This is blog post is the second concerning Moses, Elijah, and Scofield’s Premillennial Dispensationalism. Bases on previous notes written by Scofield, it appears that his eschatological scheme involves Moses and Elijah—yep, the same guys mentioned prominently in the Old Testament—will again walk planet earth so that they can be killed in Jerusalem; yes, the city in Palestine/Israel, the Holy Land.
Moses and Elijah
The assertion that somehow Moses and Elijah will walk the streets of Jerusalem in the midst of some future End Times Apocalypse is clearly another case of Dispensational Premillennial folks taking symbolic language literally in a wooden sort of way and making a horrible mess of their interpretation.
Here is the passage from Revelation 11 that is being discussed in this post:
2 And I will give power unto my two witnesses, and they shall prophesy ia thousand two hundred and threescore days, clothed in sackcloth. 4 These are the two olive trees, and the two candlesticks standing before the God of the earth. 5 And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. 6 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 blood, and to smite the earth with all plagues, as often as they will. 7 And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. 8 And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. 9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. 10 And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 11 And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. 12 And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
Revelation 11:3–12.
As always, the Dispensational Premillennial folks start by ignoring the time markers in the New Testament texts and make everything future and thus about themselves. (Thus, such passages have been unapplicable and irrelevant for the last 2,00 years of church history. Talk about hubris.)
Below is one of the key verses in this discussion:
Verse 6 of Revelation 11 harkens back to Moses and Elijah but nowhere in the passage does it say their names directly or say they are literally returning.
6 These have the power to shut up the sky, in order that rain may not fall during the days of their prophesying; and they have power over the waters to turn them into blood, and to smite the earth with every plague, as often as they desire.
Revelation 11:6
Elijah famously shut up the sky and Moses turned the Nile to blood. The symbolism harkens back to these men but in the final analysis, it remains symbolism.
Below are some comments on the subject from three different sources. I am quoting David Chilton extensively because his book is available for free as a PDF from Gary North’s old website or in printed form from American Vision which is run by Gary DeMar. Lastly, I will let Logos Software take a stab at interpreting the topic.
David Chilton
David Chilton, in his commentary on Revelation, Days of Vengeance, has some interesting things to say about the two witnesses in Revelation 11.
Chilton does not believe a literal Moses or Elijah will be showing up in chapter 11 of Revelation. The two unnamed witnesses are composite symbols that will be killed and consequently resurrected.
The fact that the Witnesses are identified as members of the Old Covenant should tell you that these guys died before the Resurrection of Christ since that is the event that inaugurated the New Testament. Almost all prophets died in Jerusalem.
People in the Premillennial Dispensational camp think all the events in Revelation are in chronological order. This is not so. This can easily be proved as Jesus’ birth is discussed in Revelation chapter 12 (see especially verses 1-6). Please note verse 5 where John goes from Jesus’ birth directly to his Ascension. Compare this verse to Psalm 2:6-9. Christ’ dead, burial, and resurrection are skipped in both passages.
5 And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.
Revelation 12:5.
6 Yet have I set my king Upon my holy hill of Zion.
7 I will declare the decree: The LORD hath said unto me, Thou art my Son; This day have I begotten thee.
8 Ask of me, And I shall give thee the heathen for thine inheritance, And the uttermost parts of the earth for thy possession.
9 Thou shalt break them with a rod of iron; Thou shalt dash them in pieces like a potter’s vessel.
Psalm 2:6–9.
Psalm 2 ends with Jesus reigning on his throne in heaven while Revelation begins with Jesus on his throne in heaven.
In making his comments on the two witnesses, Chilton follows the passage quoted above with a discussion the death of John the Baptist and Jesus—both men dying during the Old Covenant period. And then the church symbolically died and raised to victory in tandem with the destruction of Jerusalem and the Second Temple. Thus, as the Old Covenant ends in 70 A.D., we find the Witnesses having risen to everlasting life in and through Christ.
I will quote a long passage from the book. Again, I don’t want to be accused of taking things out of context.
The two Witnesses are identified as the two olive trees and the two lampstands that stand before the Lord of the earth. At this point the imagery becomes much more complex. St. John returns again to Zechariah’s prophecy of the lampstand (Zech. 4:1-5; cf. Rev. 1:4, 13, 20; 4:5). The seven lamps on the lampstand are connected to two olive trees (cf. Ps. 52:8; Jer. 11:16), from which flow an unceasing supply of oil, symbolizing the Holy Spirit’s filling and empowering work in the leaders of His covenant people. The meaning of the symbol is summarized in Zechariah 4:6: “Not by might nor by power, but by My Spirit, says the LORD of hosts.” The same passage in Zechariah also speaks of two Witnesses, two sons of oil (“anointed ones”), who lead God’s people: Joshua the priest and Zerubbabel the king (Zech. 3-4; cf. Ezra 3, 5-6; Hag. 1-2). In brief, then, Zechariah tells us of an olive tree/lampstand complex representing the officers of the covenant: two Witness-figures who belong to the royal house and the priesthood. The Book of Revelation freely connects all of these, speaking of two shining lampstands which are two oil-filled olive trees, which are also two Witnesses, a king and a priest-all representing the Spirit-inspired prophetic testimony of the Kingdom of priests (Ex. 19:6). … That these Witnesses are members of the Old Covenant rather than the New is shown, among other indications, by their wearing of sackcloth – the dress characteristic of Old Covenant privation rather than New Covenant fullness.
5-6 St. John now speaks of the two Witnesses in terms of the two great witnesses of the Old Testament, Moses and Elijah – the Law and the Prophets. If anyone desires to harm them, fire proceeds from their mouth and devours their enemies. In Numbers 16:35, fire came down from heaven at Moses’ word and consumed the false worshipers who had rebelled against him; and, similarly, fire fell from heaven and consumed Elijah’s enemies when he spoke the word (2 Ki. 1:9-12). This becomes a standard symbol for the power of the prophetic Word, as if fire actually proceeds from the mouths of God’s Witnesses. As the Lord said to Jeremiah, “Behold, I am making My words in your mouth fire, and this people wood, and it shall consume them” (Jer. 5:14).
Extending the imagery, St. John says that the Witnesses have the power to shut up the sky, in order that rain may not fall during the days of their prophesying, i.e., for the twelve hundred and sixty days (three and a half years)- the same duration of the drought caused by Elijah in 1 Kings 17 (see Luke 4:25; James 5:17). Like Moses (Ex. 7-13), the Witnesses have power over the waters to tum them into blood, and to smite the earth with every plague, as often as they desire.
Both of these prophetic figures pointed beyond themselves to the Greater Prophet, Jesus Christ. The very last message of the Old Testament mentions them together in a prophecy of Christ’s Advent: “Remember the law of Moses My servant. … Behold, I am going to send you Elijah the prophet. …” (Mal. 4:4-5). Malachi goes on to declare that Elijah’s ministry would be recapitulated in the life of John the Baptizer (Mal. 4:5-6; cf. Matt. 11:14; 17:10-13; Luke 1:15-17). But John, like Elijah, was only a Forerunner, preparing the way for One coming after him, the Firstborn, who would have a double – nay, measureless portion of the Spirit (cf. Deut. 21:17; 2 Kings 2:9; John 3:27-34). And, like Moses, John was succeeded by a Joshua, Jesus the Conqueror, who would bring the covenant people into their promised inheritance. The two Witnesses, therefore, summarize all the witnesses of the Old Covenant, culminating in the witness of John.
Days of Vengeance, p 276-278
8-10 The dead bodies of the Old Covenant Witnesses, “from righteous Abel to Zechariah” (Matt. 23:35) lie metaphorically in the street of the Great City which Spiritually [I.e., by the revelation of the Holy Spirit] is called Sodom and Egypt. This City is, of course, Jerusalem; St. John explains that it is where also their Lord was crucified (on Israel as Sodom, see Deut. 29:22-28; 32:32; Isa. 1:10, 21; 3:9; Jer. 23:14; Ezek. 16:46). …
On the Mount of Transfiguration (Luke 9:31), He spoke with Moses and Elijah (another link with this passage), calling His coming death and resurrection in Jerusalem an “Exodus” (the Greek word is exodon). Following from all this is the language of Revelation itself, which speaks of the Egyptian plagues being poured out upon Israel (8:6-12; 16:2-12). The war of the Witnesses with apostate Israel and the pagan states is described in the same terms as the original Exodus from Egypt (cf. also the Cloud and the pillar of fire in 10:1). Jerusalem, the once-holy, now apostate city, has become pagan and perverse, an oppressor of the true Covenant people, joining with the Beast in attacking and killing them. It is Jerusalem that is guilty of the blood of the Old Covenant Witnesses; she is, par excellence, the killer of prophets (Matt. 21:33-43; 23:34-38). In fact, said Jesus, “it cannot be that a prophet should perish outside of Jerusalem” (Luke 13:33). Days of Vengeance, p 281
11-12 After the three and a half days, the Witnesses are resurrected: The breath of life from God entered into them in the New Creation (cf. Gen. 2:7; Ezek. 37:1-14; John 20:22) and they stood on their feet (cf. Acts 7:55), causing terror and consternation to their enemies. Great fear came upon those who were beholding them (cf. Acts 2:43; 5:5; 19:17; contrast John 7:13; 12:42; 19:38; 20:19), and with good reason: Through the resurrection of Christ, the Church and her Testimony became unstoppable. In union with Christ in His Ascension to glory (Eph. 2:6), they went up to heaven in the Cloud, and their enemies beheld them. ls The Witnesses did not survive the persecutions; they died. But in Christ’s resurrection they rose to power and dominion that existed not by might, nor by power, but by God’s Spirit, the very breath of life from God.
Days of Vengeance, p 283-284
The story of the Two Witnesses is therefore the story of the witnessing Church, which has received the divine command to Come up here and has ascended with Christ into the Cloud of heaven, to the Throne (Eph. 1:20-22; 2:6; Heb. 12:22-24): She now possesses an imperial grant to exercise rule over the ends of the earth, discipling the nations to the obedience of faith (Matt. 28:18-20; Rom. 1:5).
Days of Vengeance, p 284
Gary DeMar
Something literal can’t be an olive tree and a lampstand at the same time. Thus, the two witnesses in Revelation chapter 11 are symbolic. They are both confirming the other’s message. Were the Law and the Prophets testifying against apostate Jerusalem?
3 And I will grant authority to My two Witnesses, and they will prophesy for twelve hundred and sixty days, clothed in sackcloth. 4 These are the two olive trees and the two lampstands that stand before the Lord of the earth.
Revelation 11:3&4
“So, whoever these two witnesses are, they’re symbolic of witnesses bringing a message to people who still hate the things of Jesus Christ. Are martyrdom. Their martyrdom does not stop the progress of the Gospel.”
Gary “I don’t know exactly who the two witnesses are.”
Eric “And maybe that’s kinda the point”
Gary “That may be. If you identify them, specifically with two individuals, I think it would narrow maybe the application of it all. What you’re seeing here, as two witnesses, as witnesses to the things of Christ and same response that you find in the book of Acts you’re finding here. Which seems to me that the attack on these two witnesses are the same ones attacking Peter and Paul within the book of Acts. Cause you’ll find in the book of Acts that the apostate Jews were using the political establishment of the day, in order to get a hearing and to get the Roman government to stop these Christians from proclaiming the Gospel.”
Logos Software
> Two Witnesses Revelation 11
The two witnesses in Revelation 11 are empowered by God to prophesy for 1,260 days while clothed in sackcloth, and they are symbolically identified as “the two olive trees, and the two candlesticks standing before the God of the earth.” They possess extraordinary authority—fire proceeds from their mouths to consume enemies, they can prevent rain, transform water into blood, and strike the earth with plagues. (Rev 11:1–14)
The identity of these figures remains one of Revelation’s most contested questions. The Old Testament foundation appears in Zechariah 4, where two olive trees (representing the king and priest) are empowered by the Spirit to lead God’s people.[1] A prominent interpretation identifies them as figures operating “in the Spirit and power of” Moses and Elijah, since their miracles—turning water to blood and preventing rain—mirror those of these Old Testament prophets.[1] Supporting this view is Moses and Elijah’s appearance at Jesus’s transfiguration, along with Jewish expectations that both would return, particularly Elijah as predicted in Malachi 4:5.[2]
However, an alternative proposal suggests Enoch and Elijah, since they alone were taken to heaven without experiencing death and thus could authentically experience the death and resurrection the witnesses undergo.[2] A third view contends that Scripture intentionally withholds famous identities, allowing God to empower two ordinary believers to perform the same miraculous deeds.[2] All three interpretations remain theologically valid, and Christians need not be dogmatic about resolving this ambiguity.[2]
The number two itself carries significance—it fulfills the legal requirement for valid testimony and echoes Zechariah’s dual figures while contrasting with Revelation’s two evil leaders.[1]
[1] J. Daniel Hays, J. Scott Duvall, and C. Marvin Pate, in Dictionary of Biblical Prophecy and End Times (Grand Rapids, MI: Zondervan Publishing House, 2007), 460–461.
[2] Got Questions Ministries, Got Questions? Bible Questions Answered (Bellingham, WA: Logos Bible Software, 2002–2013).
Logos Software offers three potential understandings of Revelation 11, none of which involve the literal appearance of Moses and Elijah. A group operating in the Spirit and power of Moses and Elijah seems reasonable. The alternatives of Enoch and Elijah, or two ordinary believers seem like a longshots. Again, the text of Revelation is clear that the Witnesses are symbolic and likely discussed this way as both the Old and New Testament require that everything be established in terms of two or three witnesses.
Conclusion
Scofield’s Easter Egg comment in Matthew 17:2 that “… the prediction fulfilled in John the Baptist, and that yet to be fulfilled in Elijah, are kept distinct” is without biblical foundation and like much of his theology is injected into the text when it is clearly not there. Scofield’s interpretive grid is imposed onto the text of Scripture not derived from its content. Just because Oxford University publishes Scofield’s footnotes in their copy of the Bible does not elevate it to Scripture.
I’ll take Jesus saying that John the Baptist came in the Spirit of Elijah before I would take Scofield’s juvenile, hyper-literal interpretation, that somehow demands that both Moses and Elijah be made mortal and walk the planet so they can experience death in Revelation chapter 11.