Haggai: Structure and Meaning 539 the nationalistic barriers (28). This view, which blurs the differences between Israel and the nations, has its basis in the theological response of the people to the destruction, i.e. that Israel is not the chosen people. The implication of this belief is that if Judah is not unique, barriers should not be raised between Israel and the nations. Haggai expresses a nationalistic point of view: the special relationship between God and Israel remains unaltered, and therefore, there must be a distinction between Jews and foreign elements (29). In both oracles, therefore, the first and the third, the prophet admonishes the people openly, telling them to build the Temple, and not to involve others in this activity. This admonition stands against the doubts which the people still have on their status and their uniqueness, and their relationship to God. The most serious problem as regards the messages that Haggai endeavours to transmit to his listeners is the reality that supports precisely the people’s understanding and interpretation of the reality. The second oracles in each part are designed to contend with this problem. After laying the Temple foundations, the people were strengthened in their belief that God indeed was not with them. They had expected that after the exile the situation would revert to what it had been formerly. Not only did this not happen, but on the contrary, the Temple was small and modest. The people’s interpretation was that God was not present in this reality. Therefore, they disparaged the Temple. Neither the size nor the glory of the Temple was the issue; the small dimensions and lack of sumptuousness received a theological significance, namely that God was not with the people (30). Haggai contended with this problem in the oracle of consolation - the second oracle. Haggai does not deny the current reality; the solution to the problem according to Haggai is in the future beyond the horizon. In the future, in the framework of cataclysmic changes the desired reality will come to fruition. The problem appearing in the fourth oracle is also to be understood in this way. The people consider that if the current reality is divine, the status of the scion of the House of David must be significant and high. Zerubbabel’s status, however, was inferior. He was a satrap, subject to Persian rule which he obeyed. Upon this point too, Haggai does not interpret the reality otherwise, and does not explain it apologetically. The people’s expectations regarding the status of the scion of the House of David are correct. In this case too, Haggai suggests that the people wait patiently for major changes that will occur in the world; only then will the awaited situation come to pass. Again Haggai endeavours to explain to the people that the anticipated reality will arrive in the framework of an unexpected revolutionary process. Haggai’s says that the changes will occur in the framework of cataclysmic upheavals - in the framework of changes in world orders and in the natural orders. This is because Haggai apparently understands that significant change cannot be anticipated in the foreseeable reality. Therefore he projects the (28) For universalistic and particularistic trends during the period of exile and restoration, see: M. WEINFELD, “Universalism and Particularism in the Period of Exile and Restoration”, Tarbiz 33 (1964) 228-242. (29) A similar concept is also found among those who were exiled in 597 BCE as is evident in Ezek 20,32-37. (30) On “Glory” as a signifier of God presence see: MEYERS – MEYERS, Haggai, Zechariah 1–8, 54.