Prophets in History

Prophets in History

Introduction: Prophet is someone says something on behalf of someone, for God. Prophet is someone who is called by God and he calls people in the name of God in place of God. In OT we find, Prophets were called as seer, people of God Nabi etc. and among them male were called prophet and female were called prophetess. Among the prophets there are Major Prophets and Minor prophets. The prophets who stated to bring a message from God and a message make sense only in its context. In fact the Word of God takes on flesh in its historical milieu. Now I would like to Identify and describes differences messages of Pre-exilic, Exilic and Post-exilic of the Prophets: 

Pre-exilic Prophets	Exilic Prophet	Post-exilic Prophets
1. Amos: 750 BC 2 Hosea: 745 BC 3. first Isaiah: 740-687 BC 4. Micah: 740-735 BC 5. Zephaniah: 630 BC 6. Nahum: before 612 BC 7. Jeremiah: 627-586 BC 8. Habakkuk: 600 BC	1. Ezekiel: 598-586 BC 2. Obadiah: BC   3. Haggai: BC 4. 2nd Isaiah: 550-before 538 BC 5. Jeremiah: 627-586 BC	1. Haggai 520 BC 2. 1st Zachariah: 520 BC 3. 3rd Isaiah: 515 BC 4. Malachi: 445-443 BC 5. Joel: 350 BC 6. 2nd Zachariah: 336-323 BC

The Chronological Ministry of the Prophets

The prophetical books describe the ministry of various prophets over a period of the time ranging from eight century, about 860 B.C to fifth century, about 420 B.C. The prophets were prominent through three chronological periods of Israel’s history, that is

1. The Monarchy (Pre-exilic) from about 750- 597 B.C. The message of the pre-exilic prophets was a message of hope despite impending judgment. Despite the judgment that God was preparing to bring through the Assyrians and Babylonians it was within the context of God’s great acts for Israel in the past that become the hope for God’s restoration of Israel in the future. The main characteristics of the pre-exilic prophets are the announcement of punishment or doom because Israel has deserted Yahweh. So in brief we can the pre- exilic prophets are the prophets of doom and woe.

2.       The Exile (Exilic) from about 597-538 B.C. The exilic prophets consist of Ezekiel and Daniel, which are usually considered “major prophets.” The exilic prophets wrote to assure the people that God would restore the nation.

3. The return from exile (Post-exilic) from about 538- 425 B.C. Although the Israelites returned to the land, the promises revealed prior to exile did not come to fulfillment quite like the pre-exilic prophets foretold. The post exilic prophets wrote to assure the people that God would deal with the restored community according to the same principles.

Now I would like to describe differences messages of Pre-exilic, Exilic and Post-exilic of the Prophets:  

  

The messages of Pre-exilic Prophets

1. Amos (750)

Amos is the earliest of the writing prophets. He is the first of the four 8^th century prophets. He has the prophetic voice for the poor and the oppressed against the injustice done by the rich upper class of the society. He was a man from the southern kingdom of Judah, from the village of Takoa. He prophesized in the northern kingdom of Israel. He was a breeder of livestock and a tender of mulberry figs (Amos 7:14). We do not know much about him. What we know is that he prophesized in Samaria, the capital of the northern kingdom and in Bethel. He is one of the twelve minor prophets. His prophesies have come down to us in written form. His prophetic activity occurred during the reigns of Uzziah, king of Judah and Jeroboam II, King of Israel. His prophetic activity was to fulfill God’s command to him. He was a prophet of divine judgment and Yahweh was sovereign in his thoughts.

Messages: Amos preached judgment on the house of Israel. The destruction that he prophesized against Israel was certain, inescapable and total. He proclaimed the judgment of Yahweh against Israel because of its injustice towards the poor, its cult without ethical values, its rejection of the word of God and its refusal to repent and return to Yahweh. 

Through Amos, God tells the people that he is going to judge Israel for its sins, and it will be a foreign nation that will enact his judgment. The people understand judgment as the coming of "the Day of the Lord." "The Day of the Lord" was widely celebrated and highly anticipated by the followers of God. However, Amos came to tell the people that "the Day of the Lord" was coming soon and that it meant divine judgment and justice for their own iniquity. It is a theme of his prophecy that all peoples are equal in the sight of God.

2. Hosea (745)

Hosea is the Hebrew word which means “God has Saved” or “God is Salvation”. He was a son of Beeri. He is the first of the so called Minor Prophets (Hos. 1:1). He has three children. He was called the first prophet of grace and Israel’s earliest evangelist. He lived at a time of great crisis for the northern kingdom of Israel. He began his career in the middle of the eighty century (c. 750 BC.).  He is the only writing prophet who came from the northern kingdom of Israel. He began exercising his prophetic ministry there in the last years of king Jeroboam II (786-746 BC). He was either a priest or cultic prophet.

Message: The main theme of Hosea's prophecy is the idolatry of Israel and infidelity to Yahweh. The punishment for the sin of faithlessness to their God, according to the prophet, was exile from their land (Hosea 9:3). His marriage is a part of his message. This might be called a parable. He was told to "take a wife of harlotry" which may mean he married a prostitute. He had three children whose names were given by God. The names of these children are: 1. Jezreel (which means "I will punish the house of Jehu for the blood of Jezreel, and I will put an end to the kingdom of the house of Israel." 1:4); 2. Lo-ruhamah which means “not pitied”; and 3. Lo-ammi which means "not my people." The picture of adultery is used as a metaphor for idolatry (and not only in Hosea). It emphasizes their unfaithfulness to the God who has been faithful to them. Hosea gives a call to Israel to return to God. He also preached that God desires steadfast love and not sacrifice, the knowledge of God rather than burnt offerings (Hosea 6:6). God will call his son out of Egypt (Hosea 11:1). The prophet depicted a God who lamented the ingratitude of his people: like a loving parent, Yahweh cared for Israel who was like a child (cf. 11:1-4); like a husband, Yahweh lamented over Israel who acted like a faithless wife (cf. 2:2-3). Hosea gave them the message that disaster and destruction would come as a result of their sin (cf. 11:5-7). He said to them that there was the possibility of divine compassion (cf. 11:8-9), if the Israelites repented (cf. 14:1-3). He pictured the relationship between Israel and Yahweh as one in righteousness, justice, steadfast love, mercy and knowledge of God (cf. 2:19-20). He is the only prophet in the OT who explains the relationship between God and Israel in terms of marriage.

3. Isaiah (740-700)

Isaiah was the most prominent of all the 8^th century prophets. He was the son of Amoz (Is. 1:1;2:1) not Amos the Prophet, who was apparently a man of humble rank. The Prophet, first Isaiah, preached between 740 and 687 BC. Most likely he belonged to an aristocratic family. His family was close to the royal house because he had easy access to the royal court unlike other prophets. He was married to a prophetess. He had at least two sons. His ministry lasted four decades under four kings Uzziah  (died in 740 BC), Jotham (750-731), Ahaz (735-715) and Hezekiah (729-684).

Message: The large book of Isaiah is universally recognized to divide into three distinct sections (not to mention various subsections within these major sections). The context of chapters 1-39 is Judah before the Babylonian Exile. Chapters 40-55 (often called "Second Isaiah" or "Deutero Isaiah") express hope for the people of Judah during the Exile. Chapters 56-66 (often called "Third Isaiah" or "Trito Isaiah") seem to describe life in Judah after the Exile. Isaiah speaks many harsh words of doom and judgment to the people of Judah. In the opening chapter, Isaiah denounces Judah's worship as being empty and meaningless because the people were known for their wrongdoing (1:10-20). Throughout the book, Isaiah regularly warns of the "day of the Lord" (or "that day") as a time of strong judgment on God's people (for example, 2:6-22). The book of Isaiah contains oracles against foreign nations such as Assyria (10:5-19) and others as well (chapters 13-22). Isaiah 24-27 is often called the "Apocalypse of Isaiah" because it describes impending judgment in terms similar to Jewish apocalypses of later times.[1]

4. Micah (740)

Micah is a Hebrew word which means “who is like Yahweh”. He was a prophet of the eight century (740-735) BC. He is called “Micah of Moresheth” because he came from the town, Moresheth Gath. This town is situated some twenty five miles southwest of Jerusalem. He prophesied during the reign of Jothan, Amoz and Hezekiel (Mic. 1:1; Jer. 26:18). He was Contemporary with Amos, Hosea and Isaiah. His prophetic ministry was during the days of Jotham, Ahaz and Hezekiah (i.e. c.742-687).

Message: Like the book of Isaiah, Micah spook about of doom (1:2-2:11; 3:1-12; 6:1-7:7) and hope (2:12-13; 4:1-5:15; 7:8-20). He courageously prophesied disaster unlike the false prophets of his time (2:6-11; 3:5-8). “He bravely conveys God’s message which is one of condemnation. He invites the transgressors to listen to God’s judgment against them (1:2). He lashes out against unscrupulous wealthy, unethical tradesmen, corrupt military leaders, venal judges, avaricious priests and prophets.” He reminds them that they have totally forgotten ‘to do what is right, to love loyally and to walk humbly with God’ (6:8). So, without any fear, he declared that the Lord would come to judge and punish (1:3-4); Samaria would be destroyed (1:6-7); the places of the south would undergo punishment (1:8-15); Jerusalem would become a help heap of ruins. Micah announced that the city of Jerusalem would suffer destruction (3:12) due to the disobedience of the people (3:1-3, 9-11). Like the prophets Amos, Hosea, and Isaiah, Micah denounces empty worship rituals in favor of "doing justice, loving mercy, and walking humbly with your God" (Micah 6:6-8).[2]

Despite such harsh words, Micah speaks quite positively of the exaltation of Israel, Jerusalem, and the dynasty of David among the other nations where we fine in (chapter 4:1-5:15). Like to Isaiah 9:2-7; 11:1-9, Micah describes an ideal king that would come from Bethlehem (5:2; cf).

5. Zephaniah (630)

Zephaniah is the Hebrew word which means, “God has concealed or preserved”. He was a son of Cushi and the great grandson of Hezekiel and the ninth in the order of the Minor Prophets. He is one of the 7^th century prophets like Nahum and Habakuk.

Message: Zephaniah prophesied against the irreligious conditions of Jerusalem because during his time the Jewish society had become corrupted by its pagan worship, idolatry and rejection of Yahweh’s laws. He spoke mainly about the day of Yahweh which will affect not only Judah but also other nations. The most important theme of the prophecy of Zephaniah was Judgment of God against Judah, the nations and also restoration.

The first verses indicate a sweeping judgment that "I will utterly sweep away everything from the face of the earth...man and beast...birds of the air and the fish of the sea...I will cut off mankind from the face of the earth" It's hard to know how literally to take this and how much of the face of the earth is referred to.

The prophecy continues against Jerusalem and Baal, against the officials and king's sons. But it continues in chapter 2 to call the humble to seek the Lord and "perhaps you may be hidden on the day of the wrath of the Lord."

The indication may be that this was early in the reign of Josiah when the people were still living in the ways of Manasseh and Amon who had reigned before and Josiah had not come into his real power. It may be that Zephaniah was even instrumental in turning Josiah to the ways of the Lord.

Like Amos and Isaiah, Zephaniah announces the impending day of the Lord to be a time of judgment (1:7-18). In the midst of a message of such doom, Zephaniah offers some hope for the people by stating that a remnant that would survive (3:11-13). The book of Zephaniah concludes with a joyful song rejoicing that judgment had been avoided (3:14-20).[3]

6. Nahum (660)

The word Nahum comes from the Hebrew word means “consolation or compassion”. A prophet who was born at Elkosh a town in southwest Judah and who prophesied about Nineveh.   

Message: The theme or message of Nahum is fully a prophecy against Nineveh and its destruction.  Similar to Jonah he is prophesied and calls the nation to repentance. Although the people of Nineveh repented under Jonah’s preaching, the people quickly go back to their old ways or evil ways. That is why Nahum calls them to repent and reminds them that God is sovereign over the nations (Nah 1:1ff). Two major themes arise in the book of Nahum that connects to the New Testament and Christ. First, like we read in the book of Jonah, God is bringing his salvation to all peoples of the earth. This picture of salvation to the nations fully blooms with the work of Jesus and the gospel spreading all over the world. Second, we see God as a warrior who will judge the nations and as we will see with Obadiah this divine warrior is Christ who will judge all the nations in righteousness. Here we see also that Nahum 1:2-14 describes the Lord as a punishing God, slow to anger but great in power. Nahum describes Assyria as the enemy of the Lord and the Lord’s people. Therefore worthy of the punishment it received (1:15-3:19).[4]

7. Habakkuk (600)

He is the eight of the Minor Prophets whose parentage, birth place and era are unrecorded (Hab. 1:1; 3:1). Although he is not much more known to us but he was a prophet of Judah and of the tribe of Levi and of the temple singers (Hab. 3:19). The prophecy of Habakkuk is considerably more reflective than that of Nahum.

Message: The great message of Habakkuk is that God will not allow evil to continue. We see a powerful picture of God as a divine warrior taking vengeance on evildoers (Habb 2:1-17).   God tells him "Behold, he whose soul is not upright in him shall fail but the righteous shall live by his faith (2:4)". Then he proclaims woes on the arrogant man who shall not abide. Chapter 3 is a prayer of praise by Habakkuk ending in a real statement of faith. Those who wait on this visitation of God will do so by faith. It is by faith that God’s people will be delivered. The indication at the end "To the choirmaster: with stringed instruments" probably indicates that the last chapter at least was intended as a psalm of praise to be sung in the temple. In other words, God’s people must trust him and believe his promises despite the evildoers that surround them. This statement Paul makes it very clearly that the upright live by faith (Rom 1:17; Gal 3:11; cf., Heb 10:38). So the aim of people faith is Christ. He will return and deliver his people as a great divine warrior and only those who wait by faith will be saved (Rev 19:11-19). Habakkuk concludes that he can rejoice in God whatever the circumstances.[5]

8. Jeremiah (626-587)

Jeremiah was born about 650 B.C. of a priestly family but become a prophet by the divine call of God comes before us or one of the grandest man of the OT. history. He was called to the prophetic office through a vision (Jer. 1:1; 4-16) and labored for some forty year.  

Message: The Book of Jeremiah is primarily a message of judgment on Judah for out of control idolatry (Jeremiah 7:30-34; 16:10-13; 22:9; 32:29; 44:2-3). After the death of King Josiah, the last righteous king, the nation of Judah had almost completely abandoned God and His commandments. Jeremiah compares Judah to a prostitute (Jeremiah 2:20; 3:1-3). God had promised that He would judge idolatry most severely (Leviticus 26:31-33; Deuteronomy 28:49-68), and Jeremiah was warning Judah that God’s judgment was at hand. God had delivered Judah from destruction on countless occasions, but His mercy was at its end. Jeremiah records King Nebuchadnezzar conquering Judah and making it subject to him (Jeremiah 24:1). After further rebellion, God brought Nebuchadnezzar and the Babylonian armies back to destroy and desolate Judah and Jerusalem (Jeremiah chapter 52). Even in this most severe judgment, God promises the restoration of Judah back into the land that God has given them (Jeremiah 29:10). The Prophet Jeremiah had a most difficult message to deliver. Jeremiah loved Judah, but he loved God much more. As painful as it was for Jeremiah to deliver a consistent message of judgment to his own people, Jeremiah was obedient to what God told him to do and say. Jeremiah hoped and prayed for mercy from God for Judah, but also trusted that God was good, just, and righteous. We too must obey God, even when it is difficult, recognize God’s will as more important than our own desires, and trust that God, in His infinite wisdom and perfect plan, will bring about the best for His children (Romans 8:28).[6]

9. Joel (600-200)

Joel is a common name in the Hebrew bible, meaning “Yahweh is God”, the son of Pethuel and the prophet in the days of Uzziah, king of Judah (Joel 1:1).  

Message: The theme or prophesy of Joel was the day of the Lord is seen as darkness and judgment, but also restoration.  Joel speaks of locusts, a new disease of locusts as an analogy for the coming Day of the Lord, warning that devastation is in store, and that repentance is required. He calls the people to fast and to pray to God. In 2:18 Joel indicates that God heard their prayers and healed the land. The attack of locusts is seen as armies enter by force from the north, and as a metaphor for judgment that God will send in the form of an actual army. And he looks forward beyond the relief from the locust plague to a later time when God will pour out His Spirit on the people (quoted by Peter at Pentecost) and a time (still later) when God shall bring judgment on the nations because of their behavior of Israel and Judah and a time when "Judah shall be inhabited forever, and Jerusalem to all generations, I will avenge their blood, and I will not clear the guilty for the LORD dwells in Zion" (3:20-21). With the coming of the Spirit, God is dwelling with his people and ushering in a new time of abundance and salvation. Part of his prophecy was fulfilled at Pentecost. The Day is seen as one of division: to those who love God, it brings blessing; to those who hate or ignore him, destruction. This prophecy of Joel is rich in apocalyptic imagery and strongly eschatological in tone.[7]

10. Jonah (eight century)

Jonah is the son of Amittai of Gath helpers, the first Hebrew prophet or missionary, sent to heathen nations Nineveh (Jonah 1:1 II Kings 14:25).  

Message: The theme of the prophecy of Jonah to Nineveh was judgment as well as his disobedience. Jonah is commanded to call the Assyrians, Nineveh to repent of their sin (Jon 1:2). We all are very familiar with the story of Jonah. However, we often miss the point of this important book; namely that God’s principle to save people from all nations which is clearly revealed in the Old Testament, for the entire city of Nineveh repents (Jon 3:1ff). This message is God’s mercy on sinners. Christ is the true Jonah. He fulfills this prophecy of Jonah by making atonement for sin and also carries forth the message of hope and restoration to all the peoples of the world (Matt 12:39-41).  By this way at the end we see that it is very interesting to note, the sailors on the ship prayed to the LORD for save, and that "the people of Nineveh believed God."

11. Obadiah (580)

The word Obadiah comes from the Hebrew word means “worshiper or servant of Yahweh” We know nothing of the author although his oracle against Edom, a long-standing enemy of Israel, indicates a date of composition sometimes fifth century BC.  According to the Hebrew canon, he is a prophet, four of the Minor Prophets and according to LXX fifth. So he was a prophet of Judah lived over 550 years before Christ (Obad. 1). Obadiah is the shorter book of an Old Testament.   

Message: Obadiah prophesies about Judgment on Edom for their treatment of Judah. Edom was the descendants of Esau who were a source of conflict for the Israelites. The Edomites rejoiced over the destruction of Israel by foreign invaders, but God rebukes them and assures them of their destruction, while promising Israel deliverance and peace (Oba 1:1-21). Much like many nations in the Old Testament (e.g., Egypt, Babylon), Edom represents those who stand against God’s people, which in the New Testament is represented by the evil world standing against Christ and his church. So the final judgment of Edom is fully realized when Christ, as a great warrior, comes the nations and save them (Rev 19:11-19; 20:7-10).[8]

The differences among the prophesies  of the Post-exilic Prophets

Prophets	Contextual situation	Prophecy
Prophets	Contextual situation		Prophecy
1.Amos 750	During the time of Jeroboam II Israel committed sin of idolatry and injustice		Spoke for social justice and against idolatry, oracles of judgment against immediate neighbors, oracles against Israel
2.Hosea 745	During the great crisis for the northern Kingdom, when they worshiped Baal.		Spoke against Idolatry and cultic behavior to Baal where ethical conduct was not given importance
3.first Isaiah (740-687)	The ministry of Isaiah may be divided into three periods, covering the reigns of Jotham(742-735), Ahaz(735-715) and hezekiah9715-687)		Insisted upon faith and waiting upon God and oracles against Babylon
4. Micah 740-735	Micah was prophet of the eight century (740-735) BC. Contemporary with Amos, Hosea and Isaiah.		For social justice and coming Assyrian Invasion
5. Zephaniah 630	Zephaniah prophesied a little earlier that Nahum and Habakkuk in the reign of Josiah. The king who instituted the Deuteronomic reform (2king22-23).		Against idolatry, protest against worship of false gods and the condemnation of the pro-Assyrian court ministers
6. Nahum before 612	Shortly before the fall of Nineveh in 612 BC		Nahum uttered his prophecy against the hated city, Nineveh
7. Jeremiah 627-586	During the reign of King Josiah, Jehoiakim (609-597), Zedekiah (597-587), fall and last days of Jerusalem (587-583)		Against Idolatry
8. Habakkuk 600	This prophecy dates from the year 605-597 between the great Babylonian victory at carchemish and Nebuchadnezzar, invasion of Judah which culminated in the capture of Jerusalem		Injustice within Jewish society

The messages of exilic Prophets

1. Ezekiel (593-570)

The word Ezekiel is a Hebrew word means “God strengthens” was one of the greatest prophets, the son of Buzi a priest, born of a priestly family ch. 1:3 and was married 24:16-18. Ezekiel became a prophet in Babylon-the first prophet to receive the call to prophesy outside the Holy Land.  

Message: The Message of Ezekiel As mentioned that Ezekiel ministered to the exiles in Babylon. He spoke as the Lord directed him and was not afraid to announce, “Thus said the LORD” .The Jews had a hope that one day they would return to their homeland and that the temple would not be destroyed by Nebuchadnezzer. Ezekiel made it clear to them that this was a false hope. The prophet warned the people about their desperate need for repentance before they could even hope to return to Jerusalem. The death of his wife was a sign that they would not return yet, and that the city and temple would not be spared. He fearlessly exposed the sins of all the people (Chapter 16, 20,23).

His prophetic ministry can be divided up into three sections:

1 … Chapters 1-24: In this chapter Ezekiel speaks about the coming judgment upon Jerusalem for the sins of the people of Judah. The fall of Jerusalem and the captivity would be used by God to chastise His rebellious people, and to draw them back to Him.

2… Chapters 25-32: God promises to pour out His wrath upon all of Judah’s enemies, the Ammonites, Edomites, Philistines, Tyrians, Sidonians, and the Egyptians.  All these nations were steeped in idolatry, and were extremely cruel. This proves that God does not exempt any nation from sin and idolatry regardless of the fact that they do not follow the God of the Bible. The people of these nations were saying that Judah’s God was too weak to defend them, the temple or the city. God would not allow them to mock His holy name.

3… Chapters 33-48: Here Ezekiel speaks of the restoration of God’s people back in their own land. Both Israel and Judah would become one nation again. This truth is seen in his vision of Dry Bones coming back to life. This last part of His message offers hope to the exiles. The major theme running throughout the message of Ezekiel is the Sovereignty of God (i.e. 7:4,13:9,20:20,20:28; 23:49,24:24,25:5,7,11,26:6,28:24,26,29:16, 34:30,36:23,37:27-28, 39:22,28). [9]

2. Daniel (168)

Daniel, the hero of the book of Daniel, represented as a Jew in the Babylonian exile who is skilled in the explanation of the dreams and is unbelievably in the lion’s den. This book takes its name, not from the author, who is actually unknown but from its action as hero, a young Jew taken early to Babylon, where he lived at least until 538 B.C. Strictly speaking, the book does not belong to the prophetic writings but rather to a distinctive type of literature known as “apocalyptic,” of which it is an early specimen. This work was composed during the bitter persecution carried on by Antiochus IV Epiphanes (167-164). 

Message: "[...] the rock that struck the statue became a huge mountain and filled the whole earth (Daniel 2:35b)

The book of Daniel begins with several chapters of history and stories about Daniel and his contemporaries' exemplary faith in extremely hostile circumstances. The remainder of the book is a series of highly figurative prophecies concerning the rise and fall of subsequent empires, and the eventual end to all things. Throughout, the emphasis is on the sovereignty of God. This book was written to strengthen and comfort the Jewish people in their Ordeal.[10]

The differences among the prophesies of the Post-exilic Prophets

Prophets	Contextual situation	Prophecy
1. Jeremiah 627-586
2. Ezekiel 598-586	Prophecy outside the Holy Land	Condemning Jerusalem to total destruction and announcing the resurrection of a new people and new Jerusalem.
3. Obadiah	During fifth century when Edomites had been force to abandon their ancient home near the Gulf Aqaba and settled in southern Judea	The Prophecy is a bitter cry for vengeance against Edom for its heinous crimes
4. 2nd Isaiah 550-before 538	toward the end of the Babylonian exile	Condemnation of idolatry and greed
Post-exilic:
1.Haggai 520	In postexilic period during the reign of Darius 520 this was the time when people need to be encouraged to re-established Jewish life in Judea.	Haggai used to exhort the Jews to finish the Temple.

The messages of Post-exilic Prophets

1.       Haggai (520)

The word Haggai comes from the Hebrew word means “festal or festival”. He was the tenth of the Minor Prophets and the first of those to prophecy after the captivity (Ezra 5:1; 6”14).    

Message:  The message of Haggai is clearly encourage the builders of God’s new temple. Many of the people of Israel had seen Solomon’s temple and realized that this new temple seemed very insignificant in comparison to the previous temple.  Thus, they wept at its assembly (Ezra 3:12-13; Hagg 2:3). However, through the prophet Haggai God was going to persuade the people that their work on this second temple was a type of a greater temple to come. This future temple would be a place of God’s glory and a sanctuary of peace (Hagg 2:6-9). Haggai further develops the promise of a future temple stated in the book of Ezekiel (Ezek 40-48).

With the construction of this second temple it shows that the promises found in Ezekiel remained unfulfilled in Haggai’s day and that their still remained a future temple to be built well beyond the days of the post-exilic prophets. We know this future temple is God’s people built up into a holy dwelling place for God. Jesus begins this work as the true temple and chief cornerstone (John 2:13-25; Acts 4:11; 1 Pet 2:4-6). The work of building this temple is continuing in the present age by the work of the Spirit (Eph 2:20; 1 Pet 2:5) and will be completed in the new heavens and new earth where God’s redeemed from every nation will comprise this new city-temple (Rev 21:1-22:5). As prophet he preached righteousness and predicted the future. And as man he was simple, strong in faith and bold in hope. His prophecy may be divided into five oracles about the rebuilding of the Temple.[11]

2.       Zachariah (520)

Zechariah was a contemporary of the prophet Haggai and was known as both the son of Berechiah (Zechariah 1:1, 7) and the son of Iddo (Zechariah 1:1, 7; Ezra 5:1; 6:14). The original oracles of Zachariah are characterized by a series of vision, which are explained to the prophet by an angel.  

Message: Like Haggai the message of Zechariah is about God’s protection and restoration of his people. Through the prophet Zechariah God tells of a day when he will bring the office of king and priest together as one in future individual who will build the temple of the Lord (Zech 3:8-10; 6:11-15). Through this passages we see Jesus is this future priestly-Kingly who do not makes atonement for His people but presently rules as king on David’sthrone (Acts 2:1ff; 15:1ff; Heb 2-9).

The present form of the book of Zechariah contains two different sections:

(1) "Historical Zechariah" in chapter 1:1-8:23: In the first half of the book, Zechariah has a series of eight "night visions" which are dated to 519-518 BC (1:7-6:15). Here we see the message of these visions is to encourage and rebuilding the Temple of Jerusalem. Zechariah proclaims Zerubbabel, the Governor of Jerusalem, (3:8; 4:9) and Joshua, the High Priest of Jerusalem, (3:1-10; 6:9-15) to be the leaders who would usher in God's messianic rule on earth (4:10-14).

(2) "Apocalyptic Zechariah" or "Second Zechariah" in 9:1-14:21: The second part of the book of Zechariah (chapters 9-14) is quite different from the first (chapters 1-8) in terms of content (no references to rebuilding Jerusalem), context (addressing Greek issues instead of Persian), and genre (proto-apocalyptic). Chapters 9-14 contain many apocalyptic visions reflecting hopes for a conquering king (9:9-10; 14:1-21).[12]

3. Malachi:

Like Haggai and Zechariah, Malachi announces that the promises of God remain unfulfilled despite returning to the land. He is Speaking out against the injustice and evil who will come before the Lord’s visitation (Mal 3:1; 4:5-6). Malachi speaks frequently about obedience to the covenant (1:2; 2:4-8; 3:1; 3:6-7; 4:4). The book describes a coming messenger (3:1-5) who would purify God’s people as a "refiner’s fire" and a "fuller’s soap" (3:1-2). Malachi announces that the prophet Elijah would be sent before "the great and terrible day of the Lord" (4:5-6). He dejects divorce and unfaithfulness in marriage as well as mixed marriage (2:10-16). The prophet urges the people to avoid social evils and warning them that Yahweh will judge the evildoers (3:5). The messages of this prophet we see in the Gospel that John the Baptizer who calls the children of Israel to repentance for preparation for the coming Messiah. The dispensationalist would contend that this Elijah figure is literally Elijah resurrected to preach during the seven-year tribulation (cf., Rev 11:1ff); however, Jesus makes it quite clear that John is the prophet in the spirit of Elijah who prepares the way for the Lord (Matt 11:7-19; 17:1-13). With the preaching of John, the coming of the Lord has began with the incarnation; however, we await the final consummation of the present age when Christ will return to rescue his people and judge the nations.[13]

The differences among the prophesies of the Post-exilic Prophets

Prophets	Contextual situation	Prophecy
1.Haggai 520	In postexilic period during the reign of Darius 520 this was the time when people need to be encouraged to re-established Jewish life in Judea.	Haggai used to exhort the Jews to finish the Temple.
2.1st Zachariah 520	He is also the prophet of the time of Haggai during the reign of Darius	To promote the work of rebuilding the temple and to encourage the returned exiles, especially their leaders, Joshua and Zerubbabel.. he also portrays the messianic future under the figure of  a prosperous land.
3.3rd Isaiah 515	It is presumed that time is when the Temple was rebuilt (therefore after 515)	Third Isaiah dreamed still bigger things of new heaven and new earth with the Lord enthroned above it all. He was serious about Temple worship and justice.
4.Malachi 445-443	It is between the period of Haggai and the reform measures of Ezra and Nehemiah.	The author’s trenchant criticism of abuse and religious indifference in the community prepared the way for these necessary reforms.
5.Joel 350	After the Babylonian exile, when Judah was weak and contacts between the Greeks and the Near East were increasing.	This prophecy is rich in apocalyptic imagery and strongly eschatological in tone.
6.2nd Zachariah 336-323	This oracle could have been written at almost any time in the postexilic period, when the monarchy was no more and the Jewish people were not equipped with horses and chariots in any case.	Messianic vision of the coming of the Prince of Peace
7. Jonah	It was sometimes in the postexilic period.	It is not a collection of oracles but a narrative. We find Jonah’s message of tolerance and forgiveness of God.
8. Daniel	Time of Daniel is at least until 538BC but it was composed during the bitter persecution carried on by Antiochus IV Epiphanes (167-164)	This book was written to strengthen and comfort the Jewish people in their Ordeal.

Conclusion: In the above we tried to see who the Prophets were in pre-exilic, exilic and post-exilic period and their Message and Prophecy as well as identity of the prophetess. A prophet (male or female) is the mouthpiece for the one (God) who sends him or her. The prophets or Prophetess speaks on behalf of the sender (Exodus 7:1-2). We don’t know much about these prophets. Still what I came to know I tried to show in above. We know prophet is a critic of the society an announcer of future and a charismatically authorized messenger. So, we find in OT in different time and situation prophets keep their role, Message and prophesy in the society, kingdom and to the people to lead them towards God an in the same way the Prophetess too are simply a female prophet. Just like a prophet, a prophetess is a person called by God.

Bibliography:

1. KOCH, Klaus: The Prophets, SCM Press Ltd., London, 1982.
2. SKLBA, Richard J.: Pre-Exilic Prophecy, The Liturgical Press, Minnesota, 1990.
3. New Catholic Encyclopedia, Vol. IX, p. 696, VII, p. 666, V, pp. 775-6.
4. The Catholic Study Bible, Ed. Donald Senior, Oxford University Press, New York Oxford, 1990.
5. The Interpreter’s Dictionary of the Bible, by D. Harvey, Vol. 2, Abingdon, Mashville, 1980.
6. Today’s Dictionary of the Bible, by Bryant T. A., Guidepost, New York, 1982.
7. The Catholic Encyclopedia for Home and School, Vol. 5, S.V. “Debora”, by Brun J. Edger, New York, McGraw, 1965.
8. NELSON, Thomas: The Holy Bible, The New Revised Standard Version, Bngalore, 1990. 
9.  All the Men of the Bible, by Lockyer Hubert, Om-Authentic Book, India, 1988.  
10. Harpers Bible Dictionary, by Paul J. Achtemeir, Ed, Theological Publications in India, Bngalore, 2002.

11.    http://en.wikipedia.org/wiki/Zachariah#Life/Message.

12.    http://en.wikipedia.org/wiki/Daniel#Life/Message.

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[1]The Catholic Encyclopedia for Home and School, Vol. 7, S.V. “Isaiah”, by Brun J. Edger, New York, McGraw, 1965, p-522.

[2]Today’s Dictionary of the Bible,  s.v. “Micah” by Bryant T. A., Guidepost, New York, 1982, p-

[3] Ibit, s.v. “Zephaniah”, p-665.

[4] Today’s Dictionary of the Bible, s.v. “Nahum”,  by Bryant T. A., Guidepost, New York, 1982, p-443.

[5] Ibit, s.v. “Habakkuk”, p-272.

[6] HUBERT, Lockyer, All the Men of the Bible, s.v. “Jeremiah”, The New Revised Standard Version, New York, 1990, p- 183.  

[7] Today’s Dictionary of the Bible, s.v. “Joel”, by Bryant T. A., Guidepost, New York, 1982, Pp- 315-316.

[8] Harpers Bible Dictionary, by Paul J. Achtemeir, Ed, s.v. “Obadiah”, Theological Publications in India, Bangalore, 2002, Pp- 717-718.

[9] Ibit, s.v. ‘Ezekiel”, Pp- 118-119.

[10] http://en.wikipedia.org/wiki/Danial#Life/Message.

[11]Harpers Bible Dictionary, by Paul J. Achtemeir, Ed, s.v. “Haggai”, Theological Publications in India, Bangalore, 2002, Pp- 366-367.

[12] http://en.wikipedia.org/wiki/Zachariah#Life/Message.

[13] Today’s Dictionary of the Bible, s.v. “Malachi”,  by Bryant T. A., Guidepost, New York, 1982, p- 426.