In Shincheonji theology, Mr. Oh (Oh Pyeong-Ho) is presented as a pivotal figure in their interpretation of the Book of Revelation, particularly within the narrative of betrayal, destruction, and salvation.
Shincheonji teaches that Mr. Oh is the physical fulfillment of the “beast of the earth” from Revelation chapter 13, and is also identified with other destructive biblical entities such as Balaam and Nicholas, the leader of the Nicolaitans, the beast with ten horns, the bitter star (Wormwood), and the eighth king. He is primarily known as the “destroyer” in their eschatological framework.
According to Shincheonji’s historical account, Mr. Oh entered the Tabernacle Temple in February 1975 as a key figure under Mr. Yoo Jr.. Shincheonji asserts that his intention was to usurp control and convert the temple to Presbyterianism, aligning with his past ordination as a Catholic priest and later a Presbyterian pastor.
This narrative detail is indirectly supported by the fact that prominent Shincheonji instructors, such as Lee Jungwoo, were previously members of Presbyterian churches before joining Shincheonji. On March 14, 1980, Mr. Yoo Jr. allegedly entrusted the Tabernacle Temple to Mr. Oh, an event Shincheonji interprets as the “destroyer standing in the holy place” (Matthew 24:15) . He is said to have introduced “worldly” theological teachings, dismantled existing structures, and eventually changed the temple’s name to Isaac Church (a Presbyterian church) on September 14, 1980 . These actions are viewed by Shincheonji as the symbolic end of “spiritual Israel” and traditional Christianity, paving the way for a new era .
Mr. Oh was also reportedly involved in the Stewardship Education Center (Chonjiggy Education Center), established in October 1980, becoming its chief general manager . Shincheonji claims that a ceremony officiated by Mr. Oh on September 20, 1981, where members pledged allegiance to Presbyterian doctrines, constituted the reception of the “mark of the beast”. The “Reality of Revelation (1985)” book, in parts, supports the idea of betrayal within the Tabernacle Temple by “Nicolaitans” in 1980, emphasizing the need for betrayers to repent.
Shincheonji posits that these events, orchestrated by Mr. Oh, represent the “destruction” phase that is a necessary precursor to the “salvation” phase, which Shincheonji claims to embody. They assert that their organization is the only one capable of testifying to the “physical fulfillment” of these prophecies.
However, critics and former Shincheonji members raise significant counterarguments. They dispute that Mr. Oh ever self-identified as the “destroyer” or “beast of the earth,” suggesting he was merely attempting to reform what he considered a cult into a conventional Presbyterian church . It is argued that Shincheonji’s interpretation often involves adding information to the biblical text and distorting events to fit their predetermined narrative.
Reports from former members indicate doctrine changes over time, including the evolving identification of the “beast of the earth,” leading to inconsistencies in Shincheonji’s internal narratives.
See Terms:
- Tabernacle Temple, The (장막성전)
- Tabernacle of the Temple of the Testimony, The (증거장막성전)
- Stewardship Education Center, The (청지기교육원)
- Mr. Yoo Jr, Yoo Jae-yeol (유재열)
- Mr. Tak, Tak Myung‑hwan (탁명환)
- Lee Man-Hee (이만희)
- Betrayal, Destruction, and Salvation, The
Oh Pyeong-ho (오평호) and His Role in Shincheonji Theology
In Shincheonji theology, Oh Pyeong-ho (오평호) is a central figure linked to the “destruction” phase within their narrative of betrayal, destruction, and salvation. Shincheonji teaches that biblical prophecies from Revelation were fulfilled through events in Korea, with real individuals assigned symbolic labels. In this framework, Yoo Jae-yeol (유재열), the founder of a preceding church, is considered the “betrayer,” Oh Pyeong-ho (오평호) is referred to as the “son of destruction” or destroyer, and Lee Man-hee (이만희), Shincheonji’s founder, is the “victor” who triumphs and brings salvation.
Shincheonji literature uses various figurative names from scripture to refer to Oh Pyeong-ho (오평호). For instance, he is compared to “Nicolas” or the Nicolaitans’ leader, “Balaam,” the “wormwood star,” the “beast from the earth,” and even an “8th king” – all symbols representing a deceptive agent who corrupts God’s people. Shincheonji views Oh Pyeong-ho (오평호) as fulfilling these roles because he is seen as the false pastor who corrupted and “destroyed” the first tabernacle temple (the prior church), thereby preparing the way for Shincheonji’s establishment. He represents the spiritual destruction that Shincheonji believes was prophesied to occur. Shincheonji teaches that in the end times, a chosen congregation would be betrayed internally and then invaded by “destroyers” before a new savior figure emerges, and they identify Oh Pyeong-ho (오평호) as the primary destroyer in this narrative.
To understand this, the historical context is important. The Tabernacle Temple (장막성전), also known as the Tabernacle Church, was a religious group in South Korea led by Yoo Jae-yeol (유재열) in the 1970s. It was known for its apocalyptic teachings and was considered a cultic offshoot of other movements. In March 1980, facing government crackdowns on fringe religious sects, Mr. Yoo (유재열) abruptly stepped down from leadership. At that time, President Chun Doo-hwan’s (전두환) regime was advocating for “social purification,” pressuring pseudo-religions to reform. To protect the Tabernacle Temple from being shut down, Yoo Jae-yeol (유재열) invited Pastor Oh Pyeong-ho (오평호), a Presbyterian minister, to lead the church. By appointing a mainstream Christian pastor as his successor, Yoo (유재열) hoped to give the group a more conventional image and avoid unwanted government attention.
Oh Pyeong-ho (오평호) accepted this role and effectively took charge of what remained of the Tabernacle Temple after Yoo’s (유재열) departure. He began implementing reforms to align the group with mainstream Presbyterian Christianity. Notably, Pastor Oh (오평호) incorporated the Tabernacle Temple into the Presbyterian Church of Korea, even renaming the church “Church of Isaac” to signify this merger. In essence, Oh Pyeong-ho (오평호)’s goal was to dismantle the controversial sectarian elements of Yoo’s (유재열) movement and integrate the congregation into a respectable denomination. From an outside perspective, this could be seen as a legitimate reform or dissolution of a problematic cult. Yoo Jae-yeol (유재열) himself emigrated to the United States in late 1980 and the original Tabernacle organization was officially disbanded around that time. Under Oh (오평호)’s leadership, the church’s property was eventually sold to the government (for a park development) and the old Tabernacle Temple ceased to exist as an independent entity.
Within Shincheonji’s narrative, these same events are interpreted dramatically as the fulfillment of Revelation’s prophecies. They claim the Tabernacle Temple was originally the “heavenly tabernacle” but fell due to betrayal and invasion. When Yoo (유재열) invited Oh Pyeong-ho (오평호) (an outsider) to lead, Shincheonji sees Yoo (유재열) as “betraying” his calling and Oh Pyeong-ho (오평호) as the “destroyer” who introduced false teachings. Shincheonji teaches that Pastor Oh (오평호) and his colleagues from the Stewardship Education Center (SEC) correspond to the beasts and horns of Revelation 13 that waged war on the tabernacle for 42 months. According to Shincheonji doctrine, the Stewardship Education Center was an organization of pastors in 1981 that physically fulfilled the “beast from the sea” with its “seven heads and ten horns” described in Revelation 13. They explain that this group (the SEC) “invaded the Tabernacle Temple and destroyed it,” giving the “mark of the beast” to the congregation. In plain terms, Shincheonji alleges that a team of seven pastors from the SEC (with additional supportive ministers symbolized by ten horns) entered the Tabernacle Church and led its members astray with false doctrine – essentially marking them as belonging to “the beast”.
The period of this takeover is taught to be the “42 months” of destruction (three and a half years) mentioned in Revelation 13:5. Indeed, Shincheonji timelines often pinpoint late 1980 through 1984 (roughly three and a half years) as the duration in which the Tabernacle Temple was under the destroyers’ influence. During this time, all the former Tabernacle congregants supposedly either received the “mark” (accepting the new Presbyterian identity/teachings) or were scattered, and the first tabernacle was spiritually ruined. Lee Man-hee (이만희) then claims to have “overcome” these destroyers and left to establish the new church (Shincheonji) in March 1984, once the 42 months had passed.
From Shincheonji’s viewpoint, Oh Pyeong-ho (오평호) was the central figure of that destroyer group, sometimes identified as the “beast from the earth” who worked with the beast from the sea. (Initially, early Shincheonji materials had pointed to a different pastor as the “earth beast,” but later they taught it was actually Mr. Oh (오평호)). They also equate the SEC pastors with the “Nicolaitans” in Revelation 2 who infiltrated and defiled the church. In Shincheonji’s interpretation, receiving the “mark of the beast” was not a literal stamp but symbolized the Tabernacle members accepting the Presbyterian doctrines or authority of Oh (오평호)’s group, thus allying with secular Christianity instead of God. All these figurative elements – the seven heads, ten horns, mark of the beast, 42 months – are woven into Shincheonji’s theology as code for the real events involving Oh Pyeong-ho (오평호) and the Stewardship Education Center in 1980-1984. To believers in Shincheonji, this provides concrete proof that the Book of Revelation was realized: the “first heaven” (first tabernacle) passed away through betrayal and destruction, and a new spiritual Israel (Shincheonji) was created thereafter.
When Shincheonji’s account is compared with historical records and outside perspectives, a more nuanced picture emerges. Factually, Pastor Oh Pyeong-ho (오평호) did take over the remnants of Yoo’s (유재열) group and changed its affiliation to the Presbyterian Church. This was likely done openly and perhaps even with good intentions of rehabilitating members of a disgraced cult. There was indeed an organization called the Stewardship Education Center (or Stewardship Training Center) involved in retraining or re-educating cult members.
However, critics note that Shincheonji has adjusted or exaggerated certain details to fit the prophetic narrative. For instance, Shincheonji teaches there were “seven pastors” from SEC who infiltrated the Tabernacle, aligning neatly with the symbolic seven heads of the beast. In reality, contemporaneous witnesses suggest there was no fixed team of seven pastors assigned to this task; the number seven appears to have been retroactively applied for doctrinal symmetry. A recent court testimony by an individual familiar with the SEC indicated that “there was no concept of [exactly seven] pastors belonging to the Stewardship Training Center” and that several of the supposed seven never even set foot in the Tabernacle Temple except perhaps as guest speakers. In other words, the infiltration wasn’t as literal or cohesive as Shincheonji portrays.
Additionally, records show that some key leaders of the Tabernacle Temple had already left before Oh Pyeong-ho (오평호)’s tenure. By the time Lee Man-hee (이만희) claims to have delivered warning letters to the “seven messengers” of that church, most of those original seven had long gone (some left years earlier, some around 1980). This calls into question Shincheonji’s dramatic depiction of all seven church messengers heroically fighting or failing en masse during Oh (오평호)’s takeover. In fact, Shincheonji’s own narrative has evolved over time; for example, their identification of the “beast from the earth” shifted from one pastor to another (ultimately settling on Oh (오평호)) as details came to light. Such changes in doctrine are noted by ex-members as evidence that Shincheonji retrofits its story to maintain the appearance of a perfect prophetic fulfillment.
It’s also worth noting the difference in perspective on the Tabernacle Temple itself. Outside historians and Korean society viewed Yoo’s (유재열) Tabernacle Temple as an aberrant group that caused social problems and legal troubles in the 1970s. Its collapse under government pressure and internal scandal was, to most, a warranted end to a cult. Shincheonji, on the other hand, teaches that the Tabernacle Temple had been a legitimate “heavenly” church that only fell because of satanic intervention (through the SEC pastors). This doctrinal stance requires portraying figures like Pastor Oh Pyeong-ho (오평호) and Pastor Baek Dong-seop (백동섭) (one of the SEC ministers) as evil agents who “destroyed the tabernacle” – a claim so strong that it even became the subject of a defamation lawsuit in recent years. In that case, the plaintiffs argued that Shincheonji’s labeling of the late Rev. Baek (백동섭) as a satanic “beast” who ruined the church is an unfair distortion of historical facts. The court agreed to call in Oh Pyeong-ho (오평호) (now elderly but the only surviving member of that SEC group) as a witness to establish what actually happened. This illustrates how sharply Shincheonji’s narrative can diverge from the historical accounts held by others.
Oh Pyeong-ho (오평호)’s story encapsulates the divide between Shincheonji’s theological narrative and mainstream historical perspective. In Shincheonji’s theology, Oh Pyeong-ho (오평호) is the prophesied “destroyer” – the embodiment of the beastly forces in Revelation that opposed God’s work. They believe his actions in 1980-1981 fulfilled scripture by bringing about the fall of the “first tabernacle,” which then allowed the creation of a New Spiritual Israel under Lee Man-hee (이만희). All of Shincheonji’s unique terminology – the betrayer, the destroyer, 42 months, the Nicolaitans, receiving the mark, etc. – serve to cast real people and events into a biblical drama that gives Shincheonji divine legitimacy.
From an outside perspective, however, the same Oh Pyeong-ho (오평호) appears as a relatively ordinary figure: a pastor invited to help reintegrate a cult into orthodox Christianity, who did so by dissolving an abusive sect. The “Stewardship Education Center” was likely just a training program for clergy, and the “42 months” of activity were simply a transition period rather than a mystical tribulation.
In writing Shincheonji’s history, there is a mix of fact and fabrication. Shincheonji does base its story on real incidents (the change in leadership, the collapse of Yoo’s (유재열) church, etc.), but it adjusts details to fit the prophetic mold, sometimes even altering who’s who in the fulfillment as time goes on. By placing Oh Pyeong-ho (오평호) next to names like Balaam or the Beast, Shincheonji frames him as a cautionary figure – one who seemingly came as a lamb (a pastor) but spoke like a dragon, to use Revelation’s imagery. Meanwhile, the broader Christian community in Korea would remember Oh Pyeong-ho (오평호), if at all, as someone who tried to correct a deviant group (hardly the villain Shincheonji makes him out to be).
In summary, Oh Pyeong-ho (오평호)’s role depends on who’s telling the story. Shincheonji portrays him as the prophesied “son of destruction” who inadvertently proved their theology true , while historical observers see a pastor who stepped into a difficult situation during a crackdown on cults. A balanced view recognizes the facts – Oh Pyeong-ho (오평호) did lead the Tabernacle Temple’s final chapter – but also acknowledges that Shincheonji’s figurative interpretations (the seven heads, 10 horns, 42 months, marks, etc.) are a matter of religious belief rather than objective history. Understanding this helps separate the genuine history from the constructed narrative. Shincheonji members sincerely believe that Oh Pyeong-ho (오평호)’s actions fulfilled scripture, and thus they use consistent terminology to teach that betrayal, destruction, and salvation sequence. Outside perspectives may not share that belief, but they provide context so we can see how Shincheonji uses symbolic prophecy to reframe real events. By comparing the two views, we get a fuller picture of Oh Pyeong-ho (오평호)’s place in both the theology of Shincheonji and the actual history surrounding its founding.
- [Shincheonji Official – Testimony on the Fulfillment of Revelation (2022)]
(Used to identify Oh Pyeong-ho as the “destroyer” and details on the betrayal–destruction–salvation structure) - [천지TV – Reality of Revelation Chapters 10–11 (Shincheonji Drama)]
(Provides dramatized depiction of SEC and 42-month destruction from Shincheonji’s view) - [Free of Shincheonji – Shincheonji’s Reinterpretation of the Tabernacle Temple and SEC (PDF & Court Testimony)]
(Includes critical discussion and testimony on SEC’s role, including fact-checking Shincheonji claims about “seven pastors”) - [신천지 탈퇴자 증언 – Shincheonji Ex-Member Testimonies about SEC and Oh Pyeong-ho]
(Personal insights and inconsistencies noted in Shincheonji’s evolving interpretation of Pastor Oh and SEC pastors)
(Outlines SCJ’s timeline of betrayal, 42 months, and establishment of Shincheonji)
- [Encyclopedia of Cultic Movements in Korea (Unofficial translation excerpts)]
(Provides timeline of Tabernacle Temple collapse, Mr. Yoo’s exit, Oh’s appointment, and early Shincheonji claims)
- [“The Creation of Heaven and Earth” by Lee Man-hee (SCJ publication)]
(Cited from SCJ theological books describing betrayal–destruction–salvation model and beast figures, no public URL available) - [“The Physical Fulfillment of Revelation” by Lee Man-hee (SCJ book)]
(Cited in doctrinal structure and figurative meaning such as 7 heads, 42 months, and mark of the beast – SCJ internal text)
Additional References for more Exploration
1. Historical Pressures on New Religions (Late 1970s-Early 1980s)
2. Yoo Jae-yeol's Leadership and Stepping Down
However, the movement was soon hit by scandals, including allegations of fraud, corruption, and member abuse, which drew public attention and police investigation. In 1975, Yoo and other leaders were arrested for crimes ranging from embezzlement to violence. Officials reported alarming conditions within the group, noting a “very high” mortality rate at the compound and that leaders had extorted all of the believers’ property while neglecting their basic needs. According to investigative reports, Yoo and his lieutenants had seized members’ homes and farms and had also committed sexual abuse against female followers. These scandals damaged the group’s integrity and led to intense government scrutiny.
By 1980, Yoo Jae-yeol’s reputation was tarnished; he had served a prison sentence of about two and a half years and was on probation for fraud. In the same year, South Korea’s new regime was aggressively targeting groups like his. Sensing the threat, Yoo abruptly resigned from his leadership position in March 1980. He decided it would be safer for an outsider to take over the church. To the surprise of many followers, Yoo invited Pastor Oh Pyeong-ho, a minister from a mainstream Presbyterian denomination, to lead the Tabernacle Temple in his place. Yoo then left South Korea for the United States in October 1980, effectively abandoning the movement he had founded. By doing so, he hoped the community might survive by shedding its “cult” image, but this decision also marked the end of an era for the group.
Oh Pyeong-ho's Reforms and Presbyterian Affiliation
Working with the Christian Stewardship Education Center (a church-led anti-cult initiative), he sought to affiliate the Tabernacle Temple with the Presbyterian Church of Korea. The reform culminated in September 1981, when 17 evangelists from the Tabernacle Temple were officially ordained as Presbyterian ministers, and the sect was formally merged into the Presbyterian denomination. Under Pastor Oh’s leadership, the church was even renamed to Isaac Presbyterian Church. From the perspective of Pastor Oh and the government, these actions were intended to preserve the community by bringing it back into orthodox Christianity. By adopting a new name and orthodox doctrine, the Tabernacle Temple could shed its “cult” label and avoid being shut down. This outcome was praised by authorities and mainstream church leaders as a victory, as a notorious sect had been absorbed and “cleansed” through proper doctrine.
Despite these reforms, the Tabernacle Temple’s original identity was effectively dissolved. On September 14, 1981, Yoo Jae-yeol signed a contract that relinquished all control of the church’s affairs to the Presbyterian reformers (Pastor Oh and a SEC official). He gave up any remaining authority and soon went into exile abroad. Most of the Tabernacle Temple’s members were either integrated into mainstream congregations or drifted away during this transition. The sect’s property in Gwacheon, which believers had once considered “holy ground” while awaiting the end of the world, was sold to the Seoul city government and demolished to create a public park and an amusement park (Seoul Grand Park). Pastor Oh’s affiliation with the Presbyterians succeeded in ending the controversial movement, not by saving it as a distinct group, but by dismantling it and dispersing its people into a different fold.
4. Shincheonji's Theology: Betrayal, Destruction, and Salvation
Shincheonji provides a theological explanation for the Tabernacle Temple’s failure, framing the events in terms of biblical prophecy rather than organizational problems. A central tenet of Shincheonji’s doctrine is that history follows a divine pattern of “betrayal-destruction-salvation”. This means that when God begins a work, the initial chosen group may betray God’s covenant, leading to its destruction, but a new work of salvation ultimately arises through a new leader. Shincheonji teaches that this sequence is foreshadowed in the Book of Revelation and other scriptures and believes it was literally fulfilled in Korea during the Tabernacle Temple’s collapse.
According to Shincheonji’s interpretation, Yoo Jae-yeol was the “betrayer” — the leader who was initially called by God but who fell into error and broke the covenant. They cite Yoo’s actions, such as his failed prophecy, his later worldliness, and his ultimate decision to hand the church over to “outsiders,” as the betrayal that spiritually doomed the group. Oh Pyeong-ho is labeled the “son of destruction,” the agent through whom the Tabernacle Temple was destroyed. In Shincheonji’s view, Pastor Oh’s alliance with the mainstream church, though intended to reform the group, was actually the fulfillment of a prophecy that the first tabernacle would be judged and removed. Finally, Lee Man-hee is presented as the one who brings salvation, often referred to as the “victor” or “the one who overcomes”. Shincheonji members believe Lee was chosen to establish a new spiritual temple after witnessing the betrayal and destruction of the former one. In their eyes, Lee Man-hee is the “promised pastor” who overcame Satan’s attack on the Tabernacle Temple and founded the true new church (Shincheonji) that will complete God’s work. This narrative transforms the collapse of the Tabernacle Temple into a predestined step in God’s plan: the old, corrupt “tabernacle of the seven golden lampstands” had to fall, and a new “Temple of the Tabernacle of the Testimony” (Shincheonji) would rise in its place.
42 Months of Destruction: Oh Pyeong-ho's Role in Shincheonji Prophecy
Early Shincheonji teachings even identified Pastor Oh Pyeong-ho as the figurative beast in Revelation — the “beast with seven heads and ten horns” — who ruled the Tabernacle Temple for 42 months while carrying out its destruction. (In later teachings, Shincheonji shifted this “beast from the sea” title mainly to Mr. Tak Seong-hwan, the SEC official involved in the merger, but the concept remains similar) . During this period, Shincheonji claims that “Satan” was attempting to destroy God’s chosen people by using outside forces like Pastor Oh and the Presbyterian Church.
Shincheonji doctrine holds that Lee Man-hee and a fellow believer were the “Two Witnesses” of Revelation 11 who opposed this takeover. Just as the Two Witnesses in scripture are attacked by a beast and lie dead for “three and a half days,” Shincheonji claims this was symbolically fulfilled when Lee Man-hee and another loyal evangelist were arrested and silenced for about three and a half years during the conflict. (Lee was indeed jailed in late 1981 on defamation charges after protesting the merger and later received a suspended sentence that prohibited him from proselytizing for several years) . Shincheonji teaches that these three and a half years of legal restraint were the prophetic “three and a half days” of the Witnesses’ death, during which “the breath of life” (God’s word) could not be proclaimed by them. However, as Revelation describes, after that period the two witnesses were revived; Shincheonji parallels this to Lee Man-hee’s release and the end of his probation, after which he was free to preach again.
In March 1984, exactly 42 months after the fall began, Lee Man-hee founded Shincheonji Church of Jesus. To Shincheonji members, this is not a coincidence but the literal fulfillment of God’s timeline. They believe Lee “overcame” the 42 months of trials, endured persecution, did not give up his faith, and emerged to establish the new spiritual Israel. In their eyes, this proved that he is “the one who overcomes” (a term from Revelation) and that God was with him while the “destroyers” failed. Every element of the Tabernacle Temple’s demise thus gains symbolic meaning: the betrayal (Yoo turning worldly), the destruction (Oh and others taking over for 42 months), and the eventual salvation (Lee’s new church) are seen as the real-world fulfillment of biblical prophecy that had been hidden in metaphors. Shincheonji’s use of this story reinforces their conviction that the end-times events in Revelation have already occurred in Korea, with their own founder as a key protagonist.
Why Reforms Couldn't Save the Group: Outside Perspectives
Furthermore, Yoo’s leadership was characterized by financial wrongdoing and authoritarian control. The community lived communally near Cheonggyesan (Mt. Cheonggye), turning over their assets and labor to the church, but this model led to abuse. Investigations revealed that members’ homes, land, and even businesses were confiscated or placed under church control. The leaders lived in luxury (with a “luxury house” being built for Yoo with follower donations), while some rank-and-file members went hungry. Such exploitation caused discontent and was unsustainable in the long run. South Korean society and media increasingly labeled the group as a fraudulent cult, and ex-members likely felt a very personal sense of betrayal due to these excesses.
When the government and the Presbyterian Church intervened around 1980-1981, it was partly because the Tabernacle Temple was already falling apart. Yoo Jae-yeol had lost much of his moral authority due to the scandals and his criminal conviction. In fact, the downfall of the Tabernacle Temple had started before Pastor Oh even arrived; Yoo’s arrest in 1975 and the resulting negative press had caused the congregation to shrink and had emboldened members’ families to pull their loved ones out. By 1980, Yoo himself chose to flee overseas rather than face further backlash. The government’s “reform,” which involved installing Pastor Oh and merging the church with the Presbyterians, can be viewed as the final blow to an already struggling movement.
The reforms did not so much save the Tabernacle Temple as confirm that it had no future as an independent sect. Many followers did not fully embrace the new Presbyterian identity; they either joined other churches or simply left organized religion after their messianic leader was gone. Structurally, the group had been built around an 18-year-old self-proclaimed prophet and an imminent apocalypse that never happened. Once these two pillars — a charismatic leader and apocalyptic urgency — crumbled, there was little left to hold the flock together. The mainstream Presbyterian framework, with its more traditional worship and theology, likely felt empty to members who had spent years in an intense, close-knit millenarian sect. Culturally, the Tabernacle Temple’s members were accustomed to a radical, separatist lifestyle, so being absorbed into a conventional church was a shock that many could not accept. As a result, the movement faded away despite Pastor Oh’s well-intentioned efforts. From an outside perspective, one could say the Tabernacle Temple “collapsed under its own weight,” as its prophecy failed, its leader fell from grace, and external pressure finished the job.
Shincheonji's Doctrine vs. Historical Reality
However, when this is compared to historical facts from outside sources, a different picture emerges. Mainstream historians and Christian leaders in Korea describe the fall of the Tabernacle Temple in terms of human decisions and consequences, not prophetic destiny. They point out that Pastor Oh Pyeong-ho was not a satanic infiltrator but a reformer who worked with church authorities to address what they saw as a heretical and harmful group. The “42 months” were simply a three-and-a-half-year period during which the Tabernacle Temple’s property was sold, its members were reassigned, and its remaining holdouts (like Lee) engaged in legal battles, all under a very earthly campaign by an authoritarian government to “purify” the religious scene. The Shincheonji narrative even contains some mixed-up details; for example, it conflated Mr. Tak Seong-hwan (the Presbyterian coordinator who helped merge the Tabernacle Temple) with Rev. Tak Myeong-hwan (an independent cult researcher), as if they were one villainous figure. In reality, Rev. Tak Myeong-hwan never went to the Tabernacle Temple and had no formal power to destroy it; he was an outside critic who published magazines. Such discrepancies demonstrate that Shincheonji’s version of events is shaped to fit its theological framework, sometimes at the expense of literal accuracy.
In comparing the two views, one could say that Shincheonji’s account sacralizes the story, while historical accounts secularize it. From Shincheonji’s perspective, God orchestrated the Tabernacle Temple’s rise and fall; from an outside perspective, men and institutions were responsible. Neither view is simply “wrong” in its context; one is a matter of faith, and the other is a matter of documented fact. For instance, Shincheonji teaches that the Tabernacle Temple fell because it betrayed God’s trust by becoming worldly and joining hands with “Babylon” (the conventional church). A historian would counter that it fell because its leader was convicted of fraud and its land was seized by the city — a collapse resulting from scandal and policy, not divine judgment. Shincheonji venerates Lee Man-hee as the victorious overcomer who had secret knowledge of Revelation. In contrast, skeptics note that Lee was a follower of Yoo who opportunistically started a new group after a power struggle. They might credit Lee’s success not to prophecy but to his personal charisma and the appeal of his teachings to disaffected ex-cult members.
In the end, the Tabernacle Temple did not survive for a combination of religious, social, and institutional reasons. Shincheonji’s doctrinal view encapsulates these events in biblical symbolism, which for believers validates their faith that even a tragic collapse was part of God’s plan. Outside observers focus on more concrete lessons, such as the perils of extreme charismatic leadership and the lengths to which the government and churches went to counter what they saw as dangerous cults. Both perspectives tell the story of the Tabernacle Temple’s fall, one through the language of scripture and the other through the lens of history. A balanced understanding might acknowledge that for the followers who lived through it, these events felt apocalyptic and profound, but one can also recognize the very real-world factors—such as law enforcement, broken trust, and leadership vacuums—that ultimately caused this once-thriving ministry to crumble.
In the theology of Shincheonji (SCJ), every major event in the Book of Revelation is interpreted not only spiritually but also through physical fulfillment, meaning that each prophecy must appear through actual people, events, and locations on earth. Within this framework, Mr. Oh Pyung-ho holds a symbolic and pivotal role. His identity is not merely historical—it is figurative, based on SCJ’s teaching that Revelation is being fulfilled today through real people.
Who Is Mr. Oh in SCJ Fulfillment?
Mr. Oh was a Presbyterian pastor and professor at Hapdong Theological Seminary, known for his role in church reform movements during a time of increasing religious suppression under South Korea’s authoritarian government (late 1970s–early 1980s).
Mr. Oh Pyung-ho is interpreted as the destroyer who comes into the Tabernacle Temple and causes its fall from within. This is tied directly to the betrayal-destruction-salvation framework SCJ uses to explain the end times. Mr. Oh’s role is based on events that occurred historically in the Tabernacle Temple in Gwacheon, where he was invited by Mr. Yoo (Yoo Jae-yeol) to serve as the educator of the Stewardship Education Center (SEC). According to SCJ, Mr. Oh’s presence led to the betrayal and destruction of the Tabernacle Temple, as he and the seven pastors from SEC spiritually deceived the congregation, leading them away from the truth.
Symbolism from Revelation
Here’s how SCJ connects Mr. Oh to the Book of Revelation through parables:
1. Beast from the Earth – Revelation 13:11
“Then I saw another beast coming up out of the earth. He had two horns like a lamb but spoke like a dragon.” — Revelation 13:11
This is the core metaphor used by SCJ to identify Mr. Oh. The image is of someone who appears gentle and religious (like a lamb), but speaks deceitfully (like the dragon—Satan). According to the SCJ Bible Study:
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Mr. Oh taught false doctrines under the guise of reformation and education.
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He appeared to be a man of truth (a pastor), but brought in teachings from Babylon—interpreted by SCJ as denominations corrupted by man-made doctrines.
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His “horns” represent authority as a religious educator, while his speech reflects spiritual lies.
Shincheonji uses this passage to argue that Mr. Oh was a destroyer disguised as a savior, fulfilling this beast’s role by infiltrating the Tabernacle Temple and misleading its congregation.
In this way, Mr. Oh is seen as a destroyer disguised as a shepherd, just as the beast in Revelation 13 appears to be religious but speaks deception.
2. The Destroyer Sent by God – Jeremiah 51:20
“You are my war club, my weapon for battle—with you I shatter nations…” — Jeremiah 51:20
In SCJ theology, even the enemy is sometimes used by God to carry out judgment. Mr. Oh is described not simply as an enemy of truth, but as a tool God permitted to test and judge the corruption inside the Tabernacle Temple.
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Just as Babylon destroyed corrupt Israel in the Old Testament, Mr. Oh represents Babylon’s spiritual fulfillment—bringing judgment upon the fallen leaders of the Tabernacle Temple.
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This act of destruction was necessary to clear the way for salvation through the “one who overcomes”—Lee Man-hee.
This reinforces SCJ’s betrayal–destruction–salvation pattern: destruction is not random chaos—it is planned, timed, and symbolic.
3. The 7 Heads and 10 Horns – 13:1; 17:9–10
“I saw a beast coming out of the sea. It had ten horns and seven heads…” — Revelation 13:1
SCJ teaches that the “seven heads” are the seven pastors trained by Mr. Oh at the SEC. These seven are symbolic of the leadership that took control of the Tabernacle Temple and enforced his teachings.
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They are not literal beasts, but represent human leaders who misled the church.
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SCJ sees the number 7 as representing completeness—so the presence of seven corrupt pastors means total spiritual takeover.
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Revelation 17:9 says, “The seven heads are seven hills on which the woman sits. They are also seven kings…”—SCJ interprets this as false spiritual rule.
4. The 42 Months of Destruction – Revelation 13:5
“The beast was given a mouth to utter proud words and blasphemies and to exercise its authority for forty-two months.”
— Revelation 13:5
“The beast was given a mouth to utter proud words and blasphemies and to exercise its authority for forty-two months.” — Revelation 13:5
SCJ applies this literally to the time period from March 1981 to July 1984, marking when Mr. Oh and the SEC held power over the Tabernacle Temple.
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During these 42 months, the “beast” (Oh and his system) exercised authority, spreading false teaching.
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This duration is not random—it is drawn from Revelation as a measured time of judgment.
After 42 months, the “chosen tabernacle” is judged and “fallen,” and only the overcomer who saw it all (Lee Man-hee) is left standing to testify to what took place.
Mr. Oh as a Modern Fulfillment of False Prophets and Wolf in Disguise (Matthew 7:15)
“Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.”
This verse is used by SCJ to reinforce the image of Mr. Oh as a wolf in sheep’s clothing—a religious leader who looked good on the outside, but led God’s people astray.
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His outward role as pastor and educator masked a spirit of deception, according to SCJ.
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The spiritual betrayal that resulted from his leadership is seen as a direct fulfillment of this warning from Jesus.
Other verses cited by SCJ to support the figurative role of Mr. Oh as a false prophet or destroyer include:
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Matthew 7:15 — “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves.”
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2 Thessalonians 2:3–4 — “The man of lawlessness… sets himself up in God’s temple, proclaiming himself to be God.”
SCJ uses these verses to emphasize the deceptive nature of the destroyer. Mr. Oh, in their teaching, did not appear evil—but his actions led many astray by introducing worldly teachings into what they claim was the chosen church at the time.
Result: Fall of the Tabernacle Temple
According to Shincheonji:
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Mr. Oh’s leadership led to the collapse of the Tabernacle Temple.
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He became the “beast from the earth,” the destroyer figure, and his pastors the “seven heads.”
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The Tabernacle Temple’s fall was not a failure, but a prophetic necessity.
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It created the environment in which Lee Man-hee, the “one who overcomes,” could emerge to testify and begin the new creation (Shincheonji).
Outside observers would interpret the collapse as:
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The result of failed reform efforts, lack of theological unity, or external government pressure.
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A period of confusion and disintegration, not prophetic fulfillment.
But for SCJ, Mr. Oh is a central figure in Revelation’s fulfillment, representing both the tool of judgment and the catalyst for a new spiritual age.
This pattern mirrors the structure SCJ finds throughout the Bible: just as Judas betrayed Jesus and Babylon captured Israel, so too did Mr. Oh fulfill the role of betrayer and destroyer before salvation could come.
Summary of SCJ’s View of Mr. Oh
| Aspect | SCJ Figurative Explanation |
|---|---|
| Beast from the Earth | Revelation 13:11 – Mr. Oh appears religious but brings false teaching |
| Destroyer Used by God | Jeremiah 51:20 – Tool of judgment upon a corrupt spiritual house |
| 42 Months of Authority | Revelation 13:5 – Period from March 1981 to July 1984 under his destructive leadership |
| 7 Heads of the Beast | Revelation 17:3 – Seven pastors of SEC under his leadership |
| False Prophet/Wolf | Matthew 7:15 – Appeared righteous but brought spiritual ruin |
Outside Perspective: Historical or Theological?
While Shincheonji presents Mr. Oh as a symbolic destroyer fulfilling prophecy, outside observers (including ex-members and religious scholars) tend to interpret the situation differently:
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Mr. Oh’s invitation to the Tabernacle Temple is seen as a practical reform attempt by Mr. Yoo to avoid government suppression by affiliating with mainstream Christianity.
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The destruction of the church is viewed as a collapse due to internal theological conflicts, disorganization, and external pressure—not a spiritual fulfillment.
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Critics argue that SCJ reinterprets these historical events into a narrative that centers Lee Man-hee as the only one who overcomes and testifies.
What Are the “Wars” in Revelation According to Shincheonji?
In the eyes of Shincheonji, every war in Revelation represents a spiritual conflict over:
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Truth vs. Lies
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God’s word vs. Man’s traditions
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Testimony vs. Deception
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The Promised Pastor (Overcomer) vs. the False Prophets/Beast
These are not visible wars with weapons—they are invisible battles over doctrine and spiritual authority.
Example 1: Revelation 12 – War in Heaven
“Then war broke out in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back.”
— Revelation 12:7
SCJ Interpretation:
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This is a spiritual war between God’s pastors (Michael = symbol of the overcomer) and Satan’s pastors (the dragon = destroyer).
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The battlefield is not heaven in the sky but God’s tabernacle on earth, which becomes the battleground for truth.
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The war results in the dragon being hurled down, symbolizing the fall of the destroyer and his pastors (like Mr. Oh and SEC leaders).
This matches how SCJ interprets the 42-month rule of the beast—it’s a time of doctrinal corruption, and the war is God’s word vs. man’s teaching.
Example 2: Revelation 13 – Beast Waging War
“It was given power to wage war against God’s holy people and to conquer them…”
— Revelation 13:7
SCJ Interpretation:
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This describes the beast from the earth (Mr. Oh) and his system spiritually persecuting the saints of the Tabernacle Temple.
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The “war” is their control over teaching, forcing God’s people to accept false doctrine or face expulsion.
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It’s during this “war” that the saints are conquered, meaning they submit to false teaching or become spiritually defiled.
Again, no physical weapons—just the power of words, doctrines, and deception.
Example 3: Revelation 17 – War Against the Lamb
“They will wage war against the Lamb, but the Lamb will triumph over them…”
— Revelation 17:14
SCJ View:
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“The Lamb” symbolizes Jesus and the one who testifies on His behalf (the overcomer = Lee Man-hee).
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The beast and its kings (symbolizing religious leaders) oppose the testimony.
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The war is them rejecting or attacking the revealed word, while the overcomer prevails by delivering the true testimony.
This is why SCJ says “testimony ends debate.” In their view, the real battle is about who has the correct interpretation of prophecy, and the one who has seen and heard (Rev 1:2) becomes the final authority.
How It Connects to Mr. Oh
Mr. Oh, in this theological framework, is part of the enemy army in the war. According to SCJ:
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He’s not just a man—he’s the commander of false doctrine in the spiritual battlefield.
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He leads the beast system that wages war on the truth by corrupting the Tabernacle Temple.
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The pastors trained under him are like foot soldiers, enforcing doctrine that appears godly but opposes Revelation.
Thus, the “war” Mr. Oh wages is the 42-month suppression of the truth, while Lee Man-hee, as the overcomer, defeats that war by holding onto the testimony and not compromising.
Summary
| War in Revelation | Literal Meaning | SCJ Interpretation |
|---|---|---|
| Rev 12 – War in Heaven | Angels fighting with Satan | Spiritual pastors fighting with false teachers |
| Rev 13 – Beast’s War | Beast conquers saints | SEC conquers true believers with false doctrine |
| Rev 17 – War on Lamb | Beast attacks Jesus | Leaders oppose the overcomer’s testimony and interpretation |
So in SCJ, war equals doctrine, victory equals testimony, and the weapon is the Word.
Conclusion
In Shincheonji’s doctrine, Mr. Oh is not just a man—he is a spiritual symbol of betrayal and destruction, used by God to fulfill the Book of Revelation. Through figurative interpretation of verses from Revelation, Jeremiah, Matthew, and Thessalonians, SCJ teaches that his actions set the stage for a greater salvation. Whether one sees this as divine fulfillment or doctrinal revision depends on the lens through which these events are viewed.
If you’d like, I can also provide diagrams or summary slides showing how Mr. Oh fits into the larger betrayal–destruction–salvation pattern used in SCJ theology.
Please take the time to check the Bible verses we’ve provided as references. Use them as a guide for your own understanding and discernment. It’s important to verify and confirm information with external sources, witnesses, and experts to ensure validity and transparency. Additionally, remember to pray for wisdom as you seek to identify any errors and ensure that your understanding aligns with biblical teachings.