In his correspondence to Timothy, who had been immersed in the sacred Scriptures since his youth, the Apostle encouraged him to engage with them earnestly, so as to hold onto the grace conferred upon him through his sacred ordination. Similarly, in the letter to Titus, after providing a succinct description of the attributes required of a bishop, the Apostle underscored the importance of scriptural knowledge. He stated that a bishop must firmly adhere to the faithful word, aligning with sound doctrine, which enables him to both teach sound doctrine and to rebuke those who contradict it (Titus 1:9). The prophet Haggai relays, or more accurately, the Lord through him commands, that inquiries regarding the law be directed to the priests (Haggai 2:11). Thus, one of the essential responsibilities of the priest is to respond to those who seek understanding of God’s law.
The translation from the Septuagint has been incorporated here, as variations in wording appear. Notably, regarding the phrase "For their morning gifts," it does not appear in the Hebrew text nor in other translations. It is important to note that on the twenty-fourth day of the ninth month in the second year, it is recorded uniquely, stating simply "To Haggai the prophet," rather than the repeated "The word of the Lord was in the hand of Haggai the prophet." In this instance, the divine message was represented through actions, as Haggai was still striving to comprehend the complete truth, maintaining integrity of conduct, but had not yet gained full wisdom; this was also due to his surroundings, where some suggested it was not yet time to rebuild the Lord's temple. Once the temple foundations were laid, and the people, along with their leaders, engaged in the work of God’s house and heard the proclamation, "I will shake all nations, and the Desired One of all nations shall come," Haggai was then filled with prophetic spirit, receiving the fullness of God’s word.
Previous discussions have already addressed the significance of the twenty-fourth day in the second year. The ninth month is rarely regarded positively; celebrations such as Passover conclude by the eighth day and do not extend to the ninth, and preparations for the Paschal lamb intentionally skip this day. The Day of Atonement and Purification is also observed only after the ninth day. Jeremiah clearly relates that Jerusalem would be besieged in the ninth year (Jeremiah 52:4), indicating that this prophecy pertains to the impending impurity of the people, thereby emphasizing the relevance of the ninth month in Darius's second year. However, in contrast, the prophet Haggai is called upon to set forth a question to the priests about the law, signifying that even in the aftermath of defilement, an opportunity for repentance exists. He is instructed to "Ask the priests about the law." This prompts the understanding that priests are obligated to provide answers regarding the law.
If the priest is knowledgeable, he must be aware of the Lord's law; lack of knowledge would reveal his inadequacy as a servant of the Lord. It is the priest’s duty to understand the law and respond to inquiries regarding it. This is reiterated in Deuteronomy, wherein it states that any questions arising in Israel regarding various matters should be directed to the priests, the Levites, and the high priest of the day, who will clarify the Lord's law (Deuteronomy 17:8ff.). After receiving guidance from the priests, inquirers must adhere to their directives; failure to do so would result in their exclusion from among the people.
To clarify that these regulations extend beyond the Old Testament, it is noted that the Apostle instructs Timothy that a bishop should be beyond reproach, the husband of one wife, wise, modest, self-controlled, pious, a lover of good, and also a teacher (1 Tim. 3:2). He emphasizes this with equal concern in his letter to Titus, indicating the same level of care regarding the qualifications of presbyters, whom the Apostle identifies as bishops: "For this reason I left you in Crete, that you might set in order what remains and appoint elders in every city as I directed you." The qualifications outlined are consistent, emphasizing the need for blamelessness, familial faithfulness, not engaging in reckless behavior or greed, but being hospitable, prudent, virtuous, just, and holding firm to the faithful word so that he may both encourage sound doctrine and rebut those who diverge from it.
This elucidation serves to confirm that it is essential for priests to comprehend God’s law and to answer questions arising from it. Mere simplicity and dietary abstinence do not suffice for a preacher; if he himself refrains from wrongdoing, he can instruct others through his example. Importantly, the ability to respond to inquiries about the law often comes from those who have been nurtured for teaching from a young age. However, God’s providence and the voice of the community sometimes lead the selection of relatively simple individuals for the priesthood; such individuals must then study God’s law post-ordination to be equipped to instruct others with what they have learned, continually enriching their understanding beyond material gains and engaging zealously in Scripture study rather than superficial debates or property assessments.
What does Haggai inquire of the priests on behalf of the Lord? He asks if a person brings consecrated meat from the field or if the edge of his garment, by touching some bread, boiled food, wine, oil, or any other type of food, can sanctify those items. Before contemplating this inquiry, we must grasp what sanctification means and how one becomes unclean through the soul. The meat offered on the altar is holy, but distinctions exist regarding the parts of this consecrated meat. Certain parts are consumed by priests within the temple precincts, while others are shared with relatives at home. Some portions may be consumed even by priests who are temporarily unclean, as well as among those Israelites who are free of defilement, with all distinctions clarified in Leviticus.
One who touches a corpse is deemed unclean through the soul. It is vital to note that as long as the soul resides within the body, it remains clean; but upon the departure of the spirit, the physical remains become unclean, as detailed in the same Law: "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 except for his close relatives—his mother, father, son, daughter, brother, sister, or a maiden who is near to him" (Leviticus 21:1-4). Priests are, therefore, instructed not to become defiled by contact with anyone dead except for their immediate family. The high priest, however, has a greater burden compared to the others; neither piety nor affection could warrant his defilement by coming into contact with even these kin, as the Scripture commands him to refrain from entering where there is death: "He shall not defile himself for the dead among his people" (Leviticus 21:11).
Having understood what constitutes sanctified meat versus being unclean through the soul, we can delve into the essence of the prophet's question. If any man—while not specifying whether he is a high priest, priest, or Levite—carries sanctified meat wrapped in the hem of his garment and this hem touches bread, boiled food, wine, oil, or any other edible item, can these become sanctified by the contact with the garment? The priests answered, “They cannot,” indicating that the items posed in your inquiry cannot be sanctified in this way; therefore, they remain as they were.
Another question is posed to the priests, particularly given their correct response to the initial inquiry. This posed task appears analogous, leading the untrained to potentially misunderstand. Suppose an individual, unaware of the law, asserts that the consecrated meat cannot sanctify the bread, oil, wine, or any food; he might similarly conclude that one who becomes unclean by touching a corpse does not defile food that cannot be sanctified by the sacred flesh. Thus, the prophet inquires: "If one who is unclean through the soul—such as through contact with a corpse—touches bread, boiled food, wine, oil, or any food, will it not be considered defiled?" The priests, with knowledge of the law and led by Jesus son of Josedech, affirmed that anything touched by the unclean person becomes defiled.
Haggai, responding to this, bypasses the first point regarding the impossibility of sanctification through sanctified meat, focusing instead on the insight derived from the priests’ response to the second question: “So is this people, and so is this nation before Me, says the Lord. They are unclean in spirit; they have touched dead meat, and whatever they touch and bring to Me is unclean.” His message pointedly conveys to those presenting sacrifices at the altar, who do so while neglecting the condition of the altar and the desolation of God’s house, that their offerings lack efficacy for sanctification. The sanctity of sacrificial offerings diminishes when the temple lies in ruins. Although offerings brought forth may appear holy, the actions and motivations behind them are defiled due to negligence and a preoccupation with personal pursuits rather than devotion to God’s house.
This statement holds true not only in a literal sense but also bears layers of spiritual meaning. In a figurative manner, if an individual within the Church, having offered the unblemished Lamb and clothed with Christ, presents His flesh wrapped within the fringe of his garment and by this touch contacts the bread of Scriptures—which fortifies believers’ hearts—or the boiled dish signifying the Epistles of the Apostles, which serve to clarify and digest the complexities of the Old Law for ready consumption; or the wine that uplifts the spirit; or the oil illuminating the countenance of those enlightened by Scripture; or any nourishing food, like the milk sustaining the Corinthians (1 Cor. 3:2) or the vegetables for the weak (Rom. 14:2); these recipients will not instantaneously be regarded as holy just by virtue of receiving these provisions.
The sanctification from these offerings does not derive from the spoken words but rather from what the recipients internalize from them; indeed, there are many who hear the law but few who embody it. Additionally, it is crucial to recognize the reason behind why the aforementioned items are distributed to those who, lacking sanctification, are merely touched by the hem of the garment, as it does not deeply engage; thus the sanctified meat has not truly mingled with the very essence of the one defiled. Just as the mere contact with the edge of the Lord's garment only benefits the one who eats the flesh of the Lamb and drinks His blood, similarly, those tainted through false doctrines contaminate whatever they reach. Though their rituals may consist of bread, wine, oil, and various foods, these sacraments, akin to affliction, will taint all who partake.
They engage with Scriptures and give it surface treatment, subjecting it to scrutiny; yet, when shared with others, it may lead to spiritual malaise. Their preparations, whether boiling or roasting, may seek to extract hidden meanings through their twisted doctrines, but such efforts yield only impermanence. They possess wine that is not from the pure vineyard of Sorek, identified by Jeremiah as planted by the Lord, but rather sourced from the vineyard of Sodom. They present oil forcibly extracted from the truths of the Old and New Testaments, misleadingly claiming to restore the weary hearts of those deceived. A holy person rightly admonishes, "Let not the oil of the wicked anoint my head" (Psalm 140:5).
THEOSIS