Thus, it is part of the priestly role to provide guidance to those who seek understanding regarding God’s law.
The translation of the Seventy exhibits some variations in wording. Furthermore, the phrase "For their morning gifts" does not appear in the Hebrew text nor in other interpretations. It is noteworthy that at this point—specifically on the twenty-fourth day of the ninth month in the second year—the text does not state, as it does in prior instances, "The word of the Lord was in the hand of Haggai the prophet," but simply refers to "To Haggai the prophet.” In this context, the word of the Lord was manifest in actions, as Haggai was still grasping the depths of perfection and integrating the works of integrity, while his heart had yet to attain complete wisdom. This hesitation occurred amid those who contended that it was not yet time to rebuild the temple for the Lord. Following the establishment of the temple’s foundations and the engagement of the people along with leaders in the tasks pertaining to God’s house, they heard the command, "I will shake all nations, and the Desired of all nations shall come." At that moment, Haggai was endowed with the spirit of prophecy, and the word of God was fully present with him.
We have previously discussed the significance of the twenty-fourth day and the second year, noting that the mention of the ninth month is not typically associated with positive connotations. Whether during the Passover or other significant celebrations, all festivities conclude by the eighth day without extending into the ninth. Those who prepared the paschal lamb did so while avoiding the ninth day, which also holds significance regarding the Day of Atonement in the seventh month that was celebrated following the ninth day. Additionally, in the book of Jeremiah, it is stated, "Jerusalem will be besieged by the Babylonians in the ninth year" (Jeremiah 52:4), connecting the prophecy to the impending impurity of the people, thus justifying the mention of the ninth month in Darius' second year. Conversely, following punishment for impurity, the potential for repentance emerges, which is why the word of God came to Haggai on the twenty-fourth day, prompting him to inquire of the priests on behalf of God: "Ask the priests about the law." It is important to recognize that it is the responsibility of the priests to respond to inquiries concerning the law. A priest should be knowledgeable about the law of the Lord; failure to do so indicates he does not uphold his role as a priest of the Lord. It is the duty of a priest to grasp the law and address questions it raises. This principle is reflected in the book of Deuteronomy, which advises that if any matter arises within the cities of Israel—pertaining to blood, judgments, leprosy, or disputes—one should seek out the priests, the Levites, and the high priest of that time to inquire about the law of the Lord (Deuteronomy 17:8ff.). Once they have received the priests' answers, the inquirers must act in accordance with those directions; otherwise, they shall be cut off from among the people.
To clarify that these regulations extend beyond the Old Testament, consider the Apostle’s directive to Timothy that a bishop must be blameless, the husband of one wife, wise, humble, prudent, devout, hospitable, and a teacher (1 Tim. 3:2). Moreover, the same caution is applied regarding presbyters, who the Apostle implies should be understood as bishops, ordained in Crete under the instructive command to establish them in each city. A blameless man, a faithful husband, with responsible children who are not accused of excess or disobedience, is essential, just as a bishop must be above reproach, not contentious, angry, abusive, or greedy for unjust gain; instead, he should be welcoming, moderate, kind, righteous, holy, self-controlled, firmly rooted in sound doctrine, able to encourage and refute opposition (Titus 1:5-11). Through this, it is evident from both the Old and New Testaments that priests bear the duty of understanding God’s law and answering inquiries about it.
Merely exhibiting simplicity and self-denial is insufficient for a preacher; while abstaining from wrongdoing himself, he should offer guidance to others through example. It is likely that the capacity to respond to the law rests with those groomed for teaching since childhood. However, simple individuals sometimes receive divine calling to the priesthood, necessitating their diligent study of God’s law post-ordination to equip themselves for instructing others based on what they have learnt, prioritizing spiritual growth over material wealth and dedicating their time to Scripture, rather than engaging in trivial pursuits or concerns regarding possessions.
What, then, does Haggai, speaking for the Lord, query of the priests? If a man carries consecrated meat in the field, or touches the fringe of his garment to bread, brew, wine, oil, or any type of food, does that food become sanctified? Before engaging with the question, we must understand the significance of what it means for meat to be considered sanctified and when it becomes defiled due to the soul. The altar sacrifices were holy, yet there was a noteworthy distinction among the various parts of the consecrated meat—some were consumed by priests in the temple, others by their relatives at home, while certain portions were designated for priests who had become defiled or for Israelites who were pure. The nuances underlying this distinction are elaborated in Leviticus. A person who touches the body of a deceased individual is deemed unclean through the soul; it should be noted that as long as the soul resides within the body, it remains clean. However, once the life force departs, the earthly remains are rendered unclean, as detailed in Leviticus: "The Lord said to Moses, saying, Speak to the priests of the sons of Aaron. They shall not defile themselves for the dead among their people, except for their relatives" (Leviticus 21:1-4). The priests are instructed not to approach any deceased person except their immediate relatives. The high priest, however, held an elevated status, and his piety and love would prevent him from becoming defiled even with those designated kin, as it is written, "He shall not go in to any dead person, nor defile himself for his father or mother" (Leviticus 21:11).
Armed with the understanding of sanctified meat and impurity through the soul, we delve into Haggai’s question. If any person—though not specifically mentioned as a high priest, priest, or Levite—carries consecrated meat and touches it with the hem of his garment, causing it to make contact with bread, boiled food, wine, oil, or any other food, can it be declared sanctified through contact with the garment? The priests responded, "They cannot," thus establishing that nothing can become sanctified merely by contact with the garment; everything retains its original state. Subsequently, Haggai posed another question, recognizing the priests had correctly answered the previous one, yet the similarity of the inquiry could lead the untrained to error. If an individual, ignorant of the law, concludes, like in the previous question, that neither bread nor other foods could be sanctified through consecrated meat, he might similarly assert that one made unclean through touching a dead body would not defile that which could not be sanctified through sacred meat. Therefore, Haggai inquires: "If one who is defiled through the soul, who has become unclean by contacting a dead body, touches bread, boiled food, wine, oil, or any other food, will they not be defiled by that touch?" The priests, led by Jesus, son of Josedech, well-versed in the law, affirmed that all touched by the defiled person is indeed rendered impure.
Haggai acknowledged this response, omitting the first question regarding the impossibility of sanctification through contact with sanctified meat, and instead leveraging the opportunity offered by the second inquiry: "So is this people, so is this generation before Me, says the Lord," declaring their spiritual uncleanness due to their actions. Their offerings and sacrifices are compromised because of their contamination, meaning whatever they bring to the Lord will likewise be unclean. Specifically, he addressed those offering sacrifices at the altar, underscoring that mere ritual or animal sacrifices would not cleanse them when the temple was in ruins. Indeed, while the sacrifices presented at the altar are holy, the people will not be sanctified by their offerings; rather, they become defiled by dwelling in neglect and prioritizing personal doctrine over God's house.
This serves as a historical account, though it also showcases profound spiritual insights. In a figurative sense, if someone within the Church has offered the immaculate sacrifice of Christ, wrapped in His holiness, and subsequently touches the texts of Scripture, which nourish the faithful—be it the teachings of the Apostles or the comforting texts of the Old Law—those receiving such words will not be sanctified merely by their exposure. Instead, sanctification does not come from proximity to these truths but through the internal assimilation of the teachings. Thus, many can listen to the law yet few truly enact it. This distinguishes those things mentioned as only being imparted to perceivers who are not sanctified by mere contact with the garment; the sanctified meat does not compromise with blood or vital parts. Just as the touch of the Lord’s garment and a mere brush may sanctify those who partake of His flesh and blood, conversely, the spiritually unclean can taint all they engage.
While their rites may include bread, wine, and oil, explained through a distorted lens, they will ultimately corrupt those who partake in them. They may recite Scripture and attempt to infuse it with their flawed interpretations, yet upon consumption, these will yield spiritual sickness. Even if they produce various spiritual offerings, they arise from corrupt practices and unholy hands, leading to defilement. Haggai, with a name meaning joyful, identifies that "this people, this tribe," comprising Jews, Gentiles, and all heretics, presents themselves similarly before God. Their acts, whether seeking salvation, offering peace, sacrifices for sin or transgression, or engaging in fasting, will all be rendered profane in His sight. Their offerings, while appearing holy outwardly, will become tainted due to the impurity within.
THEOSIS