According to Shincheonji, the first resurrection is when the spirits of the martyrs “unite” and become “one” with the members of Shincheonji.
The Physical Fulfillment of Revelation, pg 492 –
The spirits of the martyrs, because they lack their own physical bodies, clothe themselves with the physical bodies of those who over- come. Those who overcome clothe themselves with the Spirits of the martyrs. The two groups unite as one in the same way a groom and bride unite and go on to live together as one. This is the wedding and the resurrection where the spirit and flesh become one body. These people become the priests of God and Christ. Then, along with Christ, these priests teach and rule over the people of God for a thousand years. After the 144,000 priests are gathered and sealed, a great mul- titude in white, which no one can count, is gathered as the people of God (Rv 7:9-14). They also participate in the first resurrection and live in the city of the millennium. The second death has no power over those who participate in the first resurrection.
When this event happens, the members of Shincheonji become immortal.
1 Corinthians 15:53-54
53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 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.”
SCJ would interpret this to mean that the SCJ members who are alive, will be “wrapped’ or “spiritually married” with a martyr from heaven. This will result in their resurrected bodies.
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)
Co-Host a Spirit Body and the First Resurrection
Paul and the early Christians consistently taught that each believer will have their own individual, transformed body after death, not a shared or “co-hosted” one. Philippians 3:20–21 shows that Christ Himself will transform each person’s lowly body to be like His glorious body, affirming individuality and divine action rather than spiritual merging. In 1 Corinthians 15:42–54, Paul emphasizes the continuity of the same body: the perishable becomes imperishable, and the mortal becomes immortal, a transformation by God’s power, not by possession or replacement. Romans 8:11 confirms this, explaining that the Spirit who raised Jesus will also give life to believers’ mortal bodies, demonstrating that resurrection involves renewal of the same physical body. Revelation 20:4–6, describing the “first resurrection,” refers not to physical immortality on earth but to the heavenly reign of the souls of martyrs who share in Christ’s victory prior to the universal resurrection. Finally, the Wedding Banquet of the Lamb (Revelation 19:7–9) and the First Resurrection portray the same eschatological fulfillment: the redeemed celebrating and reigning with Christ at His visible return, not through a hidden or partial event. Together, these passages affirm that resurrection is a future, individual transformation accomplished by God alone, not a spiritual fusion or the work of a modern “promised pastor.”
Philippians 3:20–21
“But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.”
Breaking down the verse:
- “Our lowly body” – the noun body (singular in Greek: sōma) represents each person’s own physical body, not a shared or collective one.
- “Will transform” – this is a future active verb, indicating Christ Himself performs the transformation in the future. It’s not an event happening now, nor something people accomplish through union with spirits.
- “To be like his glorious body” – the transformation is modeled after Christ’s own resurrected body, not a merger with another spirit.
Every believer’s individual body will be transformed by Christ’s power into a glorified state, mirroring His resurrection. There is no “co-host” body or shared spirit mentioned anywhere.
Now, SCJ may try to make the claim that Christ’s body was spiritually married to the Father who indwelt within Jesus. They also have a different Jesus and deny his deity, and you can read about that here:
1 Corinthians 15:53–54 –
“For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written: ‘Death is swallowed up in victory.’”
Breaking down the verse:
- “This perishable” / “this mortal” – the demonstrative “this” points to the specific person’s own body. Paul uses it repeatedly to emphasize continuity: the same body that is perishable will become imperishable.
- “Must put on” – in Greek, this is endysasthai (ἐνδύσασθαι), a middle voice verb. The middle voice means the subject acts on itself – “it clothes itself.”
- Metaphor of clothing – describes transformation of the same body, not possession by an outside spirit.
The “clothing” is figurative, and the body itself is changed by God’s power, not “inhabited” by another being.
1 Corinthians 15:42–44
“It is sown a perishable body, it is raised an imperishable body… it is sown a natural body, it is raised a spiritual body.”
Paul repeats “it is sown… it is raised” – showing the same “it” (the same body) continues through transformation.
“Spiritual body” – (sōma pneumatikon) doesn’t mean “a body possessed by a spirit,” but “a body made alive and perfected by the Holy Spirit.”
Paul’s argument is about resurrection continuity, not spiritual fusion. The natural (current) body becomes a spiritual (glorified) body, still belonging to the same individual.
Romans 8:11
11 And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit who lives in you.
“Resurrection is an act of divine empowerment upon the believer’s own mortal body”
Emphasizes that resurrection originates from God’s power, not human effort or spiritual merging. Each person’s own mortal body is the subject of this divine act.
“Not a merging of spirits or a replacement body”
Rejects the idea that resurrection involves a fusion between different spirits or receiving a new, substitute body.
“The same Spirit who raised Jesus from the dead”
Refers to the Holy Spirit, the divine agent of resurrection, establishing the model and guarantee for believers’ resurrection.
“Will also give life to your mortal bodies”
A direct promise that God will resurrect the same physical bodies believers now have.
“Your mortal bodies” (Greek: θνητὰ σώματα ὑμῶν, thnēta sōmata hymōn)
Plural noun in Greek, clearly indicating individual, physical bodies that experience weakness, aging, and death.
“Give life” (Greek: ζῳοποιήσει, zōopoiēsei)
A future active verb meaning “will make alive.” It signifies that God Himself will personally and actively infuse life into these same mortal bodies.
“Transforming them from mortality to immortality”
Describes the outcome of resurrection: a permanent transformation of the same body, not replacement or possession.
“This eliminates the idea of a spirit ‘clothing’ itself with another’s body”
Refutes the concept of spiritual “co-hosting” or inhabiting another person’s body. The focus is entirely on transformation of the believer’s own body.
“The focus is entirely on resurrection through transformation, not resurrection through replacement or union”
Clarifies that resurrection is about renewal and glorification, not about spirits merging or swapping bodies.
“Just as God raised Jesus’ own crucified body into a glorified state”
Christ’s resurrection is the pattern: the same body that was crucified was raised, demonstrating continuity and divine power.
“So too will He vivify the bodies of believers by the indwelling power of His Spirit”
Believers share in the same resurrection power through the Spirit dwelling in them.
“Confirming that resurrection is a direct act of God’s power on each person”
Stresses that resurrection is an individual act of divine power, not a collective or cooperative process.
“Not a cooperative event between heavenly spirits and earthly flesh”
Rejects the notion that resurrection involves any collaboration or merging between spirits and human bodies.
The “first resurrection” described in Revelation 20:4–6 does not refer to living believers becoming physically immortal on earth, as Shincheonji claims, but rather to the heavenly reign of the souls of the martyrs who were faithful to Christ even unto death. John writes –
Revelation 20:4–6 –
“Then I saw thrones, and seated on them were those to whom the authority to judge was committed. Also I saw the souls of those who had been beheaded for the testimony of Jesus and for the word of God… They came to life and reigned with Christ for a thousand years.”
Several grammatical and contextual details confirm that this resurrection is spiritual, not physical:
- The text explicitly refers to “the souls of those who had been beheaded” (tas psychas tōn pepelekismenōn), indicating disembodied persons in a heavenly state. The passage does not describe these souls entering into or merging with living bodies, but reigning with Christ in heaven.
- The phrase “came to life” (ezēsan) parallels similar uses in Scripture to describe spiritual life or vindication after death, not necessarily physical resurrection (cf. John 5:25; Romans 6:13).
- The scene takes place before the final judgment and the new heaven and new earth (Revelation 20:11–21:1), demonstrating that the “first resurrection” precedes the universal bodily resurrection of all believers.
This heavenly reign signifies the vindication and reward of those who suffered for Christ’s name. They share in His kingly rule, symbolically depicted as a thousand years – a number representing completeness and divine sovereignty, not a literal earthly duration.
The “second death” (eternal separation from God) has no power over them because they have already attained eternal life through faith in Christ. Yet this reign does not mean they have received their final glorified bodies. That transformation awaits the second resurrection, when Christ returns and raises all believers bodily (1 Thessalonians 4:16; 1 Corinthians 15:52).
Marriage Supper and Resurrection Timing
The Wedding Banquet of the Lamb (Revelation 19:7–9) and the First Resurrection (Revelation 20:4–6) describe the same eschatological moment, which is the consummation of salvation at the visible return of Jesus Christ. In biblical sequence, the Wedding Banquet celebrates the completed redemption of the saints, while the First Resurrection depicts their glorification and reign with Christ. Both symbolize the fulfillment of God’s promises to His people, the final victory over evil, and the beginning of eternal fellowship with Christ. The banquet represents the celebration; the resurrection represents participation in that celebration. Together, they show the unity of God’s redemptive work — a future hope, not a hidden event confined to a single generation or organization.
Jesus Himself used the image of a wedding banquet to describe the invitation to salvation in passages like Luke 14:15–24 and Matthew 22:1–14. In these parables, the invitation goes out broadly, but only those who respond in faith and repentance are allowed to attend. The wedding feast therefore represents the Gospel invitation and the ultimate joy of fellowship with God, which culminates at Christ’s return. There is no indication that this banquet refers to a future messenger or human mediator. Instead, the emphasis lies on God’s gracious invitation through Christ and the responsibility of individuals to accept it. Thus, when Revelation 19–20 depicts the final wedding and resurrection, it is describing the completion of this redemptive invitation — the moment when faith becomes sight, and the redeemed enter eternal glory with their Savior.