Shincheonji often uses the language of light, darkness, and harvest to argue that the church has fallen into betrayal and destruction, and that only their organization represents the true “light” at the time of salvation. They point to Jesus’ parable of the wheat and the tares, insisting that it foretells a complete corruption of Christianity, with only Shincheonji remaining as the “barn” where the wheat is gathered.
Yet when we examine Scripture itself, we see a different picture. Jesus declares Himself to be the light of the world, and He promises that His light will not be overcome by darkness. The Holy Spirit preserves the church in truth, and the Word of God equips believers to remain steadfast. The parable of the wheat and the tares does not predict the failure of Christ’s church, but instead shows the coexistence of good and evil until the end of the age, when God Himself will make the final separation.
This article unpacks Shincheonji’s claims and contrasts them with the biblical witness, showing that light and darkness are not alternating eras of church history but simultaneous realities in the world, and that the wheat and tares point to God’s final judgment, not the rise of a new exclusive group.
Be aware that groups like Shincheonji often respond to criticism by subtly adjusting their doctrine—a common tactic involving denial, adaptation, and manipulation; is a common tactic among high-control organizations. They may gather information on critics and “flip the script,” portraying exposure as persecution or misinformation. It’s essential to carefully observe doctrinal shifts rather than accepting new explanations at face value. Stay vigilant against gaslighting through evolving teachings designed to counter today’s realities and criticisms. (Read More)
Light, Darkness, and the Wheat and the Tares
Shincheonji frequently appeals to Jesus’ parable of the wheat and the tares in Matthew 13 as proof that, shortly after the apostolic era, Christianity fell into a prolonged state of spiritual darkness lasting nearly two thousand years. In their interpretation, the “good seed” of truth sown by Jesus and His disciples was quickly overshadowed by the “tares” — false teachings planted by the enemy while the “workers” (the apostles) had fallen asleep. As these tares multiplied, the church became increasingly corrupted, producing a mixed field where truth and falsehood were indistinguishable. For Shincheonji, this explains the fragmentation of denominations, the rise of traditions not rooted in revelation, and the inability of believers throughout history to attain full understanding of God’s word. They contend that only at the time of harvest — the Second Coming — can the wheat be separated from the tares, marking the end of the long era of confusion and darkness.
Jesus makes it clear that His light does not disappear when He leaves the world, but continues to shine through His followers:
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John 8:12 – “The one who follows Me will not walk in the darkness, but will have the Light of life.”
Anyone who follows Jesus is promised the light of life, meaning His light remains present in His disciples, not extinguished at His departure. -
Matthew 5:14–16 – “You are the light of the world. A city set on a hill cannot be hidden… your light must shine before people, in such a way that they may see your good works, and glorify your Father who is in heaven.”
Jesus explicitly transfers the imagery of light to His disciples, commanding them to carry His light to the world. -
Philippians 2:15–16 – “So that you will prove yourselves to be blameless and innocent, children of God above reproach… among whom you appear as lights in the world, holding firmly the word of life.”
Paul affirms that believers continue to shine as lights in the world by holding on to the word of life, directly contradicting the claim that light disappeared after the apostles. -
Ephesians 5:8–9 – “For you were once darkness, but now you are light in the Lord; walk as children of light (for the fruit of the light consists in all goodness, righteousness, and truth).”
Believers are not merely recipients of light — they become light themselves through Christ, living as continual witnesses of His truth. -
1 Thessalonians 5:5 – “For you are all sons of light and sons of day. We are not of night nor of darkness.”
The early church was explicitly reminded that their identity as children of light was enduring, not temporary or lost to corruption. -
1 Peter 2:9 – “But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light.”
The church is continually called out of darkness into light, given the task of proclaiming God’s truth across generations.
Together, these passages demonstrate that Jesus’ light did not vanish with His ascension. Rather, it was entrusted to His people — the church — who carry it forward through the Spirit’s empowerment. To claim that the light disappeared for 2,000 years not only contradicts these promises but also erases the historic witness of believers who faithfully lived as “children of light” throughout every generation.
Unfortunately, Shincheonji’s interpretation of “light” is contradicting the very words of Jesus.
Jesus promised that His people would not be left without truth after His ascension. Instead, He sent the Holy Spirit to remain with the church and guide them across every generation.
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John 16:13 – “When He, the Spirit of truth, comes, He will guide you into all the truth.”
The Spirit’s role is continual, leading the church into truth not for a short season, but until the end of the age. -
John 14:16–17 – “I will ask the Father, and He will give you another Helper, that He may be with you forever; that is the Spirit of truth…”
Jesus emphasizes that the Spirit abides forever. This directly rules out the notion of a 2,000-year vacuum where the truth disappeared. -
Matthew 28:20 – “And behold, I am with you always, even to the end of the age.”
Jesus Himself promises His ongoing presence with His disciples through the Spirit, making abandonment impossible.
Paul explicitly describes the church as the continuing vessel of God’s truth:
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1 Timothy 3:15 – “The household of God, which is the church of the living God, the pillar and support of the truth.”
If the church is the pillar and foundation of the truth, then the claim that it collapsed into total darkness for two millennia raises a serious contradiction. Why would Jesus establish the church as the pillar of truth only to let it rot away almost immediately after His ascension? For Shincheonji’s narrative to be true, Jesus would have knowingly built His church on sand, not on the rock He declared in Matthew 16:18: “I will build My church, and the gates of Hades will not overpower it.”
To suggest that Satan triumphed for nearly 2,000 years is not only inconsistent with this promise, but it undermines Christ’s own declaration about the permanence of His church.
Jesus identifies Himself as the Good Shepherd who never abandons His flock:
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John 10:11 – “I am the good shepherd; the good shepherd lays down His life for the sheep.”
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John 10:27–28 – “My sheep hear My voice, and I know them, and they follow Me; and I give them eternal life, and they will never perish; and no one will snatch them out of My hand.”
If Christ’s sheep hear His voice and cannot be snatched from His hand, then the idea that the enemy entirely overcame the church contradicts Jesus’ own words. The Good Shepherd does not lose His flock to wolves for 2,000 years.
In the Book of Revelation, heaven (Greek: οὐρανός, ouranos) is never a metaphor for the institutional church or a particular group of believers, but always signifies the transcendent realm where God dwells, Christ is enthroned, and the saints and angels worship eternally. This is evident from the opening vision of the heavenly throne room (Revelation 4:1–11), where John describes seeing a door “standing open in heaven,” then being summoned into a space filled with majesty, the enthroned One, and perpetual praise—a setting fundamentally distinct from any earthly gathering or organization.
Throughout Revelation, every true scene of “heaven” underscores this otherworldly, uncontaminated nature. In Revelation 5:11–13, multitudes of angels and every creature join in the worship of the Lamb, again presenting heaven as the uncontested center of glory and sovereignty. In Revelation 7:9–17, a “great multitude that no one could count,” drawn from all nations, is depicted standing before the throne and the Lamb, forever secure and blessed. These scenes frame heaven as the ultimate destiny of the saints, not as a present, vulnerable organization that can be infiltrated or corrupted.
This separation between heaven and earth is reinforced linguistically and thematically after the casting out of Satan in Revelation 12:7–10. With the dragon and his angels expelled, the text issues a call: “Therefore rejoice, O heavens and you who dwell in them!” (Revelation 12:12). From that moment, heaven’s safety and joy are absolute, while only “the earth and the sea” become the stage for woe, wrath, and spiritual warfare. Heaven henceforth is portrayed as permanently secure—the home of those who have overcome, not of those in jeopardy of defeat.
By contrast, judgment and spiritual conflict are localized to earth. In Revelation 13:7–8, the beast is given authority to “make war on the saints and to conquer them,” but this conquest is explicitly limited to “every tribe, people, language and nation” and “the inhabitants of the earth.” In Revelation 14:6–10 and following, the announcements of judgment, the reaping of the earth, and the bowl plagues are all exclusively earth-bound in effect; heaven is the theater of worship, not of defeat.
Collapsing “heaven” into an earthly, fallible institution, as Shincheonji does, contradicts the entire narrative structure and message of comfort and victory in Revelation. Doing so erases the hope of a secure kingdom that God promises to overcomers, undermines the distinction between that which is eternal and untouchable and that which is passing and prone to trial, and effectively discards the very security that Scripture gives to believers in Christ. Revelation’s heaven is and remains the realm of unshakeable victory, a reality that no beast, dragon, or human institution can compromise.
| Key Argument | Biblical Evidence / Logic | Implication | Contradicts SCJ By… |
|---|---|---|---|
| “Heaven” means God’s transcendent realm | Greek ouranos always refers to God’s dwelling place/throne, angels, glorified saints (Rev 4, 5, 7) | Heaven is spiritually pure, inviolable, and distinct from any church organization | SCJ equates “heaven” with a fallible, corruptible institution or group |
| Scenes of victory, worship, and security | Rev 4:1–11; 5:11–13; 7:9–17 show unceasing worship, victory, and security in heaven | Heaven is the center of divine rule and triumph | SCJ claims “heaven” can suffer betrayal, defeat, or apostasy, which contradicts every biblical scene of heaven |
| After Satan’s expulsion, heaven is secure | Rev 12:7–12 — Satan’s defeat leads to permanent rejoicing and no further threat to heaven | “Rejoice, O heavens!” = Heaven is forever safe from evil | SCJ’s timeline claims heaven is conquered (Rev 13), but Rev 12 says it never is |
| Judgment/war always happens on earth | Rev 13:7–8; 14:6–10 — the beast’s authority/conquest is over “inhabitants of the earth,” not heaven | Spiritual warfare is earth-bound; heaven is untouched | SCJ erases this distinction, saying heaven is “overcome” |
| Churches are not heaven itself | Rev 2–3 — seven churches receive messages and judgments, but none are defined as “heaven” | The spiritual fate of local churches isn’t the fate of heaven | SCJ reads “heaven” as earthly organizations, not as God’s dwelling |
| Apocalypse imagery upholds distinction | Rev 4–5 (throne, Lamb, angels) set apart from earthly woes (Rev 8–16) | Heaven = ultimate destiny and crown for overcomers | SCJ collapses the realm of security and reward into one of loss and defeat |
In Scripture, “light” is never portrayed as fragile or temporary, flickering out the moment Jesus ascended. God Himself is light (1 John 1:5), and Jesus declared, “I am the Light of the world” (John 8:12). He promised that anyone who follows Him “will not walk in the darkness, but will have the Light of life.” Far from disappearing, this light was entrusted to His disciples when He told them, “You are the light of the world” (Matt. 5:14–16). The apostles carried this forward, teaching that believers are “children of light” (Eph. 5:8–9) and that they shine as “lights in the world” by holding to the word of life (Phil. 2:15–16). Paul even defined the church itself as “the pillar and support of the truth” (1 Tim. 3:15). These are not empty words. If Christ Himself claims His people are light and that His church upholds the truth, then the idea that the world plunged into 2,000 years of darkness immediately after His ascension makes Him out to be a liar.
Shincheonji’s reinterpretation of light distorts the gospel by tying it exclusively to the so-called “Promised Pastor” of each era, culminating in their leader today. According to them, Jesus’ departure meant the light vanished, the church collapsed, and for two millennia Satan reigned unchecked until SCJ appeared to restore truth. But this directly denies Jesus’ promises: “I am with you always, even to the end of the age” (Matt. 28:20) and “the Spirit of truth… will be with you forever” (John 14:16–17). If SCJ is right, then Christ abandoned His sheep to wolves, His Spirit failed to guide the church, and the gates of Hades prevailed against His kingdom (Matt. 16:18). That is not the Jesus of Scripture — that is the Jesus of Shincheonji’s imagination.
| Biblical Definition | SCJ’s Interpretation |
|---|---|
| God is light (1 John 1:5), Christ is the light (John 8:12), and believers reflect this light (Matt. 5:14–16). | Light = revealed word of God through the “Promised Pastor” of each era, culminating in Lee Manhee today. |
| The light continues through the Spirit, the Word, and the church until the end of the age (John 14:16–17; Matt. 28:20). | The light disappeared for ~2,000 years after Jesus’ ascension, leaving the church in darkness. |
| The church is the pillar and foundation of the truth (1 Tim. 3:15), entrusted to carry the light of Christ. | The church fell into corruption; only SCJ at the “harvest” restores the true light. |
| Christ promises His sheep will not be snatched from His hand (John 10:28). | The sheep wandered in darkness until SCJ’s restoration. |
From a Shincheonji (SCJ) perspective, the “field” in the parable of the wheat and the tares (Matthew 13:24–30) is not simply the entire world in a general sense, but more specifically the religious world—what they call the “world of Christianity.” They argue that since Jesus likens the kingdom of heaven to the sowing of seed, the field must represent the sphere where God’s word is planted and expected to grow, namely the church. In their interpretation, the “good seed” are those who receive and understand the revealed word, while the “weeds” are those planted by the devil—false pastors, doctrines, and believers within Christianity who corrupt and oppose the truth. Thus, the field becomes the battleground of God’s word and Satan’s lies, and the parable illustrates how both true and false believers coexist in the same religious world until the time of harvest, when God’s chosen worker (whom SCJ identifies as the Promised Pastor) gathers the good seed into the barn (their church) and burns the weeds. This framing allows SCJ to argue that salvation is only possible through their interpretation of the parable and their leader’s role in the harvest.
In Matthew 13:38, Jesus leaves no room for reinterpretation: “The field is the world, and the good seed stands for the people of the kingdom. The weeds are the people of the evil one.” The Lord Himself defines the terms of His parable, and His words are clear and authoritative. Yet when faced with this plain explanation, Shincheonji often shifts the meaning of the “field” away from “the world” and insists it refers only to “the world of Christianity.” This is not done because of biblical context, but because their interpretation collapses if taken at face value. By redefining what Jesus has already defined, they place Lee Manhee’s commentary above Christ’s own interpretation, showing that their authority rests not in Scripture but in a man’s word. When a group must adjust or override the plain meaning of Jesus’ teaching to maintain their theology, it exposes their method: twisting Scripture to fit doctrine, rather than letting doctrine flow from Scripture.
If we take the field in Matthew 13 to mean only the “world of Christianity,” then Jesus’s teaching in this parable would contradict His own instructions elsewhere and the consistent apostolic witness. In Matthew 13:30, Jesus says: “Let both grow together until the harvest.” Yet later, in Matthew 18:15–18, He commands the church to discipline and even remove an unrepentant brother or sister. If the field is limited to the body of Christ, then Jesus would be saying two opposing things: “let them remain until the harvest” and “remove them now.”
The apostles reinforce this command. Paul rebukes the Corinthian church for tolerating blatant sin: “Expel the wicked person from among you” (1 Cor. 5:13). He distinguishes sharply between judging those inside the church and leaving those outside to God (1 Cor. 5:12), which only makes sense if the “field” is the whole world, not just the church. He also warns believers not to be unequally yoked with unbelievers, emphasizing separation from darkness (2 Cor. 6:14–17). Titus echoes this principle, urging the rejection of divisive people who persist in sin (Titus 3:10–11).
If the field meant only “the world of believers,” then none of these passages would hold together. Jesus and the apostles would be contradicting themselves—commanding the church both to tolerate and not to tolerate unrepentant sinners in its midst. The only way the parable makes consistent sense is if the “field” refers, just as Jesus explicitly said in Matthew 13:38, to the world. In the world, the righteous and the wicked grow side by side until the final judgment. Within the church, however, discipline is commanded to preserve holiness and witness. SCJ’s redefinition of “the field” collapses under the weight of the New Testament’s own testimony.
Shincheonji would reconcile these verses by arguing that they operate on two different levels of separation. They claim the parable of the wheat and tares in Matthew 13 refers to the final, eschatological harvest at the Second Coming, when God’s appointed pastor separates true believers (wheat) from false believers (weeds). By contrast, passages like Matthew 18, 1 Corinthians 5, 2 Corinthians 6, and Titus 3 deal only with local church discipline during the church age, where unrepentant or divisive members are temporarily removed to protect the congregation but not yet finally judged. In their view, this distinction between temporary discipline and final separation allows them to maintain that the “field” is the world of Christianity, since both wheat and weeds coexist until the ultimate harvest, while still affirming that local churches should deal with disruptive members in the meantime.
From a Shincheonji perspective, Jeremiah 31:27 foreshadows the parable of the wheat and tares in Matthew 13:24–30. The prophecy says that God will sow both the seed of mankind and the seed of animals within Israel and Judah. They would argue that this dual sowing finds its ultimate fulfillment in Jesus’ parable: the “good seed” planted by the Son of Man represents God’s seed, while the “weeds” sown by the enemy reflect Satan’s seed. To strengthen this, they point to passages where an animal or beast symbolizes a person lacking divine understanding (Ps. 49:20; Prov. 30:2–3; Ps. 73:22), suggesting that the “seed of animals” means those born of Satan’s deception, who resemble beasts in their ignorance. By contrast, humans were created in God’s image (Gen. 1:26), so the “seed of mankind” is identified with God’s truth and His children. In SCJ’s interpretation, Jeremiah 31’s imagery prophetically points to two lineages—God’s seed and Satan’s seed—coexisting in the same field, just as Jesus later describes in Matthew 13, and to be separated at the time of harvest through God’s promised pastor.
At first glance, it might seem clever to connect Jeremiah 31:27 with Matthew 13 because both mention two kinds of seed. But a closer reading shows that this connection actually distorts both passages and results in calling God the devil. In Jeremiah 31:27, the Lord Himself declares: “I will sow the house of Israel and the house of Judah with the seed of mankind and the seed of animals.” God is the one doing the sowing, both of man and beast. But in Matthew 13:37–39, Jesus clearly explains the parable: “The one who sows the good seed is the Son of Man … the good seed are the sons of the kingdom … the weeds are the sons of the evil one, and the enemy who sowed them is the devil.” If you merge the two texts the way SCJ does, you end up with a theological contradiction: the same God who plants Israel’s restoration in Jeremiah is suddenly identified as the devil sowing tares in Matthew.
The error in Shincheonji’s interpretation is that it tears Jeremiah 31 out of its historical and covenantal context and forces it into Matthew 13. Jeremiah 31 is not teaching about two opposing spiritual lineages but about the restoration of Israel and Judah after judgment and exile. The Babylonians had devastated the land, leaving it desolate of people and animals. Against this backdrop, God promises renewal:
“Behold, days are coming … when I will sow the house of Israel and the house of Judah with the seed of mankind and the seed of animals” (Jer. 31:27).
This promise echoes other Old Testament restoration prophecies:
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Ezekiel 36:9–11: “I will cause men to multiply on you … the waste places shall be rebuilt … I will multiply man and beast on you, and they shall increase and be fruitful.”
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Hosea 2:18–23: God promises to betroth Israel again and restore creation, including animals, as part of His covenant faithfulness.
The “seed of man” and the “seed of beast” are therefore literal — God is promising to repopulate the land with both humans and animals, reversing the devastation of exile. Far from symbolizing two lineages (God’s vs. Satan’s), these verses symbolize the fullness of flourishing life under God’s renewed covenant blessings.
The flow of Jeremiah 31 confirms this:
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vv. 27–28: Rebuilding and repopulation.
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vv. 29–30: Personal accountability for sin (no longer suffering for the fathers’ guilt).
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vv. 31–34: The climactic promise of the New Covenant, fulfilled in Christ (cited directly in Hebrews 8:8–12).
By contrast, Matthew 13 addresses an entirely different issue: the coexistence of good and evil until the final judgment. Jesus explicitly defines the terms: “The one who sows the good seed is the Son of Man … the good seed are the sons of the kingdom … the weeds are the sons of the evil one, and the enemy who sowed them is the devil” (Matt. 13:37–39). Here the contrast is not between man and beast but between God’s children and Satan’s children, culminating in final separation at the harvest.
The similarity of “seed” imagery is superficial. Agricultural metaphors recur throughout Scripture, but they must be read in context. To merge Jeremiah 31 and Matthew 13 not only distorts both passages but also produces a theological contradiction: it would make God, who sows in Jeremiah 31, identical with Satan, the enemy sower in Matthew 13. The consistent biblical reading preserves Jeremiah 31 as a covenant-restoration text pointing forward to Christ and the New Covenant, and Matthew 13 as a kingdom parable about judgment.
The flow of Jeremiah 31 confirms this theme:
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Verses 27–28 describe the repopulation of the land.
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Verses 29–30 speak of personal responsibility and no longer bearing the sins of the fathers.
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Verses 31–34 climax with the announcement of the New Covenant, fulfilled in Christ.
By contrast, Matthew 13’s parable of the wheat and the tares is not about physical restoration but about the spiritual reality of good and evil coexisting in the world until the final judgment. Jesus Himself explains that the good seed are the sons of the kingdom, the weeds are the sons of the evil one, and the enemy is the devil (Matt. 13:37–39). The similarity of “seed” language does not prove the passages are parallel; it simply demonstrates how agricultural imagery recurs in different contexts to teach different truths. Forcing them together not only misinterprets Jeremiah’s historical setting, but also risks identifying God as the one who sows Satan’s seed — a conclusion that contradicts Jesus’s plain words.
| Point | Shincheonji Interpretation | Biblical Context |
|---|---|---|
| Who sows both seeds? | God sows both the seed of man (truth) and the seed of beast (Satan’s lies). | Jeremiah 31: God repopulates the land with literal people and animals after exile. Matthew 13: The Son of Man sows the good seed; the devil sows the weeds. |
| Seed of man | God’s children (truth). | Literal people of Israel restored to the land (Ezek. 36:11). |
| Seed of beast | Satan’s children (lies). | Literal animals restored to the land (Ezek. 36:11; Hos. 2:18). |
| Theme of Jeremiah 31 | Prophecy of two spiritual lineages within Christianity to be separated at harvest. | Promise of restoration, rebuilding, and the New Covenant with Israel and Judah. |
| Theme of Matthew 13 | The “field” is the world of Christianity; wheat = SCJ, tares = false churches. | The “field” is the world; wheat = sons of the kingdom, tares = sons of the evil one; final separation at the end of the age. |
| Contradiction in SCJ’s view | Makes God the one who plants Satan’s seed (since in Jer. 31 God is the sower). | No contradiction: Jeremiah speaks of historical restoration; Matthew speaks of eschatological judgment. |
| Supporting Scriptures | Psalms 49:20; Prov. 30:2–3; Ps. 73:22 (misapplied to force “beast = evil”). | Ezekiel 36:9–11; Hosea 2:18–23; Hebrews 8:8–12 confirm Jeremiah 31 is about restoration, not opposing seeds. |
Jeremiah 31 is not pointing to two spiritual seeds in the church age but to the restoration of Israel after exile and the promise of something greater — the New Covenant. After promising to repopulate the land with man and beast (Jer. 31:27–28), God moves to the climax in verses 31–34: “Behold, the days are coming … when I will make a new covenant with the house of Israel and the house of Judah.” This is not an abstract prophecy about invisible lineages; it is a covenant promise to a real people in a real land. That is why Jesus, the mediator of the New Covenant (Heb. 8:6–12), had to come to physical Israel. He came as a Jew, born under the Law (Gal. 4:4), to fulfill the promises made to the patriarchs (Rom. 15:8) and to establish the covenant Jeremiah foresaw.
Jesus’s earthly ministry was rooted in this historical context. He preached first to “the lost sheep of the house of Israel” (Matt. 15:24), because Jeremiah’s prophecy was given to Israel and Judah. The restoration Jeremiah spoke of — repopulation, rebuilding, and covenant renewal — finds its ultimate fulfillment not in the multiplication of physical man and beast alone, but in the arrival of the Messiah who brought forgiveness, renewal, and the Spirit. Jesus’s presence in physical Israel was therefore essential: the promises of Jeremiah and the prophets had to be anchored in the people and land to which they were given, before extending outward to the nations.
Thus, Jeremiah 31 flows directly into Christ. The “seed of man and beast” looks to the physical restoration of the land, while the New Covenant looks to the spiritual restoration accomplished through Jesus. He had to come to a physical Israel in order to fulfill these covenant promises, and only then could the blessings extend to all nations through the gospel.
From a Shincheonji perspective, the parable of the wheat and the tares reveals the hidden reality of Christianity over the last 2,000 years: Jesus sowed the good seed (the truth), but Satan also planted tares (false doctrines), producing confusion and multiple interpretations. While the word itself was never corrupted, SCJ argues that the interpretations of that word were mixed with lies, making Christianity like the tree of the knowledge of good and evil — containing both truth and error. They appeal to Acts 17:30 to say that God overlooked this time of ignorance until the present, when He now calls all people to repentance, and to 1 Corinthians 13:12 to argue that Christians only “knew in part” throughout history but now, at the time of fulfillment, can finally see “face to face.” For Shincheonji, this “face to face” knowledge is provided through Lee Manhee and their revealed word, which alone can separate wheat from tares at the harvest.
Just to reiterate, in the parable of the wheat and the tares, Jesus is clear that the “good seed” persists until the end of the age, when the sons of the kingdom are harvested into the barn (Matt. 13:38–43). There is no suggestion in the parable that the good seed becomes corrupted, partially true, or mingled with falsehood. In fact, Jesus elsewhere confirms that His word and His people endure uncorrupted: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35); and “the gates of Hades will not overcome” His church (Matt. 16:18). Peter also emphasizes the permanence of this seed when he says believers have been “born again, not of perishable seed, but of imperishable, through the living and enduring word of God” (1 Pet. 1:23). The imagery of imperishable seed makes it impossible to claim that what Jesus planted 2,000 years ago later became spoiled or mixed with lies.
Shincheonji often points to Acts 17:30 and 1 Corinthians 13:12 to argue that Christianity lived in ignorance until the present time of “fulfillment” through SCJ. But the context of both passages shows otherwise. In Acts 17, Paul is addressing pagan Athenians, not Christians. The “times of ignorance” he refers to are the centuries in which Gentile nations walked in idolatry, not the 2,000 years of the church. Paul’s point is that now, in light of Christ’s death and resurrection, God commands all people everywhere to repent, because the proof of salvation has already been revealed in Jesus (Acts 17:30–31). Far from teaching an extended period of ignorance after the cross, Paul is proclaiming that the age of ignorance has ended and the time of the gospel has begun. This means the “good seed” was already present and active in Paul’s preaching, creating sons of the kingdom throughout the world.
Similarly, 1 Corinthians 13:12 does not teach that Christians lacked the truth for 2,000 years. Paul is describing the difference between our present knowledge and the perfect clarity we will have when Christ returns: “For now we see in a mirror dimly, but then face to face.” The “face to face” moment is not the rise of a promised pastor, but the return of Christ Himself (cf. 1 John 3:2, where believers will see Him as He is when He appears). To claim this verse is about Lee Manhee is to replace Christ with another man. Even Shincheonji acknowledges that Lee once taught wrongly about the 144,000, later changing his interpretation. By their own standard, that would constitute “adding and subtracting” from the Word (Rev. 22:18–19). If Lee’s errors are excused as “partial knowledge until fulfillment,” then Christians too can be acknowledged as having partial knowledge while still holding fast to the imperishable seed of the gospel (1 Pet. 1:23). The difference is that Christians await Christ for full knowledge, not a Korean pastor.
Thus, Acts 17 and 1 Corinthians 13 actually affirm the opposite of what Shincheonji claims: ignorance ended with the coming of Christ, and partial knowledge will end when He returns — not with the appearance of a new “promised pastor.”
| Topic | Shincheonji’s Interpretation | Biblical Context & Teaching |
|---|---|---|
| Acts 17:30 — “times of ignorance” | Refers to 2,000 years of Christianity’s confusion and false interpretations. God overlooked this period until Lee Manhee revealed the true meaning of Scripture. | Paul is addressing pagan Athenians, not Christians. The “times of ignorance” = centuries of Gentile idolatry before Christ. With Jesus’s death and resurrection, that time ended; now God commands all people everywhere to repent (Acts 17:30–31). |
| Acts 17:31 — “day of judgment” | The day of judgment = now, through Lee Manhee and Shincheonji’s revealed word, which separates truth from lies. | Judgment is tied to Christ’s resurrection and His future return: God will judge the world “by a man he has appointed, having given proof of this to all men by raising him from the dead.” The judge is Jesus, not a new pastor. |
| 1 Corinthians 13:12 — “knowing in part” | Refers to 2,000 years of partial knowledge in Christianity. Full knowledge comes “face to face” through Lee Manhee and SCJ’s revelation. | Paul contrasts present, imperfect knowledge with the perfect clarity believers will have at Christ’s return: “Now we see in a mirror dimly, but then face to face.” Fulfillment = seeing Christ Himself (1 John 3:2), not following a new man. |
| Consistency issue | Christianity’s errors prove they lacked truth; only SCJ’s revealed word counts as the “good seed.” | Even Lee Manhee has changed interpretations (e.g., on the 144,000). By SCJ’s own definition, this would be “adding and subtracting” (Rev. 22:18–19). If his errors can be excused as “partial knowledge,” then Christians too can be acknowledged as holding partial knowledge while still carrying the imperishable seed of the gospel (1 Pet. 1:23). |
| Who brings full knowledge? | Lee Manhee, the “promised pastor,” reveals the word at the harvest. | Jesus Christ Himself. The gospel is imperishable (1 Pet. 1:23), His church will not be overcome (Matt. 16:18), and full knowledge comes when He returns (1 John 3:2), not through another man. |
From a Shincheonji perspective, 1 Peter 3:18–20 and 1 Peter 4:6 prove that God provides a second chance for those who did not receive the revealed word during their lifetime. They argue that just as Christ preached to the “imprisoned spirits” who had perished in the days of Noah, so too will those who never had the opportunity to hear the open word of Shincheonji, or to have their names written in the book of life, be instructed in the spiritual realm after death. In their view, this ensures God’s justice and mercy: no one is condemned simply because of when or where they lived, but each person must eventually hear and accept the revealed word. For Shincheonji, the gospel preached to “those who are now dead” in 1 Peter 4:6 supports this framework, showing that even the departed must be judged by the open word that is revealed at the time of fulfillment. Thus, the teaching of spirit prison fits their broader theology of God’s progressive revelation through Lee Manhee and the final harvest.
Jesus’ parable of Lazarus and the rich man is the clearest teaching against post-mortem opportunities for repentance. The rich man, who lived in luxury while ignoring the suffering poor at his gate, finds himself in torment after death. When he pleads with Abraham for relief, Abraham not only denies his request but also makes a definitive statement: “Between us and you a great chasm has been set in place, so that those who want to go from here to you cannot, nor can anyone cross over from there to us” (Luke 16:26). This shows that after death, destinies are fixed — there is no movement, no crossing, no second chance. Even though the rich man knew who Abraham was, his knowledge did not matter, because his opportunity to respond to God’s word had ended in his lifetime. Instead, Abraham directs attention back to Scripture: “They have Moses and the Prophets; let them listen to them” (v. 29). Jesus’ point is unmistakable: people must respond to God’s word in this life, not in the next.
Shincheonji may argue that the rich man already had access to God’s word and rejected it, which is why he was denied a second chance, while spirit prison is reserved for those who never had the opportunity to hear the revealed word. However, Scripture makes no such distinction.
Hebrews 9:27 – “It is appointed for men to die once, and after this the judgment.”
→ Judgment follows death directly, with no intermediate opportunity for repentance.
2 Corinthians 5:10 – “For we must all appear before the judgment seat of Christ, so that each of us may receive what is due us for the things done while in the body, whether good or bad.” → Judgment is based on actions done in the body, i.e., during this life.
Ecclesiastes 9:10 – “Whatever your hand finds to do, do it with all your might, for in the realm of the dead, where you are going, there is neither working nor planning nor knowledge nor wisdom.” → After death, no further learning, repentance, or change is possible.
John 8:24 – “If you do not believe that I am he, you will indeed die in your sins.” → Belief in Christ must happen before death, or else a person dies still condemned.
Then what does 1 Peter 3:18-20 actually teach? With the other verses in mind, let’s go ahead and see what the context says. In 1 Peter 3:8-22, we can see that Peter is writing about believers suffering for their faith, as seen in 1 Peter 3:17 – For it is better, if it is God’s will, to suffer for doing good than for doing evil. In 1 Peter 3:18, Peter mentions how Jesus suffered, and then was “made alive in the Spirit”. 1 Peter 3:19 – After being made alive, he went and made proclamation to the imprisoned spirits— So, Jesus is “proclaiming” to the imprisoned spirits. Who are the imprisoned spirits? In 1 Peter 3:20 – to those who were disobedient long ago when God waited patiently in the days of Noah while the ark was being built. In it only a few people, eight in all, were saved through water, In this verse, we can see a dichotomy between those who were saved by fleeing to the boat, Noah’s family, and those who were disobedient. In another letter, Peter made reference to angels who were imprisoned, specifically 2 Peter 2:4 – For if God did not spare angels when they sinned, but sent them to hell, putting them in chains of darkness to be held for judgment. Now, a Shincheonji person may push back, and say that the angels of 2 Peter 2:4 cannot be saved since they saw God in the Spirit; however, they will also have to reconcile with the above verses that clearly show that once you die in your sins, and without the mercy of God, you are put in Hades with a chasm that is not crossable. Then, why is Jesus “proclaiming” to the spirits in prison? In the Bible, whenever God is triumphant, He also likes to “proclaim” and declare victory over his enemy. We can see this in verses like: 1 Corinthians 15:54-55 – When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.” God declaring victory over death and hades Deuteronomy 28:7 – “The Lord will cause your enemies who rise against you to be defeated before you” This verse demonstrates God’s promise of victory to His people over their adversaries. Colossians 2:15 – And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them by the cross This verse refers to Christ’s victory over spiritual forces through His crucifixion and resurrection.
Shincheonji reads 1 Peter 4:6 as if it teaches that the gospel is preached to the physically dead in a “spirit prison,” but this interpretation collapses when the context, language, and broader biblical teaching are considered.
Contextual Flow (1 Peter 4:1–6)
The whole section deals with how believers should live holy lives in the face of persecution. In verses 5–6, Peter reminds them that “they will give account to him who is ready to judge the living and the dead.” Verse 6 continues that thought by showing that even those believers who already died after hearing the gospel are not excluded from God’s saving work. The encouragement is: even if Christians are judged by men in the flesh (through persecution and even death), they live by God in the spirit. This is pastoral comfort to suffering Christians, not a teaching about a second chance after death.
The Language of the Text
The phrase “the gospel was preached also to those who are dead” (Greek: νεκροῖς) uses the past tense (was preached). The natural reading is: the gospel was preached when they were alive, though now they are dead. This matches how biblical writers sometimes describe believers who have died physically as simply “the dead” (e.g., 1 Thess. 4:13–16). There is no hint that Peter is describing a new post-mortem mission field.
| Biblical Teaching | Explanation |
|---|---|
| Contrast in the Verse | – “Judged according to men in the flesh” → Christians condemned or killed by human courts. – “Live according to God in the spirit” → Their true life continues in God’s presence. This is about assurance for believers, not evangelism to the dead. |
| Hebrews 9:27 | “It is appointed for men to die once, and after this the judgment.” → No second chance after death. |
| Luke 16:26 | “A great chasm has been fixed” → No crossing between the saved and condemned after death. |
| 2 Corinthians 5:10 | Judgment is based on deeds done in the body, not after death. |
| John 8:24 | Jesus warned: “If you do not believe that I am he, you will indeed die in your sins.” → Repentance must occur in this life. |
| Overall Conclusion | 1 Peter 4:6 does not describe post-mortem evangelism. Instead, it comforts Christians that those who heard and believed the gospel during their lifetime — though judged by men — are alive with God in the spirit. This directly contradicts Shincheonji’s “spirit prison” teaching. |
The Bible sets the standard of God’s holiness and mankind’s accountability very clearly. God is perfect and cannot tolerate sin (1 John 1:5), and Jesus Himself establishes the standard in Matthew 5:48: “Be perfect, therefore, as your heavenly Father is perfect.” Yet Romans 3:23 reminds us that “all have sinned and fall short of the glory of God.” This universal failure shows why we need a Savior—Christ’s atoning sacrifice on the cross. And Jesus declares in John 14:6 that He is the only way to the Father.
This raises the question: what about those who never explicitly heard the gospel? Scripture shows that God is both just and merciful. His justice demands sin be punished, but His mercy provides for those incapable of conscious belief, such as infants or those without full moral capacity. Jesus welcomed children, saying, “to such belongs the kingdom of heaven” (Matt. 19:14). David, after the death of his infant son, expressed hope of reunion: “I shall go to him, but he will not return to me” (2 Sam. 12:23). Isaiah 7:16 suggests a principle of accountability tied to the ability to discern right from wrong, pointing toward an age of accountability.
For adults, Paul explains that even those without the written law are accountable because “what may be known about God is plain to them… For since the creation of the world God’s invisible qualities… have been clearly seen, being understood from what has been made” (Rom. 1:18–20). At the same time, God’s heart is revealed in passages like 2 Peter 3:9: “The Lord… is patient with you, not wanting anyone to perish, but everyone to come to repentance.” Salvation is still only through Christ (Acts 4:12), but God’s judgment will be perfectly fair, taking into account both His justice and His mercy.
If a Shincheonji member objects that “everyone must be judged equally,” they are partly right—but they misunderstand equality. The equal standard is that all have sinned and deserve judgment. No one has a claim on salvation by their own merit. Any salvation is purely by God’s grace (Eph. 2:8–9). To demand that God must apply mercy in a mechanistic way overlooks that He is sovereign in showing mercy (Rom. 9:15–16). SCJ’s objection reveals a shallow view of God’s holiness and a distorted view of salvation: they reduce it to human fairness rather than divine grace.
In the end, the biblical answer is both sobering and comforting: God will judge righteously, and He will show mercy according to His perfect wisdom. No one will be able to say they were judged unfairly, and no one will be saved apart from Christ.
| Biblical Teaching | Shincheonji’s Perspective |
|---|---|
| God’s Standard: God is perfect and cannot tolerate sin (1 John 1:5; Matt. 5:48). All have sinned and fall short (Rom. 3:23). Jesus is the only way to the Father (John 14:6). | SCJ agrees all must face judgment but argues everyone must hear the open word of Shincheonji to be judged fairly. Without this revealed word, they believe God would be unjust. |
| God’s Mercy for Children/Unable: Jesus welcomed children (Matt. 19:14); David expected reunion with his infant (2 Sam. 12:23); Isaiah 7:16 implies an age of accountability before moral discernment. | SCJ denies mercy outside of their system. They claim those who never consciously heard SCJ’s teaching will be taught after death in “spirit prison.” |
| God’s Justice for Adults: Even those without Scripture know God through creation and conscience (Rom. 1:18–20). All are accountable. | SCJ teaches that anyone outside SCJ—even sincere Christians—lack salvation until they accept SCJ’s “revealed word.” |
| God’s Heart: The Lord desires none to perish but all to come to repentance (2 Pet. 3:9). Salvation is purely by grace, not works (Eph. 2:8–9). | SCJ’s framework reduces salvation to whether one signs the SCJ “book of life,” making grace dependent on joining their group. |
| Final Point: Equality means all deserve judgment. Any salvation is by God’s sovereign mercy (Rom. 9:15–16). No one will be judged unfairly, and no one will be saved apart from Christ. | SCJ mistakes “equal judgment” for human fairness. Their doctrine overlooks God’s holiness and distorts salvation into adherence to Lee Manhee’s teaching. |
The Betrayal–Destruction–Salvation doctrine is unbiblical, inconsistent, and self-serving, as it contradicts Christ’s promise that His church would endure and that the gates of Hades would not overcome it (Matthew 16:18). By misapplying prophecy and symbolism to fit its own framework, Shincheonji uses this doctrine to justify its exclusivist claims while undermining the sufficiency of Christ, replacing the eternal salvation He secured with dependence on a modern “promised pastor.” In contrast, the true biblical pattern is not one of endless cycles of betrayal and replacement but the ultimate fulfillment of God’s plan in Jesus Christ, whose kingdom is eternal and unshakable (Daniel 7:14, Hebrews 12:28).
Additional References for more Exploration
Related Collections: additional articles and details connected to this main article (themes, studies, and terms), offering context, depth, and insights that continue to grow over time. New titles will be added, much like books placed on a shelf as the collection expands.
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.