Regarding certain disagreements seen in the Septuagint, it is noted that specific expressions, such as “For their morning gifts,” are absent in the Hebrew texts and from other interpretations. It bears mentioning that when referencing the twenty-fourth day of the ninth month in the second year, it is stated only: "To Haggai the prophet" without the preceding phrase used thrice earlier, indicating that the Lord's message was manifest solely in deeds at that time. He had yet to attain complete understanding or wisdom, as he was surrounded by those claiming that it was not yet time to build the temple for the Lord. However, once the foundations of the temple were established, and the community alongside its leaders entered the house of God to fulfill their sacred duties, having heard the proclamation, "I will shake all nations, and the Desired of all nations shall come," Haggai became filled with prophetic insight, and the word of God was fully present with him.
The designation of the ninth month here carries a negative connotation; for instance, during Passover and other festivals, the observances conclude by the eighth day. Those preparing the paschal lamb traditionally skipped the ninth. Similarly, the Day of Atonement and purification occurs after the ninth. In Jeremiah, it is recorded that the siege of Jerusalem by the Babylonians would commence in the ninth year (Jeremiah 52:4), signaling the impending uncleanness of the people—a contextual backdrop to this month’s association with the second year of Darius. However, as divine mercy offers an opportunity for repentance post-uncleanness, Haggai, on the twenty-fourth day, is instructed to inquire of the priests regarding the law, articulating, “Ask the priests about the law.” It is crucial to understand that priests must be versed in the Lord’s law; a priest who is unaware showcases that he does not fulfill his priestly role. The priest is tasked with knowledge of the law and addressing questions regarding it, as detailed in Deuteronomy, which instructs that when questions regarding various judgments arise within Israel, they should consult the priests and the Levites (Deuteronomy 17:8ff.). Upon receiving the priests’ deliberation, the inquirers are to act accordingly to avoid being cut off from the people.
To illustrate this not merely within the confines of the Old Testament, the Apostle advises Timothy that a bishop should be irreproachable, faithful in marriage, wise, humble, gracious, pious, and hospitable, while also being apt to teach (1 Tim. 3:2). This critical stance is mirrored in the instructions given to Titus, where he is reminded to appoint presbyters in every city, dictating that any candidate must be blameless, having faithful offspring, and notably free from accusations of debauchery or rebellion. A bishop, as God’s steward, ought to be uncontentious, not prone to anger, nor greedy for dishonest gain, but rather hospitable, temperate, just, holy, and devoted to teaching, equipped to encourage others in sound doctrine and admonish those who oppose it, as there exist many unruly individuals and deceivers, particularly among those of the circumcision, whose mouths must be silenced (Titus 1:5-11).
In this light, both the Old and New Testaments delineate the necessity for priests to be established in God’s law and ready to respond to inquiries related to it. To the preacher's role, mere simplicity and abstinence from indulgence are insufficient; a virtuous life must accompany teaching, for the preacher serves as an example for others. It is anticipated that those prepared for teaching from an early age may fulfill this calling effectively. Nevertheless, it often occurs that God, accompanied by the community’s voice, selects humble individuals for the priesthood, necessitating that they later study God's law to teach what they have learned, prioritize spiritual wealth over material gain, and dedicate themselves to the Scriptures instead of frivolity or worldly pursuits.
What question does Haggai pose to the priests on the Lord's behalf? If a man carries consecrated meat on his person, or the hem of his garment comes in contact with bread, cooked food, wine, oil, or any form of sustenance, does it then become sacred? To explore this, we must understand what it means for food to be holy and what it means to be rendered unclean. Sacrificial meat from the altar is indeed holy, yet variations exist between different portions. Some are consumed by priests at the temple, others by family members at home, some are eaten by priests under certain defilements, and some by undefiled Israelites. Levitical texts clarify that anyone who touches a corpse is deemed unclean. Notably, while life remains, the body is not unclean, but once the spirit departs, it becomes unclean, as articulated in Leviticus.
Priests are commanded not to become defiled by touching the deceased, except for close kin, with the high priest bearing a greater obligation to maintain purity. Understanding the significance of consecrated and unclean meat leads us to Haggai's inquiry. If anyone, not just designated priests, carries consecrated meat and the edge of their garment brushes against bread, boiled food, wine, oil, or any edible items, can such items become holy through contact? The priests responded, "No," affirming that the items in question remain unchanged by such contact.
Another question follows, similar yet distinct, potentially misleading the untrained. If one who is unclean through touching a dead body contacts bread or any food, shall these be rendered unclean? The priests confirmed that all items touched by the unclean individual are defiled. Haggai seized this opportunity to indicate that the people are like this unclean state before the Lord. They are spiritually impure, having "touched dead meat," and therefore everything they offer or bring to God is rendered unclean. His message was a warning to the people preparing their offerings while neglecting the restoration of the temple, reminding them that while the sacrificial meat is holy, it can’t cleanse them if they remain immersed in the ways of the world.
In a spiritual context, the faithful who offer Christ, the unblemished Lamb, and are adorned in His righteousness, when they share His essence—symbolically touching the Scriptures, which empower believers, or the teachings of the Apostles, which rightly interpret the Old Law—they do not sanctify others merely through the act of sharing; sanctification occurs when those receiving are inwardly transformed. Despite many being hearers of the law, few engage as doers of it. This reflects why these sacred offerings do not immediately sanctify those who partake, for true sanctity stems from a deep internal connection rather than superficial contact.
As Haggai’s message illustrates, defilement by unholy influences holds true today; those whose teachings are tainted, though they engage in sacred acts, must show care, for spiritual impurity will obscure their offerings. Haggai affirms that the acts and offerings of a disillusioned people are rendered unclean. The Lord sees through external appearances, understanding that offerings made by those whose spirits are impure hold no value. Rather, they become profane in His sight, regardless of their outwardly holy façade.
THEOSIS