540 Elie Assis complete remedying of the people’s situation into a reality existing beyond that which can be anticipated normally. The people must not wait impatiently for a change because this will not happen naturally and simply. According to the book of Haggai the people thought that reality must be transparent and clear and not subject to different interpretations. They expected renewal of ‘our days as of old’ (Lam 5,21) to be immediate. What Haggai says is that the anticipated reality will arrive, but it will arrive gradually. It will not be a one-time event, but a long process. Haggai asks the people to wait patiently. * ** In the two parts of the book the direction of the progression is from admonition to consolation, from existential oracles to oracles that relate to the people’s cognition. In both parts there is a progression from current demands made upon the people to divine promises of cataclysmic change in the future that will lead to realisation of the people’s expectations of redemption. This structure presents a way of contending with the difference between expectations and reality. While the people feel unstable in the current situation, Haggai suggests that they act as strenuously as possible in the present. As regards the unrealised expectations, Haggai asks the people to wait patiently for crucial processes that in due time will lead to the awaited changes, both in the status of the Temple and of the King. As against the expectations for immediate changes, Haggai suggests anticipation of gradual changes and ultimately the great destinies will be realised. Haggai’s greatness lies in his firm position regarding the people’s positive future, despite the difficult reality of the present. Scholars have generally tended to treat Haggai negatively. They saw him as a dry, boring prophet, and an epigone (31); others indicated that Haggai is indeed a minor prophet, and that he has no spiritual message (32). Yet his ability to stand up at a difficult time for the people and to encourage them to build the Temple, and to anticipate realisation of their expectations in the future, despite the economic difficulties and the theological doubts, points to Haggai’s leadership and the strength of his faith (33). While the role of the pre-exilic prophets was to warn of the destruction, Haggai’s and Zechariah’s role was to build and rehabilitate the physically and spiritually destroyed people (*). Department of Bible Studies Elie ASSIS Bar Ilan University Ramat-Gan 52900; Israel (31) See e.g. G. FOHRER, Introduction to the Old Testament (London 1968) 460; J.A. BEWER, The Literature of the Old Testament (New York 21933) 235-236. Against this Judgment see: J. LINDBLOM, Prophecy in Ancient Israel (Oxford 1962) 421; M.J. BODA, “Haggai: Master Rhetorician”, Tyndale Bulletin 51 (2000) 295-304. (32) T.H. ROBINSON, Prophecy and the Prophets in Ancient Israel (London 1979) 177; W.L. SPERRY, ‘The Book of Haggai’ (IB, New York 1956) VI, 1039. (33) See: P.R. ACKROYD, “Studies in the Book of Haggai”, JSS (1952) 9-13; K. KOCH, The Prophets (London 1983) II, 160. (*) I would like to acknowledge the kind support of “Beit Shalom” - Japan.