The version of the Seventy that we have included shows variances in certain terms. Additionally, the phrase "For their morning gifts" does not appear in the Hebrew text or among other translations. It is noteworthy that in this instance: "On the twenty-fourth day of the ninth month in the second year," it is not stated, as previously mentioned, that "The word of the Lord was in the hand of Haggai the prophet," but simply "To Haggai the prophet." This suggests that, at that time, the word of the Lord was particularly revealed through action, as he was still grasping the full understanding of the divine, doing acts of integrity, and had not yet been fully enlightened, often surrounded by those who believed it was not the right time to rebuild the temple of the Lord. Once the foundations of the temple had been laid, and the people along with their leaders had entered the house of God, fulfilling their divine calling, they heard the declaration: "I will raise up all nations, and the Desired One of all nations shall come." In that moment, Haggai was imbued with prophetic insight, and the word of God was wholly present within him.
Regarding the twenty-fourth day in the second year, we have previously elaborated. The ninth month is rarely associated with positive connotations. Whenever the Passover or other solemn festivals are commemorated, they conclude on the eighth day, never extending to the ninth. Those preparing the Passover lamb would skip the ninth day, and the Day of Atonement and Purification in the seventh month are celebrated after the ninth day. Moreover, the book of Jeremiah states that in the ninth year, Jerusalem would fall to the Babylonians (Jeremiah 52:4). Consequently, this prophecy reflects the anticipated uncleanness of the people, which is why the ninth month is mentioned alongside the second year of Darius. However, the possibility of repentance follows the acknowledgment of uncleanness, as indicated by the word of God to the prophet Haggai on the twenty-fourth day, where he is commissioned to pose a question regarding the law to the priests. It is critical to recognize that it is the priests' responsibility to provide answers to inquiries about the law. A true priest should be knowledgeable about the Lord’s law; if not, it reveals his unworthiness as a priest.
The priest must be well-versed in the law to address questions appropriately. This aligns with the teaching found in Deuteronomy, which states that if any question arises in the cities of Israel—concerning matters of life, health, or disputes—one should consult the priests, the Levites, and the high priest of that time, who will offer guidance on the law of the Lord (Deuteronomy 17:8ff.). The inquiries made to the priests must be adhered to; failure to do so could result in being cut off from the community. Furthermore, it should not imply that these guidelines are exclusively Old Testament in nature, as the Apostle reminds Timothy that a bishop must be blameless, faithful to one spouse, wise, modest, prudent, devout, hospitable, and also must be capable of teaching (1 Tim. 3:2). This holds true as seen in the epistle to Titus, where similar standards for presbyters—who are understood to refer to bishops—are emphasized: “For this reason I left you in Crete, that you should set in order the things that are lacking, and appoint elders in every city, as I commanded you” (Titus 1:5). If a person is to be blameless, they must be a one-woman man with obedient and faithful children, not noted for indulgence or rebellion. For a bishop must be without reproach as God’s steward, not arrogant, quick-tempered, violent, greedy for dishonest gain; rather, he should be hospitable, sensible, righteous, holy, self-controlled, able to hold firmly to the faithful word as taught, so that he may be able to both encourage with sound teaching and refute those who contradict it (Titus 1:7-9). Many are unruly and vain talkers, especially those of the circumcision, who must be silenced (Titus 1:10-11). Thus, it is evident from both the Old and New Testaments that it is the responsibility of the priests to know God’s law and to respond to inquiries intelligently.
Simplicity and abstinence from food do not suffice in a preacher; a preacher must lead by example, avoiding evil himself and thus being able to teach others. While the ability to answer questions regarding the law may seem attainable for those groomed for teaching since youth, often God, through the voice of the community, appoints those without prior knowledge as priests. These individuals must then learn the law of God to teach others what they have come to understand, elevating their knowledge beyond material concerns, unashamed to learn from laypersons knowledgeable in matters of priesthood, and prioritizing the study of the Scriptures over trivial pursuits or considerations of wealth.
What does Haggai inquire of the priests on the Lord’s behalf? He asks, if a man carries consecrated meat in the field or touches the extremity of his garment to bread, or cooked food, or wine, or oil, or any type of sustenance, does this make those items holy? To comprehend this inquiry, one must understand the nature of sanctification concerning meat and the concept of spiritual uncleanness. Sacrificial meat presented upon the altar is holy, yet distinctions exist regarding its parts. Certain portions are consumed by the priests in the temple, others are for their families, while some can be shared by defiled priests or defilement-free Israelites. The basis for this differentiation is well explained in Leviticus. A person who has touched a dead body is rendered unclean.
It is vital to note that the human body is not deemed unclean while the soul abides within. However, upon the soul's departure, what once was earthly becomes unclean, as expressed in Leviticus: “And the Lord spoke to Moses, saying, Speak to the priests, the sons of Aaron, and say to them, None shall defile himself for the dead among his people” (Leviticus 21:1). Here, the priests are instructed not to approach any dead individual except for immediate family. The high priest, however, with greater responsibilities, is to refrain from defiling himself for any of these kin, as Scripture asserts, “He shall not defile himself for the dead among his people” (Leviticus 21:11). Knowing then the definitions of sanctified meat and spiritual uncleanness, we examine what the prophet queries: if an ordinary person—neither high priest nor Levite—carries consecrated meat wrapped in the hem of his garment, and this hem touches bread, or boiled food, or wine, or oil, or any food, can this food be deemed sanctified by contact with the garment containing the consecrated meat? The priests responded that it cannot be, asserting that the items in question retain their original state.
Another question is then posed to the priests, designed to test the accuracy of their previous response. Should a person who has been rendered unclean through touching a corpse handle food—bread, boiled food, wine, oil, or any other sustenance—would these also become unclean? The priests, led by Joshua son of Jehozadak, equipped with their understanding of the law, affirmed that all touched by the defiled person becomes unclean. Haggai then responded, not addressing the first inquiry concerning the impossibility of sanctification through consecrated meat, focusing instead on the implications of the second question, saying, “So is this people, and so is this nation before Me, says the Lord. They are unclean in nature; they have touched that which is spiritually dead, and everything they touch and present to Me remains unclean. My people who bring sacrifices to My altar, who think they can sanctify themselves with offerings while My house lies in ruin, know that the sacrifices are of no value—your actions and labor have become tainted by your negligence, prioritizing your own homes over mine.”
While the offerings to the altar possess an appearance of holiness, the true sanctification is obstructed due to the flawed intentions of those who dwell in iniquity. In a deeper sense, if one among the Church has offered the pure lamb of God, clothed with Christ, and shares His flesh, touching the Scriptures that encourage the faithful, or the writings of the Apostles which explain and unveil the Old Law for understanding, or the uplifting messages that invigorate the soul, those who receive these teachings are not necessarily rendered holy simply by the act of consumption; they derive sanctification not by the spoken content but by that which they genuinely assimilate. While many hear the law, few enact it.
Moreover, the teachings shared may lead to those unqualified being unable to receive true sanctification due to merely being touched by the outer aspects of faith. Therefore, just as the garment of the Lord purifies only the one who genuinely partakes in His flesh and blood, the spiritually unclean, tainted by erroneous teachings, corrupt all that they engage with. Certainly, while such individuals possess sacraments containing elements of bread, wine, and oil, these sacraments remain like the bread of affliction; they lead all who interact with them into defilement.
Such individuals may read the Scriptures, superficially citing or applying them, but those messages spoken in vain may cause suffering for those who partake. Claiming to provide spiritual nourishment, they distort the truth of Scripture with their misguided doctrines. They might possess wine, but not derived from the true vineyard, instead, they harvest from the vineyard of Sodom. They may produce oil drawn from the testimonies of both the Old and New Testaments, promising salvation for the weary, yet the righteous reject such offerings and maintain, “Let not the oil of the wicked anoint my head” (Psalm 140:5). Various interpretations and misguided teachings abound, yet because they are tainted by unholy intentions and unclean expressions, any who come in contact with them find themselves defiled and misled.
Thus, Haggai, who understood the meaning of sacred observances—with a name signifying joy—proclaimed, “So is this people and this lineage,” meaning the Jews, Gentiles, and all heretics, “before Me, says the Lord. Whatever they do, whatever they bring to Me—whether vows for salvation, peace offerings, sin or guilt sacrifices, burnt offerings, charitable acts, fasting, ascetic lifestyles, or bodily purity— will all be regarded as profane in My sight.” Though these offerings may appear holy, they become defiled in the presence of one who is spiritually unclean.
THEOSIS