Therefore, it is part of the priestly responsibilities to provide answers to those who seek understanding of God’s law.
It should be noted that the version of the Seventy differs in certain words, particularly regarding "for their morning gifts," which do not appear in the Hebrew text or in other translations. It is significant that when it mentions "on the twenty-fourth day of the ninth month in the second year," it does not say, as before, "The word of the Lord was upon Haggai the prophet," but simply, "To Haggai the prophet." At this moment, the word of God was manifest only through action, as Haggai was still grasping the fullness of divine wisdom and had not been fully enlightened, existing among those who claimed it was not yet time to build the Lord's temple. However, once the foundations for the temple were laid and the leaders together with the people had entered God’s house to perform their destined duties, they were reminded through God’s decree that He would raise up all nations and that the Desired One of all nations would come, and then Haggai became filled with prophecy, receiving the complete word of God.
Concerning the ninth month, it has historically not been viewed positively. The Passover and other solemn feasts conclude on the eighth day; no celebrations extend into the ninth. The preparations for the paschal lamb traditionally skip the ninth day as well. Similarly, the day of atonement and purification takes place after the ninth day in the seventh month. In the Book of Jeremiah, it is noted that in the ninth year, Jerusalem would face siege by the Babylonians (Jeremiah 52:4), indicating a prophetic concern for the people's spiritual state, which is why the ninth month is mentioned in Darius' second year. Recognizing that after punishment there exists a path to repentance, the word of God reached Haggai on the twenty-fourth day, urging him to pose a question representing God's concerns regarding the law to the priests. Thus, he was instructed to "Ask the priests about the law," with special emphasis that priests are responsible for providing such answers. A priest should know the law of the Lord; ignorance of it would expose him as not truly being one of the Lord’s priests. It is essential for priests to be knowledgeable of the law and to address inquiries based on it. This is reflected in Deuteronomy, which states that when questions arise in Israel about various matters, people should consult the priests, Levites, and high priests (Deuteronomy 17:8ff.). Once the priests provide their guidance, the inquirers are to follow that counsel, or else they will be cut off from the community.
The Apostle also emphasizes to Timothy that a bishop must be above reproach, husband to one wife, wise, temperate, dignified, pious, and able to teach (1 Tim. 3:2). This caution is echoed in his letter to Titus, as he discusses the qualities expected of presbyters, with bishops in mind, asserting that he left Titus in Crete to correct matters and appoint presbyters in every city as instructed. The requirements include that a bishop be unblemished, with faithful children, unaccused of indiscipline or excess. The bishop must not be arrogant, quick-tempered, greedy, or contentious, but rather hospitable, respectable, charitable, just, holy, and self-controlled, holding firm to faithful teaching to encourage sound doctrine and rebuke contradictors, as there are many rebellious and deceitful individuals needing correction (Titus 1:5-11).
It is essential to establish from both the Old and New Testaments that the obligation rests upon priests to know God’s law and to respond to inquiries. Simply embodying simplicity and abstinence is insufficient for a preacher; if he himself is not involved in wrongdoing, he can exemplify good behavior to others. While those prepared for teaching often possess this knowledge from an early age, God can also choose less experienced individuals for priestly roles, requiring them to study God's law diligently after their ordination. They must prioritize increasing their understanding over material concerns and refrain from feeling shame in learning from laity knowledgeable in priestly duties, dedicating their time to Scripture study instead of idle pursuits or property matters.
What does Haggai ask of the priests on the Lord’s behalf? If someone brings consecrated meat in the field, or if the corner of his garment touches bread, brew, wine, oil, or any food, is it made holy? Before we delve into this question, we need to understand what it means for meat to be consecrated and what it means to be rendered unclean through the soul. The sacrificial meat placed on the altar is sacred, but distinctions exist among the various portions of this holy meat. Some parts are consumed by the priests in the temple, others by their families at home; some are eaten by those priests who have become defiled, while others are eaten by Israelites untainted by impurity. The differentiation is outlined in Leviticus, where touching a corpse renders one unclean. As long as the spirit remains in the body, a person is not deemed unclean. However, upon the departure of the spirit, the body becomes marked by impurity, as noted in Leviticus, where God instructs Moses to tell the priests not to defile themselves with the dead of their kin except close relatives (Leviticus 21:1-4). These instructions emphasize that priests must avoid contact with corpses outside of immediate family ties.
The high priest has even stricter regulations and cannot become defiled by any such relatives, as Scripture states he must not go near the dead (Leviticus 21:11). Recognizing what constitutes sanctified meat and what renders one unclean through the soul helps clarify the prophet’s inquiry. If an ordinary person carries consecrated meat, wraps it in the hem of his garment, and this hem touches bread, cooked food, wine, oil, or any other edible item, does this transfer sanctity to those items? The priests answered they do not; in other words, these items do not become sanctified, hence, they remain unchanged. Following this, another question was posed to the priests, designed to potentially confuse the uninformed. If someone unclean through the soul touches bread, cooked food, wine, oil, or any food, will these be defiled by his contact? The priests, led by Jesus, son of Josedech, knowing the law, affirmed that everything touched by the unclean person is rendered unclean.
Haggai responded, setting aside the first concern regarding the inability of sanctified meat to confer sanctity. He focused on what the priests had correctly understood from the second question: "So are this people and this nation before Me, says the Lord. They are unclean in spirit; they have touched dead substances, and everything they touch and present to Me is defiled." He warned the people presenting offerings to Him at the altar, highlighting that their sacrifices would not sanctify them as long as they neglected God's house. Although sacrifices made at the altar are indeed holy, individuals cannot be sanctified by them if they dwell amid unclean practices. Spiritually, he conveyed that their actions, attitudes, and neglecting the rebuilding of God's house render their sacrifices impure.
In a deeper symbolic interpretation, if one among the faithful community, who offers the unblemished and perfect Lamb, is cloaked in Christ, brings forth His essence wrapped in the hem of their garment and touches the sustenance of the Word—the Scriptures that nourish believers—or the letters of the Apostles, which break down and prepare the rich spiritual meat for consumption, or the wine that enhances human spirits, or the oil that illuminates the hearts of those who receive the Scriptures, or any other nourishment intended for spiritual growth, those who receive these enrichments will not automatically be sanctified just because they partake. Instead, they sanctify the receivers not by mere words but through the internalization of the teachings. There are many who hear the divine law, yet few truly act upon it.
Moreover, the reason for conveying such indirect communication of blessings lies in the manner of contact. When these spiritual foods are given insufficient attention—they are only brushed against by the garment hem and lack full, direct interaction with the sanctified meat itself—then the recipients do not derive true nourishment. Thus, just as the hem of the Lord's garment can confer sanctity to the one who partakes of the Lamb’s flesh and drinks His blood, conversely, the spiritually unclean person, through the force of adverse teachings, can definitively contaminate anything within their reach.
While there are those who may present sacraments that consist of bread, wine, oil, and various kinds of nourishment, these offerings, tainted like bread of affliction, bear the risk of corrupting any who come into contact with them. They may read Scriptures and attempt to infuse their offerings with theological insights per their distorted beliefs, but in doing so, they ultimately yield offerings of sickness rather than health. They may also prepare all forms of sustenance from their flawed interpretations, yet their spiritual understanding is encouraged to wither. They may possess wine, but it is drawn not from a pure source, as described in Jeremiah, but rather from misused origins.
The oil they produce is derived through manipulation of the holy texts and is mismatched with spiritual truth, leading to discomfort amongst true believers; thus, the righteous shun such products, declaring, “Let not the oil of a wicked man anoint my head” (Psalm 140:5). They may present a multitude of diets derived from myriad misguided teachings, yet since those are articulated from sullied hands or spoken with impure hearts, all who engage with them will be left tainted. Therefore, Haggai, understanding the nature of true solemnity from which his name ‘joyful’ is derived, declared, “This people and this tribe, encompassing Jews, Gentiles, and all heretics, are before Me, says the Lord. Whatever they perform, bring forward, whether it be vows for salvation, peace offerings, sin offerings, burnt offerings, charitable acts, fasting, or vows of purity in living or bodily integrity—they shall all be considered profane in My sight.” Indeed, the appearances of holiness in their offerings are overshadowed by the spiritual contamination emanating from their dispositions.
THEOSIS