Haggai returned from exile in Babylon, under the leadership of Zerubbabel and Joshua, in the year 536 B.C., when Cyrus, moved by the striking prophecies about himself, which had probably been brought under his notice by Daniel, granted the Jews their liberty, and provided them with materials for restoring their Temple. This work of rebuilding went on under Cyrus and his successor, in spite of the opposition of the Samaritans; but, finally, these inveterate foes of the returned exiles obtained an edict from Artaxerzes to stay the progress of the rebuilding of the Temple, Ezra 4:7-23. The Jews gave up the work, and began to build splendid mansions for themselves, so that the operations on the Temple site were not recommenced, even when there was opportunity for them. For fourteen years the work was discontinued, until Haggai uttered his burning message. He seems to have been an old man when summoned to the prophet’s office, and his term of service lasted for only four months. But when a man speaks in the power of God, you cannot measure the effect by chronology. His brief ministry had immediate effect, for within three weeks the people were once more at work.

The prophet Zechariah lived at the same time as Haggat and was interested in the same effort to induce the Jews to carry on the rebuilding of their neglected Temple. The

prophecies are dated a few years later than those of Haggai. In contrast to the direct and simple language of Haggai, Zechariah employs many figures and symbols to enforce his message. He especially wished to give encouragement and help to the leader and governor of the people, Zerubbabel, and the priest Joshua.

In the latter part of the book there are many pictures of the glorious and happy future, which God had in store for his people and of the Deliverer, who was to come to rule over them. There will come a great day ‘‘when the Lord shall be King over all the earth.’’

The name Malachi means ‘‘my messenger,’’ so that, perhaps we do not know the name of the real author of this book, who hides himself behind his office and his message. Sixty years had passed since the first return of Israel from the land of captivity, under Joshua and Zerubbabel, and during this time the holy seed had become mingled with the people of the land. It was necessary, therefore, for a compelling voice to demand the purging and cleansing of the priesthood and the people.

The moral and religious condition of Israel was at a low ebb. They were the slaves of formalism and selfrighteousness ; satisfied with themselves, and not hesitating to blaspheme God’s name. Therefore instead of the language of promise and encouragement used by Haggai and Zechariah, there was need to substitute the reproofs and warnings of this last of the prophets, between whom and the New Testament four hundred years were destined to intervene.