CHAPTERS 56 to 66 of the book of Isaiah appear to date from about 460 B.C.—some sixty years after Haggai and Zechariah. The real name of the author of these chapters is unknown, but since his work forms the concluding portion of our book of Isaiah—while presupposing a different historical situation from that found in the preceding chapters—he is usually called Third-Isaiah. Whereas Second-Isaiah conceived of the temple as lying in ruins, Third-Isaiah evidently thinks of it as already built (Isa. 66:6), while his references to valleys and to high mountains (Isa. 57:5-7) suggest that he wrote in Palestine, rather than in the plains of Babylonia, so familiar to Second-Isaiah. Moreover, the moral and social conditions reflected in Third-Isaiah's book are closely similar to those which obtained in the days of Ezra and Nehemiah, who lived in the middle of the fifth century. In the opening verses of chapter 61, the prophet records his concept of his call from God, a passage of such depth that the Messiah used it to describe his own work (Luke 4:17-21). Third-Isaiah could announce God's "vengeance" upon evil (Isa. 61:2), but still he writes lovingly of "comfort" (ibid.) and mercy, speaking of God as the Father and Saviour of His people (63:7-16). To him, "fasting" meant the exhibition of goodness and kindliness, which would, he affirmed, result in immediate healing (58:6-8).
From the same period comes the anonymous volume now known as the book of Malachi, that is, of "my messenger"—this being the translation of the Hebrew word "malachi" found in Malachi 3:1. Like his contemporary, Third-Isaiah, Malachi lived in an age of skepticism, when men doubted the very existence of God, and felt it "vain to serve" Him (Mal. 2:17; 3:14). He reminds his apathetic countrymen of God's gracious love (1:2), pointing out that even the Gentiles honor God's name, while the Chosen People profane it (Mai. 1: 1 If. R.V.); yet the Israelites also will receive a blessing, if they will but give more freely (3:10). The prophet tells the people as a whole that the gifts of light and of healing will follow the exhibition of true reverence (4:2). So while Malachi commended obedience to the law of Moses (4:4), he foresaw many of the characteristics of the gospel law of love; and he also foretold the coming of the forerunner of the Messiah (Mai. 4:5; cf. Luke 1:17; Matt. 11:14).
Widely divergent opinions have been advanced as to the date of the book of Joel, but its reference to the Greeks (3:6) leads many scholars to place it about 400 b. c. God's judgment, the prophet affirms, may seem as inevitable as a plague of locusts (Joel 1:1 to 2:11), but prayer and penitence may still be effective in averting it (2:12-14). Moreover, he represents the Deity as saying, "I will pour out my spirit upon all flesh" (2:28), a prophecy which, Peter affirmed, found its fulfillment on the day of Pentecost (Acts 2:1421). Thus it is seen that while Joel draws for us a dread picture of the "day of the Lord," he can see beyond it to a time when "whosoever shall call on the name of the Lord shall be delivered" (2:32).
