The Sixteenth Sunday in Ordinary Time – First Reading – 07/19/2026

This reading from The Book of Wisdom is loaded with Good News of grace and forgiveness from our loving God.

Transcript

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Howdy, and welcome to Bob the Lecture. I'm Bob. The purpose of this podcast is to inspire Catholic lectors to bring their proclamation of God's Word to life. This episode is for the July 19th, Sunday Mass's first reading. It's the 16th Sunday in Ordinary Time, year A. A reading from the Book of Wisdom. There is no God besides you, who have the care of all, that you need to show you have not unjustly condemned. For your might is the source of justice, your mastery over all things makes you lenient to all, for you show your might when the perfection of your power is disbelieved, and in those who know you, you rebuke temerity. But though you are master of might, you judge with clemency and with much lenience, you govern us for power, whenever you will, attends you, and you taught your people by these deeds that those who are just must be kind, and you gave your children good ground for hope that you would permit repentance for their sins. The word of the Lord. Welcome to the 16th Sunday in Ordinary Time, y'all. Sometimes we get a reading that's a lot of work with little payoff. We struggle to find a meaning. This is not one of those readings. This one is overloaded with good news of abundance grace from our loving God. So let's get to it, shall we? I always start my own lecture practice with preparation, which is not the external proclamation, but the internal discernment of the message. What is God saying to us? What is his purpose? What is the meaning of this reading? Because if it doesn't mean anything to us, how can we as lectors make it mean anything to the congregation before us? The book of wisdom is also called the Wisdom of Solomon, and scholars believe it was written between 30 BC and 14 AD, making it the latest work in the Old Testament. It's thought to have been written by a well-educated Greek-speaking Jew, probably from Alexandria, Egypt. The author was addressing Jews living in a Greek environment, helping them to remain faithful amidst pagan influences. We Catholics classify this book as deuterocanonical. The other deutericanonical books are First and Second Maccabees, Sirach, Baruch, Tobit, and Judith. These books are not included in Protestant Bibles presently. However, they were included in almost every Bible until the Edinburgh Committee of the British Foreign Bible Society removed them in 1825. Until then they had been contained, at least in an appendix, of Protestant Bibles. One of the tenets of public speaking is to identify your audience. The audience for this reading is sinners, so all of us. Consider focusing specifically on those who fear a judging God, and especially those carrying the cross of a relentless voice, reminding them of the worst thing they've ever done. God never reduces us to our worst actions or decisions. This reading tells us God always forgives. That is the single most important message of this passage. What lessons do you get from this reading? We begin. It's interesting that this reading skips verses 14 and 15. If I could summarize verses 13 and 14, it's this God doesn't need to prove to anyone that he's ever condemned unjustly. This includes gods with a lowercase G, verse 13 of our reading, and kings or princes, verse fourteen, not of our reading. I won't comment on verse 15 because it's tangential, but I welcome you overachievers to have a look at it on your own time. So the first line, there is no God besides you. Read this the same way you would say in everyday conversation. There is no one besides you. For example, there is no one besides you that squeezes the toothpaste from the top of the tube. But in a complimentary way, rather than the way someone would grouse at their husband or wife. By the way, my wife and I use different toothpastes, but I have a friend. Use a bold tone of voice when you read this first line, then switch to a tender one with gentle warmth for who have the care of all. This first sentence is sort of complicated, so let's break up the two clauses to stand alone. Pretend that what precedes the first comma, the one following all, is a complete sentence. Put emphasis on you, care, and all. Insert a small pause after you. Even though the next clause is not a complete sentence, read it as such. Use a strong tone of voice. Highlight unjustly. Insert a small pause after show. Next, for your might is the source of justice, your mastery over all things makes you lenient to all. In the prior chapter, similar to this verse, the author tells us, but you spare all things because they are yours, O ruler and lover of souls. See wisdom eleven twenty six. I love that. What's mind blowing about this message is that the strongest being in existence is also the gentlest. The one who created the universe is the same one who sits quietly and patiently at the door of the hearts of us sinners. This contrast between power and leniency is the essence of this reading. In the first clause, use a tenor that is earnest and confident. For your might is the source of justice, adding an overlay of boldness when you say justice. Convert your mastery over all things from a declarative statement to a question. Pause briefly, then answer your question with makes you lenient to all. Smile and use a tender tone of voice and demeanor. If you can do so authentically, use a throat tremble when you say the word mastery for added emotion. Soften your voice when you say the word lenient, and use an upward lint when you say all. Stress might, justice, mastery, all things, lenient and all. Insert small pauses after mastery, things, and lenient. Now we have for you show your might when the perfection of your power is disbelieved. And in those who know you, you rebuke temerity. I have to admit I didn't know the meaning of the word temerity. Think of arrogance. Use a forceful tone of voice for this entire sentence. Emphasize might, power, disbelieved, know, and rebuke temerity. Insert a small pause after power. Then we have, but though you are master of might, you judge with clemency, and with much lenience, you govern us. For power, whenever you will, attends you. This is a countercultural view of power. Our modern society associates power with domination, victory, control, and influence. Our God exercises power with patience, mercy, and gentleness. This divine restraint is alien to us both in the here and now, and also at the time this was written. Consider, let us oppress the righteous poor, let us neither spare the widow nor revere the aged. Let our strength be our norm of righteousness, for weakness proves itself useless, from wisdom to eleven. Both then and now, the unjust are bullies who do whatever they want, simply because they can. Use a strong tone of voice for, but though you are master of might, convert this line from a declarative statement to a question, followed by a brief pause, then answer with You judge with clemency, delivered with a smile and a tender and pastoral demeanor. Continue that same style for and with much lenience, you govern us. If you can do so authentically, add a throat tremble when you say much lenience, apply an upward lilt when you say you govern us. Change to a strong and majestic tone and demeanor when you proclaim, for power, whenever you will, attends you. Pause briefly at each of the commas. Highlight master, might, judge, clemency, much lenience, govern, power, will, and attends. Add small pauses after might and lenience. We finish with and you taught your people by these deeds that those who are just must be kind. And you gave your children good ground for hope that you would permit repentance for their sins. This closing sentence encourages us that hope is stronger than despair. This is a profoundly consoling statement. No matter how far one has fallen, how long one has struggled, or how many times one has failed, God's mercy remains available. Think specifically of those who suffer under a relentless voice, reminding them of the worst thing they've ever done in their lives. Use an instructive and conversational tone as you proclaim, and you taught your people by these deeds. Read it straight through without pausing at the comma that follows people. Convert that those who are just from a declarative statement to a question, then with full eye contact, answer that question with must be kind. Use an upward lilt when you say the word kind. Smile with earnest sincerity and deep compassion for the balance of this sentence. Use full eye contact as you proclaim, and you gave your children good ground for hope. If you can do so authentically, add a throat tremble for good ground. Look down at the lectionary when you read that you would permit, then look up at the congregation with full eye contact and a full pause, then close with repentance for their sins, using an upward lilt. Stress taught, deeds, just, kind, good ground, hope, permit, repentance, and sins. Insert full pauses after just, kind, and permit, and a small one after children. Well, that's all for now. Thanks for listening. My hope is these ideas will help you find your authentic voice, so your proclamation of God's word will transform your listeners, whether they're in pain and broken, or just going through the motions, because the good news deserves great delivery. Visit us on the web at bobthelector.org and we'll see you at the Ambo. By the way, if you like what you hear and are so inclined, please give us five stars on Apple Podcasts and forward this podcast to your fellow lectors, your pastor, and your liturgy director. Thanks so much.