The Collect
LORD of all power and might, Who art the Author and Giver of all good things; Graft in our hearts the love of Thy Name, increase in us true religion, nourish us with all goodness, and of Thy great mercy keep us in the same ; through Jesus Christ our Lord. Amen.
Almighty God, every good thing comes from you. Fill our hearts with love for you, increase our faith, and by your constant care protect the good you have given us. we ask this through Jesus Christ, your Son …
The difference between 'graft in our hearts the love of your Name' in the Anglican and 'fill our hearts with love for you' in the Roman Catholic version seems to arise from the intrepretation of the original, ínsere pectóribus nostris tui nóminis amórem. In Latin there are two almost identical verbs insero, one {insero, inserere. inserevi, inseritum], meaning 'to graft', the other [insero, -ere, -ui, -tum] meaning 'to let in, insert'. The present imperative singular of both is insere. In the first English Prayer Book this was taken as 'graft', which, according to J. H. Blunt (Annotated Book of Common Prayer, new edition,1892), was suggested by the good and evil fruit' contained in the Epistle for Trinity VII, Romans 6.19-23.
The First Reading: JEREMIAH 2:4-13
Long ago, when the Lord made his covenant with Israel, he called heaven and earth to witness that he had given them a choice: I call heaven and earth to witness against you this day, that I have set before you kife and death, blessing and curse; therefore choose life, that you and your descendants may live [Deut 30.19] But in generation after generation the people went far from him, and turning to idols that are not only worthless but unreal they became unreal themselves [verse 2]. Therefore through Jeremiah he accuses them, and once more calls on the heavens to witness. This time the heavens wil be astounded at the folly of God’s people [v.12]. Nowhere in the world has it ever been known that a people have changed their gods. even if they were worthless idols.
V. 1, worthless: I’m not sure this word is strong enough. The older translation was ‘vanity’, a word which has lost much of its meaning today except for the sense of ‘self-conceit’. The literal meaning of ‘vanity’ is ‘emptiness, nothingness, nullity, want of reality’. A worthless thing may still be real: the foreign gods to which the house of Jacob is turning are not just worthless; they are nothing, their promises are empty.
v. 10, coasts of Cyprus is literally the ‘isles of Kittim’. According to the NJBC, ‘Kittim’ was the Hebrew name for Cyprus, taken from the name of one of its south-eastern seaports, but Jeremiah probably refers to the islands of the Mediterranean, and means ‘the west’. Kedar was a nomadic tribe of the Transjordan (see Genesis 25.13), and here stands for ‘the east’.
v. 11, But my people have changed their glory for something that does not profit. This recalls the first apostasy of Israel, while Moses was on the holy mountain: ‘They made a calf in Horeb and worshipped a molten image. They exchanged the glory of God for the image of an ox that eats grass. They forgot God their Saviour …' [Psalm 106.19-21, see Exodus chapter 32 and compare Romans 1.23]. In the Old Testament, to speak of God’s glory is to speak of God himself (see Numbers 14.21, Isaiah 6.3)
v. 13, the fountain living water. If we believe that our creation, that is our existence is from God, it is the height of madness to think that we can seek what makes for life in any other source. But from ancient times God’s people have been tempted to seek water in the gods of the nations, as in this passage, or in pleasures or powers or anything that is not God.
The Epistle: HEBREWS 13:1-8, 15-16
13.1-3: Exhortations concerning social life: mutual (literally, brotherly) love; hospitality; visiting prisoners.
13.4-6 Exhortations concerning private life: marriage; avoidance of avarice; trust in God
13.7-9 Exhortations concerning religious life.
The reading breaks off at verse 8, with the great declaration of Jesus Christ, true at all times and forever, an picks up again with a concluding exhortation to a continual offering of the sacrifice which is a good and generous life.
Then follows what in a superficial reading a teaching might appear to be just a lesson in etiquette. Indeed the teaching is found in earlier Wisdom literature (see Prov 25;6-7, Sirach 3.17-18, 20, 28-29). In fact the taching is about the Messiah’s great Banquet of the end-time (eschaton in Greek, hence the word eschatology). The words translated as guest, keklemenos, means ‘the one called’ and is related to our word ‘elect’, In the early part of Chapter 14 there is a play on this word, where it means ‘the apparently elect’, or ‘those who consider themselves elect.’ In the parable of the Great Dinner, which follows in vv. 16-24, Jesus makes clear the contrast between those considered elect and those deemed non-elect.
It is not for us to judge our fitness for the Lord’s banquet, or indeed our relative importance in his kingdom. For all we know the things about ourselves which we value highly are of no great importance to God, who may treasure us for something else entirely. So we ought not to claim positions and places for ourselves, but accept what is given us in this world and the next.