A Summary of Isaiah through Malachi

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Presented to
Randy Jones
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In Partial Fulfillment
of the Requirements for
Introduction to Old Testament II
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by
T. Josiah Richardson
 Isaiah
The book of Isaiah spans over 50 years, from approximately 740 BCE to 686
BCE in the kingdom of Judah during the reign of Uzziah, Jotham, Ahaz, and
Hezekiah. Isaiah Is called by God to be a prophet (Isaiah 6) and is compelled to
tell the nation to not put their hope into men, such as the King of Assyria or Egypt
for their safety. King Ahaz neglects to do this (Isa. 7) and does not trust the Lord
and sins. By calling out the sin that presently afflicted the nation, Isaiah could
likewise call out the savior who was ready to save the nation from those
afflictions. Isaiah recognizes the the sheer magnitude of the glory of God
(Isa.6:3) as well as the sheer magnitude of his own sin (Isa. 6:5). Both Isaiah and
his readers would understand the unmanageable gap that stood between the
unclean man and the true and pure Savior; in order for this to be remedied, a
powerful king must present Himself as a mediator. This is promised through
prophecy that a child would be given that is able to do rule to the extent of
carrying not only those individuals who call out to him, but also the whole
governments - and a throne will be provided where He will sit and rule (Isa.
9:5-6). Both wrath and salvation He distributes from His throne, one to those who
rebel and the other to those who obey. Substantiating his claims that God will
bring wrath upon those who rebel by giving a strong and vivid description of that
wrath, which breaks the ground apart (Isa. 24:19) and destroys those in its path.
The incorrect response to this wrath would be to trust in man, someone who is
unable to withstand the wrath of God. Israel is commanded not to do this very
thing by trusting in Egypt (Isa. 30-31) to save them but to trust in God to destroy
anyone who attempts to harm those who have turned to God for refuge (Isa. 33).
The King Hezekiah does what his predecessor, Ahaz, does not - listens to the
words of Isaiah and does not put his hope in Egypt or Assyria (Isa. 36). It is likely
then that King Hezekiah harkened Isaiah’s grand claims on the aseity of Jehovah
(Isa 40:18), the omnipotence of Jehovah (40:25), and his creative powers
(40:26). If Jehovah is as great as Isaiah proclaims, then His servant (Isa. 51:13)
will be just as glorious as He will release captives (49:9), shelter and lead (49:10)
and be praised from all over the earth (49:13). Both the servants coming and his
death are prophesied by Isaiah (Isa. 51-53), a prophecy so direct and sure that
the servant can be none other than Christ Jesus Himself. Isaiah wants those who
hear his words to eagerly await this servant’s arrival and to pursue justice and
righteousness (Isa 56:1) and to find their fulfillment in God alone. Isaiah wrote to
prepare both the hearts and minds of the nation for their soon coming King, to
give those who look to God hope, and to warn those who rebel and are far off
that the mighty wrath of God abides on them, lest they turn to the one, true,
magnificent God and be saved. One can easily see the central theme that
permeates the writing of Isaiah is a passion for the glory of God, a desire to see
men and women turn from their wicked ways to God, and a compassionate heart
that warns of the incoming destruction and judgement upon the heads of the
wicked.
​Jeremiah
Jeremiah was a prophet for many years before he wrote his personal account of
the fall of the kingdom of Judah. With the writing beginning in the year 605 BCE
by Jeremiah’s scribe, Baruch, Jeremiah’s account spans through five different
kings of Judah; beginning with Josiah - followed by Jehoahaz, Jehoiakim, and
ending with Zedekiah, with the exilic king being Jehoiachin. The contents would
eventually cover the events from 628 BCE through 561 BCE. Jeremiah begins by
telling of his calling by God at a “tender age” (Jer. 1:6), which could have been as
young as 12 years old. God calls Jeremiah to warn the people that he is about to
pour out his wrath on them (Jer. 1:13-15) because they have forsaken Jehovah
and because he foresees the stubbornness of the people in regards to
Jeremiah’s message, God commands Jeremiah to not lose hope and to trust in
God (1:17). Jeremiah uses the imagery of a wife and husband to illustrate how
Israel has wandered from her true husband and committed spiritual adultery by
serving and worshipping false idols. Because of their reliance upon Egypt and
Assyria, it is clear that they are no longer putting their trust in God. Jeremiah calls
this out to Israel (Jer. 2:18) and implores them to turn back to Jehovah, who has
been calling Israel back to Himself (Jer. 4:1-2). It is made clear that in order for
the people of Israel to turn back to God, Jehovah must intervene; this is due to
the fact that the people have both uncircumcised ears and hearts (Jer. 5:21,
6:9-10). God’s promise to Jeremiah that his prophesying would be effective may
have sounded odd beside God’s promise that the people would not listen (Jer.
7:27). The effectiveness, however, can be seen as a demonstration of Jehovah’s
promise to glorify His name (Jer 14:7-9) and that is exactly what happens. There
is a promise throughout this judgement that a righteous branch will be raised up
from the line of David (Jer. 23:5-6) and that after the unimaginable wrath that will
be poured out, a new and better covenant will be established with the people.
When Jeremiah conveys this to the people, he receives a mixed response; some
threaten his life (Jer. 26:8) and others defend him (26:16). Jeremiah assures the
people that Jehovah will be loyal to his people and after the seventy years of
Babylon’s reign are complete, a new and better covenant will be made with the
people; one where the law is written on the hearts and minds of the people rather
than on stone and all the covenant members will know and worship God ( Jer.
31-32). Time and time again, the people of Israel and Judah do not heed the
warnings from the prophets, and it is seen again when they do not listen to
Jeremiah. God uses the surrounding nations to follow through on His promises to
punish His people, who are brutally run over and forced into exile (Jer. 39). God
does not punish indiscriminately, and as such the nations that were used by God
to punish HIs people now must face the same wrath. The restitution comes
through the destruction of the oppressors and the restoration of the people with
the application of a new and better covenant (Jer. 51). Jeremiah as a prophet is
vindicated through his accuracy and truthfulness (Jer. 52) and the people are left
to meditate on the destruction of their temple, their disobedience to God’s law,
and their obstiance in the face of His repenting pleas.

​Lamentations
The book of Lamentations directly chronicles the events of Jeremiah 52 and
those that follow. The temple was destroyed in approximately 586 BCE and as
such the Kingdom of Judah along with the king, Zedekiah, are forced into exile.
Nebuchadnezzar made Jehoiachin the exilic king after a failed rebellion from
Zedekiah. The author begins his treatise by lamenting the fall of the city and
likens it to a widow who has lost her husband and has nobody who can offer
comfort (Lam.1:2). The author continues his lament in wondering why Jehovah
does not punish others just as he punished His people (Lam. 1:22), and yet he
realizes that this was exactly what Jehovah promised He would do (2:17).
Despite this, the author prays that relief would be given and that the punishment
would cease (Lam. 2:20) and to destroy the enemies that surround them (3:55).
This is a trustworthy thing to do for the author on behalf of the people for
Jehovah has shown that He is slow to anger and abounding in mercy; He will do
what is right and just (Lam. 3:37) and He is the only one who has the power to
help and to sustain (3:50). The material possessions of the people are worthless
during this time (Lam. 4:1), even the children are seen as a burden (4:2) because
of the famine - many wish to die rather than wait and starve (4:9). A final plea of
mercy is made by the author for Jehovah to stay his hand and to turn His face
back to His people (Lam. 5:21) but recognizes that whatever Jehovah does, is
righteous and true (5:22).
 ​Ezekiel
Ezekiel was one of the Hebrews taken into captivity by the Babylonians in 597
BCE and being a priest, was well acquainted with the constant rebellion from the
people of God. His writings cover events from approximately 593 BCE to 560
BCE during the exilic reign of King Jehoiachin and chronicle Ezekiel’s call,
warnings of impending judgement, and an eventual restoration of Israel and
Judah. There are many interesting, and even at times bizzare, happenstances in
the prophetic journey of Ezekiel’s life; God commands Ezekiel to eat a scroll of
lamentation (Ezek. 3:1) and to proclaim its word to the people. Ezekiel is called to
be a watchman for the people (Ezek. 3:17) and call them to repentance and
obedience. The people have commited spiritual adultery with God (Ezek. 6:9)
and as such, there will be a fierce judgement upon them. Ezekiel begins to have
visions of Jerusalem and he sees severe perversions (Ezek. 8:7) and that the
people believe they are going unnoticed (8:11), but of course, they are not
unnoticed and there will be consequences. The people are trusting in their works
and the presence of the temple rather than on God’s works and His presence, so
Jehovah promises to destroy the temple and yet still give them Himself, showing
that the physical temple is unnecessary for a spiritual relationship (Ezek. 11:10).
In the midst of trial and judgment. Jehovah is still promising a future reconciliation
for His people, a better covenant, and a removal of the hindrances that keep the
people from obedience (Ezek. 11:17,19). This new covenant will be an
everlasting covenant (Ezek. 16:60), one that is based and given on the
atonement of God (16:63). He does not do this simply because he cares for His
people, but further and more importantly, He does it for His name and His glory
(Ezek. 36:32). This message serves to show the preeminence of the glory of God
by justly punishing the wicked and graciously forgiving those who cry out for
mercy. Ezekiel has a vision of the coming temple which is massive in size and
indescribable in amenities. The glory of God returns to the temple (Ezek. 43:4),
He establishes the guidelines for priests, princes, and Levites (44:5-45:25), and
provides rivers of healing (47:9), and gate that only allows HIs people entrance.
This temple can be seen as both a physical reality and a spiritual truth, where we
become the temple where God, the Holy Spirit dwells, establishes the priesthood
of all believers, and provides Christ Himself for our healing, who is the one true
gate where all must enter into the city.

​Daniel
Out of all the major prophets, Daniel may be the one we are most acquainted
with, perhaps as a result of the now ubiquitous story of Daniel in the lion’s den
and the story of the fiery furnace. Daniel, like Ezekiel, was one of the Hebrews
taken into custody during the exile of Babylon. He is a remnant of the faithful
people of God and is given preferential treatment because of his understanding
of dreams and visions and due to the fact that God was sustaining him (Dan.
1:9). King Nebuchadnezzar was ruling at time and was being plagued with
dreams and one in particular was giving him trouble and so he called for Daniel
and a few other Hebrew men to interpret this dream, as the Babylonian wise men
were unable to do so (Dan. 2:12-13). God reveals what the dream means to
Daniel and he conveys it to the king (Dan 2:19), afterwards Daniel attributes his
abilities to God and blesses Him for it (2:23). Daniel tells the king that his dream
about a statue being struck by a stone is God’s way of telling King
Nebuchadnezzar that his kingdom will be smashed by Jehovah (Dan 2:36) and
replaced by an everlasting kingdom (2:44). In an odd turn of events,
Nebuchadnezzar both admits that Daniel’s God is the one true God (Dan. 2:47)
and then proceeds to make a giant statue of himself for everyone to worship
(3:1-6). Daniel’s friends do not worship the statue and the king places them into a
furnace to burn them alive (Dan. 3:22) but there is a mysterious fourth person in
the furnace with the three hebrews and when the king calls them out, they are
unharmed by the flames (3:27) and the King again confesses that Daniel’s God is
the one true God (3:29). King Nebuchadnezzar still retains his pride and Jehovah
condemns him and tells him that He is the on true ruler (Dan. 4:29) and causes
the king to go into a fit of insanity for seven years, in which the king begins eating
grass like the cattle (4:33) and after the seven years pass, the king is restored
and praises God (4:37). The King Belshazzar, Nebuchadnezzar’s grandson,
apparently wasn’t paying attention to the plights of the King Nebuchadnezzar
because he followed in his footsteps and upon requesting Daniel to interpret
writing on a wall (Dan.5:5), Daniel informs him that his kingdom will be taken
away from him that night and in fulfillment, Darius the persian king raids babylon
and becomes its ruler (5:30). Daniel is placed in den full of lions due to a
restrictive law against public prayer (Dan. 6:16) and is delivered by the hand of
God (6:23). Daniel begins to have visions and dreams much in the manner as
king Nebuchadnezzar did, and these mainly focus on future events concerning
the major world kingdoms in the following five hundred years. His vision of the
four beasts (Dan. 7-8) represents the past kingdom of Babylon, the current
kingdom of Medo-Persia, and the coming kingdoms of Greece and Rome. Daniel
struggles to understand much of the dreams and visions, showing that Daniels is
not the source of the interpretation, for he cannot even interpret his own dreams
and visions and prays for assistance, which is answered through the form of the
angel Gabriel (Dan. 9:21) who explains what the vision and the dreams mean.
Daniel’s visions continue focusing on the post-exilic time and sees how all things
are culminating to a glorious end (Dan. 12:1), where there will be a resurrection
(12:2), and all will bring glory to God in those days.
Hosea
Hosea spoke during the reign of Jeroboam II approximately 750-721 BCE to the
people about their continual rebellion against God. The rebellion was one of a
physical nature with spiritual consequences. The people of Israel have begun yet
again to worship false idols, including the false God, Baal, and have commited
spiritual adultery with their true God, Jehovah. In order to make this even more
obvious to the people God commands the prophet Hosea to take a harlot for a
wife (Hos. 1:2) to display the udder insanity of the people who would forsake a
pure and just God for a perverted and false god. This would normally result in the
husband divorcing and doing away with an unfaithful wife, but Jehovah is a
gracious God and He desires to lead his people back to Himself. An analogy is
given where a woman has many fine gifts that she errantly believes are gifts from
her many lovers, but they are all gifts from Jehovah (Hos. 2:7). Because she
neither honors God nor gives thanks to Him for the gifts, Jehovah say that He will
make it difficult for her, blocking her paths, and causing her to return home to
Him (Hos. 2:7). When this occurs, a new covenant will be established between
the people and the animals, between the people and their enemies and safety
and rest will be given ( Hos. 2:20). To emphasize this, Hosea will continue to
show love for the harlot that was unfaithful to him (Hos. 3:1) until Israel returns to
the one who continued to show her love, despite their infidelity (3:5). Israel is
promised judgement (Hos. 4:3) until they repent, and they will (5:15), but it will be
so severe that Hosea prays that no children will be born during those times and
those that are born are prayed that they will die rather than live through the
upcoming punishment (9:14). The love that Jehovah has for His people is
unparalleled as He restrains Himself out of love from giving up on the people
(Hos. 11:8), and He will continue to guide them and watch over them until they
repent and return to their first love (14:8-9).

Joel
The timeline of the prophet Joel’s account is still currently debated, but most
support a post-exilic date of the late sixth century BCE, though there is a
pre-exilic camp that holds to an early ninth century BCE dating. The kingdom of
Israel is the main focus of Joel’s words and he begins by warning them of the
impending judgement of God that will come via a great army from the North (Joel
2:1). The people desire to rend their garments in response, but this is not what
the Lord requires - He desires that they rend their hearts and come to repentance
(Joel 2:12). Joel tells the people that it is possible that God may bless them
instead of punish therm (Joel 2:14) and that He will become their champion and
have pity on them, if they but repent (2:18); additionally, Jehovah will send a
prophesying spirit to the people that will cause many to prophesy and see visions
(2:28-30). The enemies of the nation will destroyed as the Lord pronounces
judgement on them (Joel 3:12) and the people will be blessed and promised the
everlasting kingdom of Judah and Jerusalem (3:20), if only the people turn from
their sin and turn to God.
Amos
Amos spoke to the kingdom of Israel and prophesied like many of the other
prophets before him, of the impending judgement upon the nation. Amos was a
shepherd and a sycamore fig farmer and began prophesying during the reign of
Jeroboam II, approximately 760 BCE. Amos speaks of the judgement that is
being carried out that was prophesied by the prophet Joel; the Lord both
condemns the surrounding nations of Israel and Judah (Amos 1:3-2:3) as well as
Israel and Judah themselves (2:4-8). Jehovah brings up all that He has done for
HIs people (Amos 2:9) and the fact they still do not listen or obey, brings the
promise of destruction (2:13). The tender care and love of God is on display as
He reminds the people how He chose them and saved them from egypt (3:2),
that the prophets are witnesses to this (3:7), and that the sins of the people must
not go unpunished (3:14). Jehovah lists the many judgments that He has brought
against the people,Including famine (Amos 4:6), drought (4:7), plagues (4:10),
and destruction (4:11), but the people still would not return to God. In light of all
this, the Lord again calls for the repentance of the people (Amos 5:6), and warns
the people that the destruction and punishment will be great (6:1-3). Amos
begins to have visions of Locust that ate all the crops in sight, destroying
everything (Amos 7:1-2) and pleads that God stay His punishing hand, and He
relents. His second vision is of a fire that burns all of Israel, and agins he asks
the Lord not to do it, and the Lord relents (Amos 7:4-6). Amos’ third vision is that
if a plumb line which is used to determine whether the people have walked
straight before the Lord; God determines to use this plumb line to judge the
people and this standard is what they are held against (Amos 7:7-9). Amos then
has a vision of a basket of ripened fruit and God says that the fruit represents
israel, who are ripe for punishment (Amos 8:13). Lastly, Amos has a vision of the
Lord Himself standing next to the altar distributing punishment against Israel who
believes that they are special among the other nations (Amos 8:7,8) and once
they are in ruins, He will make them rise again and be restored through the hand
of God, firmly rooted to never be uprooted like they have been, ever again (Amos
8:13).

Obadiah
Likely written around 586 BCE during the destruction of Jerusalem, Jehovah calls
for the judgement of Edom through His mouthpiece, Obadiah. Edom has
committed various sins, including pride (Obad. 1:3), self-sufficiency (1:4),
violence (1:10), and desertion (1:11). But Edom will not be the only nation that is
punished (Obad. 1:15), for God will repay to every nation what they have done to
Israel in the same manner (1:16). Here we see the principle of ​Lex Talionis
where the same punishment is exacted on the one who originally made the
offense. Jerusalem is promised restoration and a return to its origins as a holy
place (Obad. 1:17), and the peoples of Judah and Israel shall occupy the areas
of the Edomites (1:19-20). Obadiah ends with the proclamation that Jehovah
shall be the king over all (Obad. 1:21).
Jonah
The book of Jonah is typically dated at approximately 746 BCE, though some
believe that although it occured in the middle eighth century BCE, it was written
at the beginning of the fifth century BCE by an author other than Jonah. The
events took place during the reign of Jeroboam II, the king of Israel, and is the
one sequence that we are aware of where a prophet of Israel goes to another
country to prophecy and call for repentance. Nineveh was seen from the
Israelites much in the same way Samaritans were seen in the New testament.
They were people who did not follow the law of God and in this case, were
actively rebelling against it; so it comes at no surprise that when Jonah was told
to go to nineveh and call them to repentance, that Jonah did not want to do this
and instead fled from God (Jonah 1:3). Upon fleeing from God, Jonah boards a
ship and God caused a wind to hit the boat and the crew began asking who was
responsible for the weather (Jonah 1:8). Jonah responded that He was being
judged because he was running from God (Jonah 1:10) and they threw him into
the ocean (1:15) where he was swallowed by a great fish (1:17). Jonah asked
God to deliver him from the fish (Jonah 2:1) and repented of his disobedience
and praised God (2:9), upon which God delivered him from the belly of the fish
and sent him back to Nineveh to preach repentance (2:10-3:3). Nineveh, when
hearing Jonah call them to repentance, put on sackcloth and ashes (Jonah 3:6),
and repented for their transgressions and God had mercy on them (3:10). Jonah
was unhappy that God showed mercy (Jonah 4:1) and adamant that God will in
fact judge Nineveh, he goes to the east of the city and waits for God to destroy
the city (4:5). It is hot and as Jonah sits and waits, God causes a plant to grow
and give Jonah shade (Jonah 4:6), but he also caused a worm to come and eat
the plant and cause Jonah rto be angry with God (4:7-9). The book of Jonah
ends with a question from God asking Jonah why God should not spare an entire
city when Jonah was upset that God did not spare a single plant (Jonah 4:11).

Micah
​The events that occured in the book of Micah occurred during the time of Isaiah
during the last half of the eighth century BCE and prophesied during the reigns of
Jotham, Ahaz, and Hezekiah. Micah had visions concerning Samaria and
Jerusalem and the sins of Judah and Israel (Micah 1:5) and tells the people that
they should feel shame, shave themselves, and mourn for the incoming
judgement (1:16). Micah brings to remembrance the sins of Ahab when he took
Naboth’s vineyard by murdering him, and comparing that action with the sins of
the people (Micah 2:2); but ​Lex Talionis​ is applied to the people here. Where
they have taken unjustly, so their possessions will be taken, and where they have
killed without regard, to the people and even the children will be killed without
regard (Micah 2:3). The people’s enemies will mock them by singing with joy
what the people cry out in mourning, that God as taken their land and given their
possessions away (Micah 2:4). Micah says that this punishment is partly due to
the rulers who have acted unjustly on behalf of the people and on the heads of
the false prophets who have lied to the people (Micah 3:1-5). Just as God has
promised a future destruction, so He also promises a future restoration and
promises that God Himself will rescue the nation (Micah 4:9). He will do this
through the coming of a messiah that will lead the people and be the source of
peace among the turmoil (Micah 5:3); and He will keep a remnant of faithful
people for Himself and see that they are purified (5:8). Micah calls everyone to
pay attention to the words of the Lord, even the mountains and foundations of the
earth (Micah 6:1-2) and brings up witnesses such as Moses, Aaron, and Miriam
who listened to the word of the Lord in the past (6:4). The Lord promises to show
compassion to those who heed his warning and turn to him and let the Lord
plead their case (Micah 7:9), and He will trample all their enemies (7:18).

Nahum
Almost 100 years after Jonah arrived in Nineveh, another prophet came on the
scene and prophesied to the city of Nineveh and warned of the judgement that
was still abiding on them. Nahum was that prophet that spoke approximately 650
BCE to the kingdom of Judah concerning Nineveh and its coming judgment.
Nahum tells the people that God says they will one day no longer be under the
yoke of Assyria (Nahum 1:12) and that peace is coming to the people (1:15). It
seems like the times have changed since Jonah went to nineveh, because
Nahum prophecies that Nineveh will be destroyed and that nothing can stop it
from occurring, unlike before when the people were offered to repent and spare
their judgement (Nahum 2:7); their valuables will be taken (2:9), the people will
be destroyed (2:10), and have become the enemy of Jehovah (2:13). We are told
that the destruction is due to Nineveh’s enticing other nations to worship other
Gods (Nahum 3:4), and their destruction will cause the other nations to celebrate
and be happy that the once great city of Nineveh is ultimately destroyed (3:19).

Habakkuk
Habakkuk gave his prophecies starting in approximately 640 BCE right before
and during the earlier years of the reign of King Josiah in the kingdom of Judah.
The prophet asks God in a vision why He does not punish Israel for their
continued sin, where the people do not acknowledge or follow the law of God
(Hab. 1:2-4). The lord replies that He is raising up the Babylonians to be His rod
of judgement against the people of Israel (Hab. 1:6), but this answer does not
satisfy Habakkuk who sees the Babylonians as more wicked than the Israelites,
and does not understand why God would use someone more wicked than they,
to destroy His people (1:12). God tells Habakkuk that the punishment is not
coming for quite some time, but that after it does, God will judge the wicked
babylonians (Hab. 2:5-13). Habakkuk sees this as just (Hab. 3:2), but asks that
God show mercy if He is indeed going to go through with his plan to destroy the
Israelites (3:19). Jehovah promises to save His people and Habakkuk recognizes
this promise and tells all that He will trample the nations and crush the head of
the wicked, for his annointed and for the salvation of the people.
 Zephaniah
Zephaniah was the prophet during the reign of Josiah, the king of Judah, in the
year 637 BCE. As Judah continues in Idolatry, God speaks through the prophet
Zephaniah to tell the people that He will wipe away all that He has made and
destroy the wicked (Zeph. 1:2-4). He tells of a coming day of judgement in which
God will execute His people and all those that follow and worship pagan gods
(Zeph. 1:7-9). The judgment is not simply for the people of Judah and Jerusalem,
but is likewise for the Philistines (Zeph. 2:4), the Moabites and Ammonites (2:9),
Ethiopians, (2:12), and the Assyrians (2:13). He will gather all of these nations
and pour out His wrath on them (Zeph. 3:8) and this will result in a people of pure
lips (3:9), shame removed (3:11), a humble people (3:12), and honesty and
peace shall abound (3:13).

Haggai
Completion of the building of the temple was the purpose of Haggai’s message to
the people. Set in approximately 520 BCE, during the reign of King Darius in
Persia, Haggai prophesied to Zerubbabel the governor of Judah and to Jeshua
the high priest. The primary indictment against the people was that they failed to
make a place for the presence of God to dwell and they were more concerned
with where they themselves would dwell (Hag. 1:4). He calls the people to collect
the materials needed for the temple and start rebuilding it (Hag. 1:7), and
explains that the troubles that they have been having, such as poor crops,
starving the livestock, etc (1:10-11). The people obey and rebuild the temple,
which causes the old temple to look like nothing in comparison (Hag. 2:3), and
He promises blessing on the people, their crops, and their animals (2:19).
Zerubbabel, the governor, is told that He will be honored by the Lord because he
was sovereignly chosen by God.

Zechariah
During the reign of King Darius in 519 BCE, a few months prior to the prophecies
of Haggai, Zechariah had a series of visions concerning the hard hearts of the
kingdom of Judah who did not listen to the former prophets (Zech. 1:4) who in
turn were exiled from the land. The vision was of a man on a red horse
surrounded by men on, red, brown, and white horses (Zech. 1:8) and these
horses were explained by the angel of the Lord who said that the riders patrol the
earth to see whether the earth is at peace (1:11). The angel of the Lord begins to
intercede for the people and asks the Lord to show mercy to the people and to
end His wrath (Zech. 1:12), and the Lord promises to show mercy to the people
and give them prosperity, while simultaneously being angry with the other foreign
nations that punished the people (1:15-17). Zechariah then saw a man with a
measuring line who was measuring Jerusalem and he told the man that the city
will be so prosperous that there would be no need for walls (Zech. 2:4), and He
calls the exiles home to fill the city and promises to protect them on their journey
back to Jerusalem (2:6-9). Satan began to accuse the high priest, Jeshua of
many sins, but the Lord rejected satan’s accusations (Zech. 3:1-3), takes away
Jeshua's sin (3:4), and promises the coming of a future branch that will bring
peace (3:8-10). Zechariah had another vision and he a saw golden lampstand
where there was two anointed ones on either side, Jeshua and Zerubbabel
(Zech. 4:6) and a promise to rebuild the temple by the hands of Zerubbabel (4:7).
Zechariah then saw a flying scroll that contained a curse on those who steal and
on those who swear falsely (Zech. 5:2-3), again from the sky Zechariah saw a
flying object, this time it was women sitting in the basket who represented
wickedness and it was taken to babylon where it would be placed, thus purifying
the land (5:5-11). Four different colored horses pulling chariots came to
Zechariah and symbolically represented the four spirits from heaven who patrol
the earth and search for sinful cities (Zech. 6:5-7). Jeshua, the high priest is
made a king and there becomes a sort of interwovenness between the
priesthood and royalty (Zech. 6:13), and because the temple will be rebuilt, there
will no longer be a need for fasting and mourning the day that temple was
destroyed (7:3-5). This promise of a future temple is shadowed by the coming of
victorious and humble king (Zech 9:9), an obvious prophecy concerning Jesus.
Again, Jesus is in view when God says that He will pour out His spirit on the
house of David and they will look on the one whom they have pierced (Zech.
12:10), and there will be a fountain, that cleanses the people of their sins (13:1).
The Lord promises to fight on behalf of His people (Zech. 14:3) and He shall split
the mount of olives, causing the sun and the stars to stop shining but still provide
light (14:6,7), and promised deliverance and preservation (14:11). Zechariah
prophecies of the future worship of Jehovah, where all the nations are required to
worship Him (Zech. 14:17-19), and all things will be set apart for God (14:20).

Malachi
This book of prophecy was written approximately between 480 BCE and 450
BCE and is written to the kingdom of Israel who denies that God loves them
because they feel abandoned. In Malachi 1:2-3, Jehovah tells Israel that He has
loved them very much and when they spurn this statement, He brings up the fact
that He has loved Jacob but despised Esau. Even when Esau’s descendents
promise to rebuild all that has been destroyed, God promises that He will not
allow that to happen (Mal. 1:4) and that He has declared that He will always be
angry with them. Jehovah condemns the people for offering perverse sacrifices
to Him, and not the pure and best sacrifices that He demands (Mal. 1:6-8). He
receives these pure and best sacrifices from other nations, but not from the
nation that He has blessed and called His own and He will not let this go
unpunished (Mal. 1:11-13). The people typically follow the examples of the
priests, further, it is the job of the priests to see that all the sacrifices are of
utmost value and purity. For this reason, Jehovah condemns the priests for
allowing this type of behavior to occur (Mal. 2:1-9), and not only between God
and the people, but also among the people of Israel with one another. The
people commit these atrocities and then wonder why God has abandoned them
(Mal. 2:14), but He has not abandoned them due to some draconian reason - He
has abandoned them because they were unfaithful to the covenant (2:14-17).
Jehovah promises judgement on the people for their sins (Mal. 3:1) and warns
the people how terrible it will be (3:2-3), but that one day the people will once
again be able to make sacrifices and return to God, though they currently are in
denial that they ever left HIm (3:6-10). Mercy will be given to those who fear and
love Him and Jehovah will call them His people and He will send them a prophet
who is like the prophet Elijah who will turn the hearts of the people back to the
God, and the children and parents hearts back to one another.