The Book of Zechariah addresses the significant question of whether the Jews should continue observing their traditional fasts, including the fast of the fifth month, known as the ninth of Av, which commemorates the fall of the Temple. In Zechariah 7, a group of men from Bethel approaches the priests and the prophet to inquire if they should maintain these fasts, which are tied to the destruction of Jerusalem and the judgment of Judah for its sins. God, through the prophet, redirects their focus to the root cause of their suffering and destruction, urging them to reflect on their rebellion and disobedience as the reason for their plight. Continuing into Zechariah 8, God's response spans two chapters, emphasizing that His actions are part of a broader, long-term plan. He challenges the people to align with His purpose, instructing them to execute true justice, show mercy and compassion, and abandon evil schemes. God urges them to transform their mourning into joy and gladness, to cease self-pity, and to embrace righteousness. He expresses His love and desire to bring good to them, yet highlights their inability to see it due to their persistent refusal to change. The prophecy in Zechariah extends over generations, culminating in a future moment of realization and repentance. By the end of the book, it is foretold that Judah will weep over the One they have pierced, finally understanding their rejection of their Savior, who embodies redemption, truth, righteousness, love, and mercy. God acknowledges the terrible hardships they have endured but calls for a turning to Him, lamenting their adherence to false practices and their failure to learn from past mistakes. His ultimate desire is for their transformation, not through fasting to manipulate Him, but through genuine humility and submission to His will.

The Book of Zechariah provides significant imagery and prophecy concerning the scattering and restoration of God's people in the end times. In Zechariah 11:1-14, metaphors of stones, houses, vineyards, and flocks depict the destruction and scattering of God's people, aligning with the broader theme of judgment and dismantling of spiritual structures. Zechariah 11:8 further illustrates this theme with the cutting down of three major trees and shepherds, symbolizing significant loss within the church or community of believers. In Zechariah 3-4, the figures of Zerubbabel and Joshua emerge as types of the Two Witnesses described in Revelation 11, with Zechariah 4:14 directly linked to Revelation 11:4. These two are shown in Zechariah 4:1-4 and 11-12 as feeding all seven end-time churches, providing spiritual sustenance and guidance, akin to the oil for the lampstands. Their primary responsibilities include building the latter Temple and supporting the churches in their spiritual endeavors. Finally, Zechariah 13:9 speaks to the fate of those not initially part of the remnant spiritual Temple. It indicates that many believers, scattered and not counted worthy to escape the coming trials, will face a refining fire through tribulation. This process is designed by God to purify and restore their zeal and devotion, ensuring that if they overcome, they will ultimately enter God's Kingdom.

The Book of Zechariah, particularly chapter 4, provides significant insight into the identity and role of the Two Witnesses as described in Revelation 11. In Zechariah 4:14, the angel identifies the two olive trees as the two anointed ones who stand beside the Lord of the whole earth, paralleling the description in Revelation 11:4 where the Two Witnesses are also called the two olive trees and lampstands standing before the God of the earth. This connection reveals that the Two Witnesses are central to God's work through His Spirit, as emphasized in Zechariah 4:6, where God declares to Zerubbabel, a type of Christ, that His work is accomplished not by might nor by power, but by My Spirit. In the vision of Zechariah 4:2-3, a unique golden lampstand is described, featuring a central bowl with seven lamps connected by pipes, and two olive trees positioned on either side of the bowl. This imagery illustrates the flow of oil, symbolizing God's Spirit manifested in visible works, from the olive trees into the lamps. Zechariah 4:12 further clarifies this by depicting the olive trees emptying golden oil through pipes, suggesting that the Two Witnesses, as the anointed ones, supply spiritual instruction or works—likely in the form of words or teaching—to sustain God's people, represented by the lamps or churches. This prophetic vision underscores that the Two Witnesses are not mere symbols but individuals empowered by God to perform a critical role in the end times. Their work, rooted in the Spirit of God as depicted in Zechariah's prophecy, involves providing essential spiritual nourishment and guidance, aligning with their mission to testify on God's behalf during the final days before Christ's return.

The Bible records the history of one extended family and their complex relationship with God, including the prophetic books of the Old Testament meant to instruct, correct, and warn His people. Among these, the book of Zechariah, alongside other post-exilic works like Haggai, emerges after the Babylonian captivity of the Kingdom of Judah. These writings, including Zechariah, often carry dual meanings, addressing immediate historical contexts while also pointing to end-time events. Through Zechariah and similar prophetic texts, God expresses His desire to bless His covenant people, even amidst their unworthiness, aiming to uplift their spiritual condition.

The prophet Zechariah, known as "the LORD remembers," was a priest from a prominent family, identifying himself as the son of Berechiah, son of Iddo. His grandfather Iddo returned to Judah under Zerubbabel in 538 BC, and likely had a significant influence on Zechariah. He began his ministry in Jerusalem in the second year of Darius, 520 BC, with his last dated prophecy received two years later. The book of Zechariah, spanning fourteen chapters, is among the longest of the Minor Prophets and divides into two parts. The first eight chapters include eight visions and two discourses, with the visions often symbolic, representing what God is doing and will do, offering messages of hope and mercy for the Jews and judgment on their enemies. The discourses focus on obedience and a future restoration of Jerusalem as a holy city where God will dwell, looking far into the future when He will bring all of Israel back to the Promised Land. The last six chapters form two burdens, the first spanning chapters 9-11 with warnings to surrounding nations, prophecies of regathering and restoration, and accountability for abusive leaders. The second burden, chapters 12-14, foretells end-time events centered on Jerusalem, God's grace leading to acceptance of the Messiah, elimination of idolatry, and the ultimate return of the people to God after severe testing. Chapter 14 recounts the Day of the Lord, when Christ descends to defeat His enemies and establish His Kingdom on earth.

Within the church of God, a spirit of presumption has led to various self-proclaimed titles and roles, including claims related to figures from the Book of Zechariah. A man who recently left our group asserted that he is Joshua and that I am Zerubbabel, as depicted in Zechariah, implying a connection to the Two Witnesses. However, there is no evidence to support such claims about either of us fitting these roles. In the Book of Zechariah, Zerubbabel, not Joshua, is portrayed as the human builder of the temple, the one to whom God provides great spiritual help, who lays the foundation, completes the edifice, and holds the plumb line—a symbol of the standard of righteousness. If such roles were assigned, Zerubbabel would be the one in charge and the standard for correct doctrine, not Joshua. Yet, nowhere in Scripture is there any indication of doctrinal disagreement between Zerubbabel and Joshua, underscoring the fallacy of such personal claims. Additionally, in Zechariah 4, the two olive trees are linked to the Two Witnesses of Revelation 11, further illustrating the complexity and depth of these prophetic symbols, which are not to be lightly assumed by individuals.

The Book of Zechariah, particularly chapter 4, is referenced as a key to understanding the identity and role of the Two Witnesses described in Revelation 11. In Zechariah 4:1-5, a vision is presented of a lampstand of solid gold with a large bowl on top, from which forty-nine tubes supply oil to seven lamps on seven branches. This configuration differs slightly from the traditional menorah, with the central post topped by a golden bowl and the branches possibly radiating around it. The angel in Zechariah's vision questions whether Zechariah knows the meaning of these elements, implying their significance should be evident, yet they remain perplexing. Revelation 11:4 directly connects to Zechariah 4:14, identifying the Two Witnesses as the two olive trees and two lampstands that stand before God, suggesting a close parallel to the imagery in Zechariah. The central post in this vision is seen as representing Jesus Christ, with the seven lamps symbolizing the seven churches, similar to the depiction in Revelation 1 where Christ stands amidst seven lampstands. This imagery underscores Christ's central role and authority over the churches, providing a framework to interpret the symbolic elements in Zechariah 4.

The book of Zechariah, written after Judah's return from Babylon, provides insight into the future fulfillment of the Day of Atonement. In Zechariah 3, the prophet receives a vision of the high priest Joshua, mirroring the elements and sequence of Leviticus 16, beginning with the cleansing of the high priest and concluding with the cleansing of the nation. Notably, sacrificial animals are absent in this vision, indicating that God provides atonement through a different means. The high priest, depicted in filthy garments, represents the nation's defilement, yet God removes the iniquity and clothes him in rich robes, symbolizing righteousness bestowed by God Himself. A clean turban is also provided, signifying the bearing and removal of iniquity, as the high priest symbolically carried the nation's sins throughout the year until the Day of Atonement. God rebukes satan before cleansing the nation, and this rebuke may parallel a divine action, possibly linked to satan's binding, though the critical point remains that atonement and the satisfaction of legal debt come solely through Christ's removal of guilt, not through any action involving satan. Without God's direct intervention to remove iniquity, the nation would remain defiled and separated from Him, regardless of satan's status.

The Book of Zechariah, emerging during the period of the Jewish return from Babylonian exile, carries a stern tone of warning and a call to repentance. Zechariah, alongside Haggai, ministered around 520 to 515 BC, during the rebuilding of the Temple in Jerusalem. His prophecy begins with a powerful admonition from the Lord of hosts, emphasizing His authority and strength as the commander of armies, ready to punish disobedience. He urges the returned Jews to focus on God and to remember the consequences of their fathers' disobedience, which led to the destruction of Jerusalem. Zechariah castigates the people for intermarrying with pagans and forsaking God's commandments, noting that despite God's mercy in punishing them less than their iniquities deserved, they were reverting to the same sins as their ancestors. His warnings highlight the risk of facing similar judgments if they continue down this path of disobedience.

The Book of Zechariah, particularly in chapter 3, presents a vision of the high priest Joshua that mirrors the elements and sequence of Leviticus 16 concerning the Day of Atonement. In this vision, the cleansing begins with the high priest, who is depicted in filthy garments, symbolizing the nation's uncleanness. However, God removes the filth and clothes Joshua in rich robes, signifying righteousness bestowed by Him. A clean turban is also provided, indicating the bearing and removal of iniquity, much like the annual ceremony. The vision culminates in Zechariah 3:9, where God declares that He will remove the iniquity of the land in one day, pointing to a future cleansing directly provided by Him without the use of animal sacrifices. Additionally, in Zechariah 3:2, God rebukes satan before cleansing the nation, suggesting a possible connection to a future binding of the adversary through divine action. However, the essential focus remains on God's direct removal of guilt as the means of atonement, ensuring the nation's reconciliation with Him.