IDENTITY OF THE TWO WITNESSES IN REVELATION 11

The Book of Revelation has been the source of controversy for many centuries.
There have been several interpretations and different views on Revelation. Many have
argued whether the Book is a symbolic or literal interpretation. While reading through
Revelation the reader must consider these two interpretations. John wrote Revelation to
the seven churches of Asia Minor and this needs to be considered when reading the Book.
The people of Asia Minor had a vast knowledge of Old Testament Scripture. In these
letters John makes many references to Old Testament scripture for the readers to relate
too. The identity of the two witnesses of Revelation eleven is one of the areas of
controversy. The two witnesses are a symbolic representation of the entire Church who
are called to bear witness to Jesus Christ and preach the Word of God.
Understanding how Revelation was written and also the original context of the
letters is a key factor in understanding the Book. Revelation was wrote to seven churches
in Asia Minor. Context is the key to decoding the choice language.1 These churches had
a good understanding of Jewish culture and also studied Old Testament scriptures. The
description of the two witnesses draws many connections back to the Old Testament.
The description of the two witnesses in language drawn from the Old Testament seem to
signify Jewish influences on the text.2 The letters were wrote to the churches in this
manner because of their vast knowledge of the scriptures. Many people have different
views on the identity of the two witnesses in Revelation to try and understand its
1 Brian K. Blount, "Reading Revelation Today: Witness as Active Resistance."
Interpretation 54 (2000): 399
2 Allan McNicol, "Revelation 11:1-14 and the Structure of the Apocalypse." Restoration
Quarterly 22 (1979): 195
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meaning. This has posed problems for scholars who have sought to interpret it.3 They
have it narrowed down to three interpretations that many people believe could be possible
for the two witnesses. Expositors differ widely in their identification of these future
witnesses. The three kinds of interpretations are the symbolic, the corporate, and the
literal.4 The identity of the two witnesses needs to be viewed from a literal view to
understand what they represent.
Old Testament Background and Relationship to the Identity of Two Witnesses
The Old Testament teaches that in order to testify on any matter there must be a
certain number of witnesses present. Deuteronomy 19:155 teaches that One witness is
not enough to convict anyone accused of any crime or offense they may have committed.
A matter must be established by the testimony of two or three witnesses. The original
readers of Revelation know this Law and would understand what John was describing to
them. Jewish people have been taught that two or more witnesses are needed when
bearing testimony about something. Two witnesses were deemed the minimum required:
if two different persons agreed in the testimony, that corroboration was accepted as
adequate.6 The two witness will be clothed in sackcloth just like the Prophets Jeremiah
and Joel tell the people of Israel to do (Rev 11:3; Jer 4:8; Joel 1:13). The Prophets in the
3 Andrew E. Steinmann, "The Tripartite Structure of the Sixth Seal, the Sixth Trumpet,
and the Sixth Bowl of St. John's Apocalypse (REV 6:12-7:17; 9:13-11:14; 16:12-16)."
Journal of the Evangelical Theological Society 35 (1992): 69
4 Daniel K. K. Wong, "The Two Witnesses in Revelation 11." BIBLIOTHECA SACRA
154 (1997): 344
5 All Scripture citations are from the New International Version (unless otherwise
indicated).
6 Frederick A. Tatford, The Revelation. (Minneapolis: Klock & Klock Christian
Publishers Inc., 1985), 347
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Old Testament wore sackcloth also. The prophets will appear wearing sackcloth, the
garment of mourning and penitence.7 In Jewish culture they understood the importance
of always having two witnesses.
Belief that Witnesses are Elijah and Moses
The two witnesses that are describes in Revelation 11 are believed by some
scholars to be Elijah and Moses. They believe that Elijah and Moses will return during
the great tribulation and witness to the world about Jesus Christ. This would be a literal
translation of this passage in order for this to be true. This passage is symbolic to
represent the two witnesses similar to Moses and Elijah. In Revelation 11:5 John states
that fire comes from their mouths and [will devour] their enemies. Many scholars relate
this description to Elijah in 2 Kings 1:10-12. Elijahs experience in calling fire from
heaven, actually has a much closer parallel with Jeremiah.8 In Jeremiah 5:14 he tells the
people of Israel that he will make his words in their mouth a fire and the people will be
the wood it consumes. In Revelation 11:5 out of their mouth indicates the Word; its fire
of judgement devours the enemies. The symbolism of this devouring fire is taken from
Jeremiah 5:14.9 Those who think of Elijah as he is presented in 2 Kings 1:10, should
remember that in his case only detachments of soldiers were consumed by fire.10 This
reference to be consumed by fire is a better representation of Jeremiah than it is of Elijah.
7 Isbon T. Beckwith, The Apocalypse of John. (Grand Rapids: Baker Book House, 1979),
590
8 Kenneth A. Strand, "The Two Witnesses of Rev 11:3-12." Andrews University
Seminary Studies 19 (Summer 1981): 130
9 R. C. H. Lenski, The Interpretation of St. John's Revelation. (Minneapolis: Augsburg
Publishing House, 1963), 337
10 Ibid.
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Other areas of the description to the two witnesses could be connected back to
Elijah and Moses also. In the first part of Revelation 11:6 the prophets have power to
shut up the heavens so that it will not rain during the time they are prophesying. This
description of the Prophets power is symbolic of Elijah. The symbolism used here is
taken from Elijah as he is presented in 1 Kings 17:1.11 In the second part of Revelation
11:6 the prophets have power to turn the waters into blood and to strike the earth with
every kind of plague. The description here of the Prophets is symbolic of Moses. The
symbolism here is taken from Moses and the ten Egyptian plagues in Exodus 7:19.12 The
descriptions given of the witnesses in these accounts do connect back to Old Testament
scripture and specific reference to events around Moses and Elijah.
The description of the two witnesses given by John is very clear on what powers
these prophets of God will have and who in the past has used these powers. In Jewish
culture bearing witness to an event is Mosaic Law and is clear what must be done. The
description of the two witnesses in Revelation 11 is a clear reference to more than just
two Old Testament prophets. The references here is a good indication that this passage is
not literal but symbolic in nature. The symbolism is plainly drawn from no less than
three great Old Testament prophets: Jeremiah, Elijah, and Moses.13 Taken in the original
context to the readers, this would be very significant given the fact that Mosaic Law
clearly identifies two are needed to testify. The fact that the symbolism is drawn from
three sources and not merely two is already sufficient to dispose of the idea that two Old

11 Ibid.
12 Ibid.
13 Ibid., 338
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Testament witnesses are to reappear on earth in person, testify anew, and again die.14
John clearly relates that the witnesses will have powers from heaven just like previous
prophets in Scripture had.
The description given by John of these two prophets relating back to Moses and
Elijah is very symbolic. Even though the witnesses are not literally Moses and Elijah the
witnesses will be figures represented like Moses and like Elijah.15 Jesus also makes it
clear in Matthew 17:12 that Elijah has already came. Jesus was referring to John the
Baptist here, who went before the Lord, in spirit and power of Elijah. Here is
symbolism that John the Baptist was like Elijah but was not literally Elijah brought back
to earth. The angels words to Zacharias prior to John the Baptists birth clearly implied
that Malachis prophecy was to be fulfilled in John the Baptist.16 This same symbolism
can be applied to the two witnesses that they will be the same as John the Baptist and be
like the previous prophets of God. It would be quite feasible for other witnesses to be
used by God and empowered to employ the same kind of miracles as Moses and Elijah.17
Moses and Elijah will not return to earth again but God will have witnesses that will be
like them. We are led, then, to the conclusion that he has not in mind the reappearance of
the historical personages themselves, but rather prophets who shall perform the function
assigned to Elijah and Moses in Hebrew tradition.18 The identity of the two witnesses is

14 Ibid.
15 Wong, The Two Witnesses, 350
16 Tatford, The Revelation, 351
17 Ibid.
18 Beckwith, The Apocalypse, 505
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described using many Old Testament passages and symbolic references to identify the
importance of the power of these witnesses.
Understanding the Symbolism of the Two Witnesses
Understanding the symbols in Revelation is a key factor in identifying the two
witnesses. Throughout Scripture the number two has played a key role in representing
important factors. In the old covenant two witnesses were needed for valid testimony
(Deut 17:6; 19:5). In the new covenant, Christian witnesses were sent out in pairs as
much as possible (Mark 6:7; Acts 13:2-4). Most important, the allusion to Zerubbabel
and Joshua in Zechariah 4 demands two representatives. Finally, the dual nature of the
witnesses provides a literary contrast with the two evil leaders in Revelation 13:11-12,
one of whom also produces fire (Rev 13:13).19 Revelation 1:2 is symbolic to the number
two when John is to testifies to everything he sawthat is, the word of God and the
testimony of Jesus Christ. Jesus also use this symbolic reference to two witnesses when
he is questioned by the Pharisees about his testimony. In John 8:13-18 Jesus tells the
Pharisees that his testimony is valid because he is not testifying alone and that there is
two witnesses always when Jesus testifies about God. I am one who testifies for myself;
my other witness is the Father, who sent me (John 8:13). Also in the letters to the seven
churches of Asia Minor, Jesus addresses two faithful churches in Revelation 2 -3.20 The
number two has been used as a symbolic representation throughout Gods Word.

19 Craig Keener, The NIV Application Commentary: Revelation (Grand Rapids:

Zondervan, 2000), 293
20 Ronald L. Farmer, Revelation. (St. Louis: Chalice Press, 2005), 88
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The identity of the two witnesses can be explained as the entire Christian Church.
They are called to be the prophetic witness of the church.21 In Revelation 11:4 the
witnesses are referred to as the two lampstands which in Revelation 1:20 the
lampstands represent the church. In the Book of Revelation the lampstands are clearly
identified as the church. The seven churches of Asia Minor are the seven lampstands.
Here the symbolic representation of lampstands also refers to the church.22 The Church is
like John, in the context of Revelation, they prophesy (Rev 10:11; 11:3, 6), fulfilling the
standard Christian mission of testifying for Christ (Rev 19:10). If the time period is
symbolic for the entire Christian era, the witnesses would need to be symbolic for
something of equally long duration.23 The collective variation of varied Old Testament
themes, such as the fire coming from the witnesses mouths rather than from heaven,
suggests a broader symbolic interpretation.24 The entire Christian church could be
symbolically represented by the two witnesses.
The description of the two witnesses shows that everything they do is done
together. They are never separated at any time, even when they are put to death, they lay
in the street together. This shows that they do not function as two individual entities, but
only as one entity, always in unity and absolute union.25 The entire Christian church is
known to work in unity with each other, as individual people or as a whole group. The
Christian church has been known to work together as one unit since the first century.
21 Keener, The NIV, 291
22 Ibid.
23 Ibid., 292
24 Ibid.
25 Strand, The Two Witnesses, 130
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Jesus disciples formed the first churches and they all worked together as one entity. The
significance of the number two came to be known as the number of reliable testimony or
witness. In the case here, the message was evidently to be established in the mouth of the
two witnesses. There is no reason, however, to conclude that only two individuals were
concerned. The witnesses may, in fact, have been a large number of people. For whom
the symbol of two would have been appropriate in the context.26 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 suppose a company of slain witnesses.27 The description of the two
witnesses show that they work together as one entity just as the whole Christian church
does.
The identity of the witnesses representing the church fits within the context of
Revelation. The symbolism does not specifically name two witnesses it just describes two
witnesses that are testifying about Jesus Christ. The witnesses are clearly representatives
of Jesus and they are proclaiming the word of God to the whole world. The fact that they
are proclaiming the gospel and not Mosaic Law would be clear symbolism that they are
followers of Jesus Christ. Whoever the two prophets may be in the source, in the
meaning of the Apocalyptist they are Christian prophets.28 It is clear in the Revelation
from Jesus given to John that these events will happen in the future from the time the

26 Tatford, The Revelation, 348

27 Walter Scott, Exposition of the Revelation of Jesus Christ. (London: Pickering &
Inglis Ltd., 1968), 230
28 Beckwith, The Apocalypse, 591
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book is written.29 On two occasions in Revelation we get reference to this being future
events. The revelation from Jesus Christ, which God gave him to show his servants what
must soon take place (Rev 1:1). And also in Revelation 1:19 John is told, Write,
therefore, what you have seen, what is now and what will take place later. These two
passage at the beginning of the Book reference these events happening in the future. The
witnesses must be future Christians called to testify about the Gospel. The context of
Revelation is clear that these are future events which would call for future witnesses.
The description of the witnesses clearly identifies that they are here to testify
about Jesus to the people of the world. Jesus makes it clear to his followers that they need
to make disciples of all nations (Matt 28:19). A Christians job is to testify to Jesus and
spread the Gospel to as many places in the world as possible. Indeed, this closing
invitation given by the Spiritually-inspired church reinforces the central message of the
book that the people of God are to be a prophetic witness to the world (cf. Rev. 11.113).30 The people of God offer witness to the world on the work of Jesus Christ and what
it means to be a follower of him. It is also their job to inform the people of the
judgements they will face for not following Jesus or by disobeying his commands. As
prophets (vv. 3, 6), they, like witnesses required by Mosaic Law (Deut 17:6), offer
testimony of coming judgment.31 The witnesses are described by John to be on earth
proclaiming the good news about Jesus Christ.

29 Wong, The Two Witnesses, 352

30 Robby Waddell, "The Spirit of Reviews and Response." Journal of Pentecostal
Theology 17 (2008): 24
31 John A. McLean, "The Chronology of the Two Witnesses in Revelation 11."
Bibliotheca Sacra 168 (2011): 463
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The description of the witnesses is symbolic of who they may represent from the
past but also what they represent when they are sent by God. When John begins writing
Revelation he is bearing witness to what he saw. John bears witness to the word of God
and the testimony of Jesus Christ (Rev 1:2). This is symbolic for the number two, which
represents witnesses. In other places in Revelation we see Christians that have been
martyred because of the same word of God and the testimony of Jesus (Rev 20:4; 6:9).
Although in certain other passages the language varies somewhat, a similar concept of
faithfulness to two expressions of the divine message is set forth-keeping the
commandments of God and the testimony of Jesus Christ (12:17) and having the
commandments of God and the faith of Jesus (14:12).32 This theme of the word of
God and testimony of Jesus underlies the book of Revelation as seen in the introduction
in Revelation 1:2. The witnesses description are symbolic in representing both prophets
of the past and the testimony of Jesus in the present. We would call this today the Old
Testament prophetic message and the New Testament apostolic witness.33 The witnesses
appear during the tribulation to proclaim the word of God and bear witness to Jesus
Christ.
The two witnesses are a symbolic representation of the entire Church who are
called to bear witness to Jesus Christ and preach the word of God. The Book of
Revelation has been a source of controversy many years as scholars have tried to interpret
it. There are many different views on the interpretation of Revelation but the two main
views are symbolic and literal. These two views need to be considered when reading
through Revelation. The Book also needs to be looked at in its original context in which it
32 Strand, The Two Witnesses, 131-132
33 Ibid., 134
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was wrote, to seven churches in Asia Minor. The Christians at the time of writing of
Revelation had a strong understanding of Old Testament Scripture. John makes many
references to the Old Testament through the Book. The identity of the two witnesses of
Revelation eleven is one of the areas of controversy. The witnesses are a symbolic
interpretation of the Christian church and what they are called to do during the end times.
They are called to give testimony of Jesus Christ and share the word of God.

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BIBLIOGRAPHY

Beckwith, Isbon T. The Apocalypse of John. Grand Rapids: Baker Book House, 1979.
Blount, Brian K. "Reading Revelation Today: Witness as Active Resistance."
Interpretation 54 (2000): 398-409.
Farmer, Ronald L. Revelation. St. Louis: Chalice Press, 2005.
Keener, Craig. The NIV Application Commentary: Revelation. Grand Rapids: Zondervan,
2000.
Lenski, R. C. H. The Interpretation of St. John's Revelation. Minneapolis: Augsburg
Publishing House, 1963.
McLean, John A. "The Chronology of the Two Witnesses in Revelation 11." Bibliotheca
Sacra 168 (2011): 460-471.
McNicol, Allan. "Revelation 11:1-14 and the Structure of the Apocalypse." Restoration
Quarterly 22 (1979): 193-202.
Scott, Walter. Exposition of the Revelation of Jesus Christ. London: Pickering & Inglis
Ltd., 1968.
Steinmann, Andrew E. "The Tripartite Structure of the Sixth Seal, the Sixth Trumpet, and
the Sixth Bowl of St. John's Apocalypse (REV 6:12-7:17; 9:13-11:14; 16:12-16)."
Journal of the Evangelical Theological Society 35 (1992): 69-79.
Strand, Kenneth A. "The Two Witnesses of Rev 11:3-12." Andrews University Seminary
Studies 19 (Summer 1981): 127-35.
Tatford, Frederick A. The Revelation. Minneapolis: Klock & Klock Christian Publishers
Inc., 1985.
Waddell, Robby. "The Spirit of Reviews and Response." Journal of Pentecostal Theology
17 (2008): 22-31.
Wong, Daniel K. K. "The Two Witnesses in Revelation 11." BIBLIOTHECA SACRA 154
(1997): 344-354.

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