Who are the two witnesses in the book of Revelation?

Rev. 11:3-4. — “And I will give (power) to My two witnesses, and they shall prophesy a thousand two hundred (and) sixty days, clothed in sackcloth. These are the two olive trees and the two lamps which stand before the Lord of the earth.” The worshippers in the temple are a distinct company from the witnesses in the city. The worshippers and the prophets respectively set forth the truths of priesthood and royalty which unite in Christ in His millennial reign, “He shall be a priest upon His throne” (Zech. 6:13); of this the witnesses testify.

On the question of the number of witnesses conjectures innumerable have been advanced, such as the two Testaments,‎ the law and the Gospel, Huss and Jerome, the Waldenses and the Albigenses, etc. Others with more show of reason, and with an apparent sanction of Scripture,‎ suppose that Moses and Elijah are the two witnesses,‎ quoting Malachi 4 in proof of their contention. “Remember ye the law of Moses My servant” (v. 4) would not‎ imply a personal presence of the great lawgiver in the scenes of the last days; whereas verse five does seem a very express declaration that the distinguished prophet has again to reappear in Palestine: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.” A full and adequate testimony is the thought purposely intended in the number of the witnesses. It seems to us that a larger number than actually two is called for in the solemn crisis before us,‎ also that verse eight supposes a company of slain witnesses.‎ But the point is immaterial. Jewish law, and here we are in the midst of Jewish circumstances, called for two witnesses to give competent evidence (Deut. 17:6; 19:15).‎ Two angels bore testimony to the resurrection of the Lord ‎(John 20:12), and two men to His ascension (Acts 1:10).‎ ‎

The days of their testimony are carefully numbered.‎ Theirs is not an intermittent testimony, but is continued daily till the allotted period is exhausted, not, however,‎ a day longer. It will be observed that the 1260 days come short of three years and a half by seventeen and a half days.‎ At the close of the period indicated the seventh Trumpet sounds, the Tribulation ends, the power of the Beast to further persecute God’s saints abruptly terminates (Rev. 13:5).

Much has been written on these two witnesses who will appear in Jerusalem. It is clear they are still future and their work will be in that city. Some make them Enoch and Elijah and others think they will be Moses and Elijah returned in person. Some have claimed to be a reincarnation of Elijah. Such claims are fanatical. No second coming of Moses is anywhere promised in the Word. Something, however, is said about the work of Elijah in the future (Mal. 4:5-6). But the words of our Lord in Matt. 11:14, speaking of John the Baptist, and Matt. 17:12, seem to make clear that no literal coming of the same Elijah, who went into glory, without dying, is meant. Yet the deeds of these two witnesses clearly link them with the work of Moses and Elijah. They each do both the things Moses and Elijah did separately. We take it then that these two witnesses represent the great testimony to be given in Jerusalem during the 1,260 days of the great tribulation. Perhaps the leaders will be two great instruments, manifesting the spirit of Moses and Elijah, endowed with supernatural power, but a large number of witnesses is unquestionably in view here. They maintain in the midst of the Satanic scenes a powerful testimony for God.

The jubilation of the earth-dwellers, and of the persecutors generally, is however to be short-lived. After 3.5 days they rise from death and ascend to heaven in a cloud. Their enemies behold it, so that their triumph is complete. They suffer under the beast, but are caught up to a heavenly portion, not an earthly one. Their going-up presaged the speedy fall of the beast and his satellites.

The question naturally arises: are we to understand these verses as predicting the rise of two actual men, or is it rather that God raises up and maintains, for as long as suits Him, a sufficient and powerful testimony having the characteristics of both Elijah and Moses? We incline to the latter view and that especially because of the symbolic character of the whole book. We think then that they indicate — not a large and abundant testimony; that would be indicated by 3 and not 2 — a sufficient testimony, divinely, indeed miraculously, preserved and sustained at this epoch — the darkest in the world's history since the cross of our Lord. If we are right in this, the witnesses may be identified with, or at least included in, those "beheaded for the witness of Jesus," in Revelation 20:4, who "lived and reigned with Christ a thousand years." The great point of instruction for us today is the way in which God maintains His own testimony and yet terminates it as soon as its work is done. This instruction stands, whichever view of the two witnesses we take.

The reason for this term we shall consider hereafter, but at present we shall follow the course of the vision. "And I will give power [or efficacy] unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God [or rather, "Lord "] of the earth. And if any man will hurt them, fire proceeds out of their mouth, and devours their enemies and if any man will hurt them, he must this manner be killed. These have power to shut heaven that it rain not in the days of their prophecy; and have power over waters to turn them to wood, and to smite the earth with all plagues as often as they will." (vv. 3-6.) These witnesses are "olive trees," having oil, or the anointing of the Holy Ghost. They are also lamps, shedding forth the light of the Spirit amidst the "gross darkness" in which at this time Jew and Gentile are both enveloped. Their number s significant. During the Church period, while the Holy Ghost dwelt on earth, there was full, heavenly witness, seven candlesticks sending out their light. The sevenfold light is now transferred, as it were, to heaven, where the "seven lamps of fire burn before the throne." (Rev. 4:5.) But God will not be without a testimony on earth, and therefore two witnesses — not two persons — but the smallest number for adequate evidence according to Jewish law, are raised up even in this dark day. The meaning of the symbol is, that God gives a sufficient testimony throughout the whole of this period, "a thousand two hundred and threescore days," or the "forty and two months," during which the holy city is trodden under foot by the Gentiles.

Two witnesses stand up at this awful time in testimony. Probably the two witnesses are not two men, but represent a godly remnant among the people who will render competent witness (two speaking of competent witness. “In the mouth of two or three witnesses every word shall be established” (Matt. 18:16)).

(b) But where God is, there must be a testimony to Him. We find it, therefore, immediately in this case. "And I will give power unto my two witnesses, and they shall prophesy a thousand, two hundred and threescore days, clothed in sackcloth. These are the two olive trees and the two candlesticks which stand before the Lord of the whole earth."

The reference here is plainly to Zech. 4; but there are also differences which are as plain. There the thing itself is accomplished to which here there is but testimony; and in humiliation, though there is power to maintain it, spite of all opposition, till the time appointed. The witnesses are identified with their testimony, that to which they bear witness. Hence the resemblance. They stand before the Lord of the earth, the One to whom the earth belongs, to maintain His claim upon it; in sackcloth, because this claim is resisted; a sufficient testimony in the power of the Spirit, a spiritual light amidst the darkness, which does not banish the darkness. "And if any man desire to hurt them, fire proceedeth out of their mouth and devoureth their enemies; and if any man shall desire to hurt them, in this manner must he be killed. These have power to shut the heaven that it rain not during the days of their prophecy, and they have power over the waters to turn them into blood, and to smite the earth with every plague as often as they will." Here is certainly not the grace of Christianity, but the ministry of power after the manner of Elijah and of Moses, judgment which must come because grace has been ineffectual, and of which the issue shall be in blessing for more than Israel themselves. The association of Elijah with Moses, which is evident here, of necessity reminds us of their association also on the mount of transfiguration, wherein, as a picture, was presented "the power and coming of our Lord Jesus Christ" (2 Peter 1:16-18). They are here in the same place of attendance upon their coming Lord. It does not follow, however, that they are personally present, as some have thought, and that the one has had preserved to him, while the other has had restored to him, his mortal body for that purpose! The preservation to Elijah of a mortal body in heaven seems a thought weird and unscriptural enough, with all its necessary suggestions also; but the closing prophecy of the Old Testament does announce the sending of Elijah the prophet before the great and dreadful day of the Lord. That is the day that is before us here; and is not this proof that Elijah himself must come? Naturally one would say so, but our Lord's words as to John the Baptist, on the other hand, "If ye will receive it, this is Elias, which was for to come," raise question. It has been answered that his own words deny that he was really Elias, and that Israel did not receive him; and so John could not be Elias to them. Both things are true, and yet do not seem satisfactory as argument. That he was not Elias literally only shows, or seems to show, that one who was not Elias could, under certain conditions, have fulfilled the prediction; while other words of the Lord, "I say unto you that Elias is come already, and they have done unto him whatsoever they listed," show even more strongly that, for that day and generation, he was Elias. Why, then, could not another come, and in his spirit and power fulfil the prophecy in the future day? This, Revelation seems to confirm, inasmuch as it speaks of two witnesses who are both marked as possessing the spirit and power of Elias, and who stand on an equal footing as witnesses for God. Had it been one figure before the eyes here, it would have been more natural to say that it was Elias himself who was here, but there are two doing his work; nor can we think of a possible third behind and unnoticed, and yet the real instrument of God in this crisis. The two form this Elias ministry, which is to recall the hearts of the fathers to the children, and of the children to the fathers, and who both lay down their lives as the seal of their testimony. Put all this together, and does it not seem as if Elias appeared in others raised up of God and endued with his spirit to complete the work for which he was raised up in Israel? Much more would all this hinder the thought of any personal appearance of Moses, while there is no prediction at all of any such thing. Jude's words (which have been adduced) as to the contention of Michael with Satan as to the body of the lawgiver, may well refer to the fact that the Lord had buried him and no man knew of his sepulchre. Satan may well for his own purposes have desired to make known his grave, just as God in His wisdom chose to hide it. Yet the appearance of Moses and Elias in connection with the appearing of the Lord as seen on the mount of transfiguration, seems none the less to connect itself with these two witnesses and their work — both caught away in like manner into "the cloud," as verse twelve really reads. And Malachi, just before the declaration of the mission of Elijah, bids them on God's part "remember the law of Moses My servant."

p254 [T K Rossier] [From the French.] DEAREST BROTHER, - I apply myself to the critical questions in order. I see no proof whatsoever that either Elijah or Moses is one of the two witnesses; I see that the two witnesses are in the same moral position as these two saints, but no proof that they are identical. Besides, if John the Baptist was not Elijah, he never can be literally. That the same person should be "angel of his presence," and afterwards be man, is indeed possible; but one who is not a certain individual can never become so literally. "In the spirit and power of Elias," well and good, but we are speaking of personal identity.

Here, we have the same word as in chapter 8:3. "I will give power," or efficacy, "to my two witnesses and they shall prophesy." Not that these things are given in order at all; but there is adequate testimony: two candlesticks, two olive trees. These witnesses have the power of Moses and Elias. Elias prophesied when Israel was apostate, and Moses did so when the nation was under Pharaoh's power; that is the case here, for these witnesses have the characters of Moses and Elias. When they have completed their testimony, the beast that ascends out of the bottomless pit, kills them. Their dead bodies are then seen exposed, and, after three and a half days, the spirit of life from God enters into them, and all those beholding them are awfully afraid.

In the two witnesses, which is the next subject of importance, this comes out very clearly. Their earlier history is supposed to be retrospectively given, along with what remained to be fulfilled. As to their personality, we are agreed: they are not things or books, but persons who testify. But the testimony of Jesus, it is well to note, means not merely for Him, but the spirit of prophecy proper to this book. The gospel is not the subject. Further, the two olive-trees and the two candlesticks have nothing to do with the churches (or ἅ εἰσιν). That theme is completely closed, as we have seen repeatedly; and we are here avowedly in presence of the proclamation of Christ's title to land and sea. Hence, as it is added, these stand "before the Lord of the earth." In a word, the connection is not with the church-state, which then will have long past, but with the order predicted in Zech. 4, which undoubtedly refers to the millennial provision for the light of God in the midst of Israel.

Doubtless, there are points of distinction; for our chapter belongs in its full meaning to the interval after the rapture of the saints and before the thousand years. There is one candlestick all of gold in Zechariah, with its bowl, its seven lamps, its seven pipes, and an olive-tree on either side; perfect unity and perfect development. Whatever may have been the then historical accomplishment in Zerubbabel and Joshua, the two anointed ones of the Jewish prophet point in their fulness to the kingly and priestly offices of Christ, the grand means of dispensing and maintaining divine light in "the world to come." Here it is only a testimony to these things; and therefore, as the least sufficient testimony according to the law, there were two witnesses. The oil here is associated, not with joy, but with mourning; and the witnesses are clothed, not with the garment of praise, but with the sackcloth of affliction. Avenging power is theirs, like that of Moses and Elijah. How vain to bend all this to the witnessing Christians, Western or Eastern, earlier or later! Their calling practically was to resist not evil, to love their enemies, to bless those who cursed them, to do good to such as hated them, to pray for their persecutors; and this, as the Lord expressly illustrated it, after the pattern of their heavenly Father, who, instead of shutting heaven that it rain not, contrariwise sends it in indiscriminate mercy on just and unjust.

Of course, on the historical view (which in a general way I allow), the days of their prophecy are years, and the judgments must be taken figuratively. But how, if it be pretended that this is all fulfilled? Had the Paulicians and the Waldenses (supposing them to be true witnesses untainted by heresy) authority to withhold the dew of grace all their days, or to smite with plagues as often as they would? To curse the earth with a spiritual drought is still more tremendous than if it were in a physical sense, even though their power embraced heaven, earth, the waters, and their enemies. I perceive, however, that an effort is made to escape the difficulty of the devouring fire that issues from them, by referring to the final fiery judgment on the adversaries (H. A., ii. pp. 203, 407); but what can be lamer than such shifts? Present judicial power, continuous or occasional, against all opposers is the true and full meaning: like Elijah's in the midst of an apostate people, and like Moses' in the midst of a people oppressed and enslaved by the Gentiles. But as their testimony is prophetic and not the gospel, so it is armed with judgment instead of breathing grace. Righteous vengeance guards the claims of the Lord of the earth. Heaven is the source, centre, and home of grace. It is in the vaguest conceivable way that a delineation like this can be made to suit proper Christian witnesses; and it is chiefly the mixture of Jewish feeling and conduct, found alas! too often and especially in dark times, which lends a colour to such applications. I hardly like to notice the fancied coincidence of the black goatskin of the Vaudois and the sackcloth, or of the motto of the Counts of Lucerna (lux lucet in tenebris) and the candlestick.

And thus, for the first time in the book, I think, Jerusalem on earth comes before us, estranged indeed from God's ways, and trodden down by the Gentiles, and that most actively for forty-two months, notwithstanding its being part of the earth claimed by the mighty angel as his possession. It is this claim, with the especial bearings of it on Jerusalem, which brings in the witnesses. And sadly is their lot, though most honourable in itself, contrasted with the lot and portion of the worshippers within the temple. Amid the treading down of the city, they witness in sack-cloth for God till, their testimony being ended, the beast makes war upon them, and overcomes and kills them, to the joy of all the Gentiles (people, nations, kindreds, and tongues) treading down the city, and to the vindictive delight of (their own countrymen) those who are natives of the land. Who they are I know not, unless the one hundred and forty-four thousand sealed in chapter 7. The expression, "the beast makes war against them, and overcomes them, and kills them;" and their bodies being seen by the nations, peoples, tongues, etc., "in the broad way of the city," rather inclines me to think that they are not only two individuals, but a large body of persons. Their power is of God (ver. 3), and by Him they are placed as His witnesses, fed by and giving light before Him, as now claiming to be God of all the earth. Verse 5 looks to me also, in addition to verses 7, 8, as symbolic, "fire proceeding out of their mouth, and devouring their adversaries," though verse 6 is not so. If Elijah and the one hundred and forty-four thousand constitute God's testimony; part may refer to the one, and part to the other. It may be also that there will be some such double action in Elijah as in Moses, in that he first goes to the people, and then makes the display of his power before Pharaoh. The work of Elijah, in the closing up of this dispensation, may be the means and instrument of gathering out the one hundred and forty-thousand. But whoever they are, their actions have a double character. I speak not of their testimony, but actions, as in verses 5, 6; partly like Moses, using power over the world, to the annoyance of one of its lords; partly like Elias, closing the heavens from an apostate people, etc. just what will be needful for a testimony in Jerusalem, when the people, far from God, are lending themselves to some infidel heads of the nations round them.