘wrong’ tribe.

Many delight in the uniqueness of their tribe or nation. We support our football team at the World Cup; we cheer on our favourites in the Eurovision Song Contest. But at some point, that patriotism becomes nationalism, then xenophobia and tribalism and racism. When there is animosity and hatred and ethnic cleansing, that is clearly sinful.

Paul declares; “But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.   He came and preached peace to you who were far away and peace to those who were near. (Eph 2.13, 17). We are brought near to God, and near to one another. Men and women from different tribes, even those in conflict, are brought together, part of the same family, fellow-citizens and members of God’s household.

This is evidenced in Acts 13.1, which names five leaders in the Church in Antioch. Barnabas, a Levite from Cyprus, is joined by Simeon, a black African, by Lucius, from Cyrene, north Africa, by Manaen, from Samaria presumably (having been brought up with Herod) and Saul, from Tarsus. Here are men from different nations, reflecting the variety found in the Antioch Church. It was from this Church, not the Jewish-dominated Church in Jerusalem, that Saul (to become Paul) and Barnabas were sent out to plant Churches throughout the Roman world.

In his vision of eternity, the apostle John saw a vast crowd, more than any man could count, of every nation and tribe and people and language (Rev 7.9). And, in the closing section of our Bibles, he joyfully declares, “now the dwelling of God is with men … they will be His peoples …” (Rev 21.3). This is an indication that tribes and nations (peoples) will retain certain distinctives in eternity.

In our present world human divisions are the norm, the Church has the glorious responsibility to declare what Paul calls the manifold wisdom of God through joyful unity in diversity.

It is reported that, on his journey to Jerusalem Paul arrived at Ptolemais and “greeted the brothers” (Acts 21.7). Later, as Paul neared Rome, he found “some brothers” (Acts 28.14). Such is the power of the gospel that, within two or three decades of the crucifixion and resurrection of Christ, that His followers were to be found everywhere.

At the end of the gospels we find the specific command to preach the gospel to “all creation” or to “every creature” (Mark 16.15). The wording here suggests a thorough declaration of the good news. Surely, we are not commanded to preach to animals too! Not literally of course, but that is the weight of this scripture. In 2 Cor 5.11, Paul comments that “we try to persuade men.” It is not sufficient to merely mention the name of Jesus Christ (although, praise God, that sometimes works!), we have a further responsibility to debate and urge, that many, very many, might find life in Christ, life in all its abundance.

It is no wonder that, in closing his letter to the Romans, Paul said, “Now that there is no room for me to work in these regions” (Rom 15.23). Such was the impact of the gospel, and its thorough influence in those regions, Paul had to find unreached areas far away.

Part of the book of Proverbs are a gathered collection of sayings. It is probably the only part of the Bible that might be described as ‘quirky’! Chapters 10 onward contain profound wisdom, pithy sayings, humour; great wisdom to enable us to life skilfully.

One of the themes that occurs throughout is that of our speech. So, some examples, with my comments;

“Even a fool is thought wise if he keeps silent, and discerning if he holds his tongue” (Prov 17.28). It is said that Abraham Lincoln re-phrased this as: ‘Better to remain silent and be thought a fool than to speak and to remove all doubt.’ The meaning is obvious. And we frequently find we regret something he have said, and wish we had remained silent.

The writer develops the idea further; “He who answers before listening – that is his folly and his shame” (Prov 18.13). Modern life, with its rolling news and social media, encourages us to form immediate opinions, and express those opinions immediately. We have seen that misunderstandings easily follow; controversy is kindled. Language seems to have become much more violent as a result, leading to more physical violence.

We can contrast; “the heart of the discerning acquires knowledge; the ears of the wise seek it out” (Prov 18.15). This verse paints a picture of someone weighing up facts, balancing opposing opinions, seeking wisdom. A response from such a person will be well-considered, gracious, edifying.

No wonder, the writer as says; “when words are many, sin is not absent, but he who holds his tongue is wise” (Prov 10.19). So, do not be hasty to speak. Even then, “let your words be few” (Eccl 5.2). Proverbs contains numerous encouragements to restraint, to guard our lips (Prov 13.4), to use words with restraint (Prov 17.27), to weigh our answers (Prov 15.28). Such a thoughtful approach give sus opportunity for silence, for a measured and careful response.

Indeed, Proverbs also contains numerous encouragements to listen and learn. The early chapters are addressed as words from a father to his son; and it is a wise son who heeds his father’s instruction (Prov 13.1). Listening to such instruction means the son is also counted as a wise man (Prov 15.31; 19.20).

I could write much more.  But that would defeat my point!