ELIJAH AS A SECOND MOSES

Savran states, “Although the narrative style of prophecy and fulfillment heightens the importance of the Mosaic prophet, Elijah carries this idea further. Not only is he like Moses in his prophetic role as messenger to the people, but he is portrayed as a Moses redivivus [i.e., come back to life].” And after giving several examples of this similarity between the two major biblical characters (see below), Savran concludes: “The purpose of this extended parallel is primarily theological. By invoking the figure of Moses, the narrator also recalls the Covenant at Sinai as the point at which all Israel bound itself to God in response to a fiery revelation. At that moment, the people empowered Moses to act as the mediator of that covenant (Exod. 20:18-21; Deut. 5:24-29). In I Kings 18 the people return to their covenant with the God of Israel and favor Elijah over the political authority of the king.”

I Kings 17:4, 14-16, 19:5-7 // Exodus 16, etc.

The above represent some of the passages in which God fed Moses/Elijah or those personages fed others through God's mercy. For example, Cogan notes the similarity between I Kings 17:4 in which Elijah is able to provide bread for himself and a widow, and Exodus 16:4-8 in which manna, “bread from heaven,” is given to the Israelites in the desert.

“Miracles in the OT are not commonplace and therefore they are not simply the product of the imagination. They occurred only at those extremely important periods of history when the very power of God was needed in order to maintain His people and their testimony: e.g., to deliver them from the bondage of Egypt [Moses], or to give them the land of Canaan [Joshua], or to preserve the true faith in the presence of the efforts of Jezebel to destroy the knowledge of Yahweh [Elijah].” (Beasley-Murray)

  

I Kings 19

There are several analogies in the this chapter between events in Elijah's life and those of Moses. Both of them flee from the ruler of the land for fear of their life (Exodus 2:15; I Kings 19:1-3). Elijah travels 40 days and 40 nights before reaching his destination (v. 8a) just as Moses stayed alone on the mountain for that same time period (Exodus 24:18). Both of them were on the same mountain (Horeb = Sinai) when they encountered God (Exodus 3:1-6; I Kings 19:9-10). Later, God “passed by” both of them so that they could glimpse His glory (Exodus 33:21-22a; I Kings 19:11). But to prevent them from seeing all of Him, God covers Moses with his hand (Exodus 33:22b) while Elijah covered up his own head with a cloak (I Kings 19:13).

Thus, House says of God's appearance to Elijah, “This theophany, or appearance of the Lord, reminds readers of Exod 33:18-22...Here Elijah waits for God's word through tearing wind, ground shaking earthquake, and roaring flame. The Lord does not speak, however, through these natural phenomena. Certainly Elijah has experienced God's sovereignty over nature, and has benefited from miraculous fire, but what he needs now is a definitive word from the Lord. He receives this word in 'a gentle whisper.'”

II Kings 2 // Deuteronomy 34:6, etc.

Savran feels that the most striking parallels between the two leaders are seen in the events surrounding Elijah's death: “Accompanied by Elisha, he crosses the Jordan to die on the other side. Unlike any other prophet but Moses, his death is mysterious, and his place of burial is unknown (Deut. 34:6). In an unprecedented move, he appoints his own successor in the person of Elisha, whose similarity to Joshua in this story is unmistakable: he splits the waters of the Jordan in order to cross into the land and then assumes command of his 'people,' the band of prophets who were formerly loyal to Elijah. That his first stop along the way is Jericho helps to round out the analogy.”

Malachi 4:4-6

These two key personalities appear together in the very last passage of the Old Testament, thus preparing us for their joint appearance at the Mount of Transfiguration as recorded in the three Synoptic Gospels.

Matthew 17:4-8

“Moses, Elijah, showing the continuity of Jesus and his teachings with Israel's lawgiver and the prophetic precursor of the messiah (Mal 4:5-6).” (Overman)

Mark 9:2-8

“The mountain setting is reminiscent of Moses and the elders of Israel on Sinai (Ex 24).” (Horsley)

Luke 9:28-36

Ellis states, “The transfiguration is a prophetic preview of both the future glory and the true nature Jesus' messiahship. Two elements make up the primary motif in transfiguration story...The first appears in...such items as the coming of Elijah...Allusions to Mount Sinai are seen (also) in the altered countenance, the 'booths', the overshadowing 'cloud', and the presence of Moses...”

“This account recalls an intense religious experience, the exact nature of which is uncertain.” (Soards)

Other NT References

Nixon mentions even further possible NT references when he writes: “The two men at the empty tomb (Lk. xxiv. 4; Jn. xx. 12) and at the ascension (Acts 1.10) and the 'two witnesses' (Rev. xi. 3) are sometimes also identified with Moses and Elijah. The heavenly voice, 'This is my beloved Son; hear him' (Mk. ix. 7) marks Jesus out not only as the Messiah but also as the Prophet of Dt. xviii. 15ff.”

In addition, several commentators note that the description of the two olive trees in Rev. 11:4ff. clearly refer back to Moses and Elijah since the former was given the power to turn water into blood and to smite the earth with all kinds of plagues, and the latter had the power to shut off rain during the days of his prophesying. Skinner says of Elijah, 'He is to be ranked as the greatest religious personality that had been raised up since Moses.'”