Author: The Two Witnesses

Chuck Missler explores the identity of the two witnesses in Revelation 11, examining the evidence for Moses and Elijah through Scripture, prophecy, and unfinished ministries.

The Two Witnesses

In Revelation 11:2–12 we read about the two witnesses. I’m among those who believe Elijah is one of them, and I’ll show you why in a moment.

Revelation 11:5–6 says:

“If any man will hurt them, fire proceeds out of their mouth and devours their enemies. If any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy; and they have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.”

As you analyze this list of powers, you quickly discover they are unique to two people. Two of these powers are unique to Elijah, and two are unique to Moses. That’s probably the clearest reason why I believe the two witnesses are Moses and Elijah.

In Luke 9, James and John, the “sons of thunder,” wanted to duplicate Elijah’s acts—they were ready to call down fire on their opponents. Jesus rebuked them, but it shows the mindset.

Now, let’s talk about the expectations in John 1. At that time there was a general expectation of three figures: Elijah, the Messiah, and the prophet like Moses promised in Deuteronomy 18. The Talmudic messianic expectations were rooted in Malachi and other passages. Elijah was expected because Malachi ends the Old Testament predicting his return. Moses was expected because of Deuteronomy 18. When asked, John the Baptist said, “I am not the Messiah.” But notice: he also did not fulfill what Malachi predicted Elijah would do—turn the hearts of the children, or usher in the great and dreadful day of the Lord. That means those things are still future.

There’s another point: two Old Testament ministries were left unfinished. Moses was interrupted in Numbers 20 and Deuteronomy 3—his ministry was cut short when he wasn’t allowed to enter the Promised Land. Elijah’s ministry was also left incomplete (see 1 Kings 17–19; 2 Kings 2).

But perhaps the most persuasive evidence is the unique miraculous powers. Elijah is almost universally accepted as one witness because he never died and because he called down fire from heaven (1 Kings 18; 2 Kings 1) and shut heaven for three and a half years. The Old Testament emphasizes the ending of the drought, but the New Testament (Luke 4; James 5) clarifies that Elijah both stopped the rain and then brought it back.

Notice the connection: Elijah shut the heavens for three and a half years, and the two witnesses prophesy for three and a half years—the first half of Daniel’s 70th week. The parallels are too strong to ignore.

As for Moses: he turned water into blood (Exodus 7) and unleashed plagues (Exodus 8–12). Those powers were distinctive to him. That’s why I believe the second witness is Moses.

Now, the church is called to be harmless ministers (Philippians 2; Romans 16). But the rapture has already occurred by the time of the 70th week, so the church is in heaven. These two witnesses “play rough.” When their enemies oppose them, they call down judgment. That would make quite a movie scene! But remember: James and John once tried to imitate Elijah, and Jesus rebuked them (Luke 9).

Some argue for Enoch because he, like Elijah, never died. They cite Hebrews 9:27: “It is appointed unto man once to die, and after this the judgment.” But there are exceptions: Lazarus, Jairus’ daughter, the widow of Nain’s son—they died twice. Hebrews 9:27 is not a rigid formula but a refutation of reincarnation. The general rule is once, but there are exceptions. Enoch, I believe, is a type of the church—raptured before judgment. He was Gentile, while the two witnesses are Jewish. Enoch was also translated on the 6th of Sivan, the Feast of Shavuot (Pentecost), which connects him to the church.

I also see the Transfiguration as a kind of “staff meeting.” Jesus, Moses, and Elijah discussed His second coming (Luke 9:31). Peter was so struck by it that he referenced it in both his letters (1 Peter 1; 2 Peter 1).

There’s also the mystery of Moses’ body. Jude 9 says Michael contended with Satan for it. We know God buried Moses (Deuteronomy 34). Why did Satan want his body? Scripture doesn’t say, but there must be something significant about it. Perhaps it relates to Moses being brought back to life in some way—not in a glorified body, but like Lazarus or others raised temporarily.

Some suggest other identities: John the Apostle (since Revelation 10:11 says, “You must prophesy again”), but I don’t think so. John is part of the church, which is in heaven. Others suggest John the Baptist—even J. Vernon McGee floated this—but had the nation accepted his ministry, he would have fulfilled the Elijah role. Instead, they rejected both him and Jesus. So I don’t see him as a candidate either.

For all these reasons, I conclude that the two witnesses of Revelation 11 are Moses and Elijah.