In order to read the Bible again, we need to first break down SCJ’s framework.
One of the issues when approaching SCJ members, is that both Christians and SCJ members would agree that the Bible is the word of God; however, when they point to verses that may prove the deity of Christ, for example, the definition and interpretation of the verses will be very different.
An example being John 1:1
“In the beginning was the Word, and the Word was with God, and the Word was God”.
Both SCJ and a Christian would agree that the “Word” is in reference to Jesus; however, an SCJ member would make the claim that the “Word” is the prophecy of God’s salvation plan, and that the fulfillment in John 1:14 is the “fulfillment” of God’s salvation plan through Jesus Christ.
A Christian would partially agree with SCJ, and then take it a step further and claim that Jesus is God, alongside the Father.
In order to be effective in communicating the doctrinal issues of SCJ, we need to also go over the interpretation issues of SCJ, and even give examples of why SCJ is wrong. You can quote to an SCJ member Exodus 3:14 and the great I AM, and point to John 8:58; however, it would not be effective to an SCJ member.
This is why it is important to go over the verses, and then begin to break down the interpretative framework, even if it appears to be “academically dry”. The reason why people are drawn to SCJ is because of their studious evaluation of scripture which often goes beyond the typical Christian church.
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)
Shincheonji divides the Bible into four interpretive categories:
| Category | SCJ Definition | Hidden Assumption |
| Prophecy | Everything written in parables; needs fulfillment and interpretation. | Prophecy = coded speech that only their leader can decode. |
| Fulfillment | When the parables are “revealed” plainly through a physical event at the time of the end. | The “fulfillment” happens through Shincheonji’s organization. |
| Moral | Lessons for life; often secondary or symbolic. | Morality is subordinate to “revelation knowledge.” |
| History | Events already fulfilled; typological material. | History prefigures “spiritual Israel” (their community). |
At first glance, this seems logical; however it hides a subtle methodological trick:
They treat all Scripture — including history and poetry — as parabolic prophecy that must be decoded by the “Promised Pastor.”
There are doctrinal issues with their “Open Scroll” and how they interpret the Bible.
So even “history” and “moral teachings” become symbolic codes pointing to Shincheonji’s fulfillment. They would break down their hermeneutics with the main primary verses:
Hosea 12:10 – God speaks to the prophets in “parables”
Matthew 13:11-15 – Where God only gives the “secrets of the kingdom of heaven” to a special subset group of people.
Matthew 13:34 – Where the secrets of the kingdom of heaven are going to be revealed which were hidden away from the beginning of time.
Amos 8:11 – Where there’s a time when hearing the word of God is becoming more rare.
Hosea 4:6 – Where people are “destroyed” from the lack of knowledge.
These verses are the foundational verses for SCJ’s interpretive framework, and below are the doctrinal issues of SCJ and their “open scroll”.
The Core Mechanism: Turning the Bible into a Metaphor Dictionary
Shincheonji collapses the entire Bible into a single symbolic language system.
For example, the symbol of the cloud can mean “the invisible spiritual realm”, and the bird is the “spirit”, and the field is either a person’s heart or Jesus’s church.
Once this system is accepted, anything can mean anything.
A literal, historical, or prophetic event can be reinterpreted as a coded allegory for modern church politics. This method is sometimes called total allegorization or hyper-symbolic hermeneutics — it severs meaning from original context and authorial intent.
The Problem: Collapsing Biblical Genres
Because of this system, SCJ mixes together poetry, prophecy, narrative, and apocalypse without distinction.
Some examples include:
- Psalm 49 (“like the beasts that perish”) is poetic, contrasting wisdom and folly.
- Revelation 13 (“the beast with seven heads”) is apocalyptic, using symbolic imagery for evil kingdoms.
But, SCJ equates the two:
- “Beast = person who does not understand God’s Word.”
They ignore genre, context, and audience — treating every symbol as a reusable metaphor.
This is what allows them to “link” unrelated passages (Psalms → Revelation → Hosea → Matthew) as if they’re all parables about the same event.
I will go over the above verses in more detail with the series “The 3 Mysteries of Revelation”, and then show why SCJ is doctrinally incorrect.
It turns out that Shincheonji isn’t the only group that does this.
WMSCOG “parable dictionary” vs Shincheonji
| Symbol | SCJ Interpretation | SCJ Verses | WMSCOG Interpretation | WMSCOG Verses |
| Cloud | The invisible spiritual realm | Ex. 19:9, Ez. 1:4, Mt. 17:5 | Flesh (Jesus coming in the flesh) | Jude 1:12, Heb. 12:1 |
| Bird | Spirit | Mt. 3:16, Rev. 18:2 | Fleshly people in spiritual roles | Isa. 46:10–11 |
| Field | A person’s heart / Jesus’s church | Mt. 13, 1 Cor. 3:16 | A person’s heart or the world | Mt. 13, 1 Cor. 3:16 |
| Bread / Hidden Manna / Food | Open word of God | John 6, Luke 22 | Passover (literal) | Same |
| Olive Oil | Word of testimony | Zech. 4, Rev. 11 | Baptism and faith | Luke 10, Luke 4 |
| Wine | Old: Closed word; New: Open word | John 15, Mt. 5:17 | Passover wine / Hidden manna | Luke 10, Isa. 25 |
| Rain | Word of God | Deut. 32 | Word of God in different ages | Deut. 32 |
| Beasts & Horns | Beast: spiritually ignorant person; Horn: authority | Prov. 30, Ps. 49, Dan. 7 | Political kingdoms, Satan | Dan. 7–8 |
The interesting thing is how both groups use only the Bible to interpret the Bible, and yet, they come to very different conclusions.
To further drive the point home, I will go over a specific example of how WMSCOG would justify their interpretation of needing to keep passover through the “hidden manna”, and compare this with Shincheonji, who would justify the “hidden manna” to point to the need of a new revelation.
WMSCOG, Shincheonji, and the Hidden Manna
WMSCOG would point to the three eras of the Bible, which are the Age of the Father, the Age of the Son, and the Age of the Holy Spirit.
During the Age of the Father, WMSCOG would point to Melchezidek of Genesis 14, who blessed Abraham with wine and bread, a symbol for the Passover. WMSCOG would make an emphasis on this, showing the importance of keeping passover.
WMSCOG would point to how God took care of the physical Israelites by providing for them the “manna” in the desert, citing Exodus 16.
Then, during the age of the Son, WMSCOG would point to Luke 22:14-20, making an emphasis on how Jesus established the new covenant with the Passover of bread and wine. In the verse, it says:
- 14 When the hour came, Jesus and his apostles reclined at the table. 15 And he said to them, “I have eagerly desired to eat this Passover with you before I suffer. 16 For I tell you, I will not eat it again until it finds fulfillment in the kingdom of God.”
- 17 After taking the cup, he gave thanks and said, “Take this and divide it among you. 18 For I tell you I will not drink again from the fruit of the vine until the kingdom of God comes.”
WMSCOG would also point to John 6, claiming that when Jesus spoke about “eating his flesh” and “drinking his blood”, he was referring to keeping the passover, something that he would re-confirm with Luke 22:14-20.
Thus, the importance of keeping passover is continued within the New Covenant. However, just like the word “hidden” implies in Revelation 2:17, the Passover would be hidden away eventually. WMSCOG would point to the council of Nicaea, where they abolished the practice of Passover.
WMSCOG then believes that the “hidden manna” needs to be restored for Christ’s second coming, and this is fulfilled through Anh Sahn-hong.
Thus, through this pattern throughout scripture, and the Order of Melchizedek and the Root of David prophecy, WMSCOG would point to these hidden secrets (Matthew 13:34), and claim that their founder is the second coming Christ.
Shincheonji would also have three major eras throughout the Bible, the Old Testament and Physical Israel, the First Coming, and the Second Coming.
During the Old Testament, Shincheonji would point to Exodus 16 and how God provided them with Manna.
During the First Coming, Jesus would also transform this to be more “spiritual” instead, citing John 6, how Jesus doubled down to have the people “eat his flesh”, and then would later clarify that his words are Spirit in John 6:63.
Thus, when Jesus referenced Luke 22:14-20, the Passover in reference is from spiritual death to life, and one can come to spiritual life through his words and testimony.
Both Shincheonji and the World Mission Society Church of God are using the Bible, and both are pointing to the same hermeneutics, yet come to very different conclusions.
While Shincheonji refers to a “New John”, WMSCOG would point to their “Mother God”. While Shincheonji points to the fulfillment of Revelation, WMSCOG points to the Passover. While Shincheonji believes that Lee Man-hee comes in the “name” of Jesus, meaning the “authority”, WMSCOG would interpret it to mean a different flesh, while Shincheonji would point to the cloud of Revelation 1:7 would mean “spirit”, WMSCOG would point it to be “flesh”.
How do we read the Bible then?
A sound hermeneutic respects genre, context, and authorial intent — and allows Scripture to interpret Scripture within its own framework.
How the first century Christians read the book of Revelation like a political cartoon.
| Principle | Explanation | Example |
| Historical-Grammatical Context | Understand what the author meant to the original audience. | Revelation’s “beast” echoes Daniel’s empire imagery, not modern organizations. |
| Genre Sensitivity | Read poetry, narrative, prophecy, and apocalyptic literature according to their form. | Psalms are poetic worship, not hidden prophecy codes. |
| Christocentric Fulfillment | All Scripture finds fulfillment in Christ (Luke 24:27). | “Mystery of God” = Christ (Col 1:26–27), not new revelation. |
| Canonical Harmony | No interpretation contradicts the rest of Scripture. | Revelation’s message aligns with Paul’s resurrection theology, not an exclusive group. |
| Plain Sense before Figurative Sense | Unless context clearly demands symbolism, take words in their plain meaning. | Trumpets = literal instruments of divine judgment, not human preachers. |
The Theological Consequence of SCJ’s Hermeneutic
Throughout the book of Revelation, I will use this general framework to approach the book of Revelation.
If you ignore the historical context of the book of Revelation, and then turn the Bible into a giant parable, you can get the Bible to say whatever you want it to say.
Shincheonji’s interpretive method serves a theological goal:
- To centralize all revelation in a single human interpreter.
Once you accept that the Bible is entirely written in parables, and only the “one who overcomes” can decode the parables, then the rest follows logically:
- The “sealed scroll” becomes the Bible itself.
- The “trumpets, bowls, and beasts all become parables
- The open scroll becomes the testimony of Lee Man-hee
The hermeneutic essentially gives Lee Man-hee the keys to make things up along the way because of the circular reasoning of him becoming a “Promised Pastor of the New Testament”.
The Poor Hermeneutics of SCJ and making up a story
For fun, I decided to make a story up using SCJ’s, and many other Korean cults, approach to the Bible.
Lesson 32: The Parable of the Beast Who Overcame the Cloud and Married the Tree
Today, we will learn about a deep, hidden mystery that has been sealed for 2,000 years —
the parable of the beast who overcame the cloud and married the tree. This parable was spoken in secret so that only those who have ears to hear may understand.
Now, students, remember: the Bible is not a history book. It is a book of parables written in figurative language to hide the secrets of the kingdom of heaven.
So let us examine the spiritual meaning behind each word.
Let’s first look at Psalm 49:20 –
“A man who has riches but lacks understanding is like the beasts that perish.”
Amen?
So what is a beast?
A beast is a person who does not understand God’s word.
Then what happens when that person gains understanding?
They are no longer a beast.
They become one who overcomes ignorance — one who receives revelation.
Therefore, the “beast” in this parable refers to a person who once lacked understanding,
but later became the promised pastor who overcomes.
*** NOTE ***
I am redefining what a cloud is to mean flesh, just to show how silly SCJ’s interpretation of the Bible is, and how easy it is to manipulate the text.
Next, let’s examine the “cloud.”
In Revelation 1:7, it says,
“He is coming with the clouds.”
Now, can a literal cloud testify?
No, right?
So the cloud must be figurative.
According to Hebrews 12:1, there is a “cloud of witnesses.”
Therefore, a cloud refers to people in the flesh who testify to God’s word.
So when the beast “ascends into the cloud,”
it means that the beast — that is, the one who overcomes —
enters into a group of witnesses to receive testimony directly from heaven.
Now let’s understand the “tree.”
In Mark 8:24, the blind man says,
“I see people; they look like trees walking around.”
So what do trees represent?
People.
But not just any people —
trees with good fruit represent those who belong to God,
and trees with bad fruit represent those who belong to Satan.
Now, in Daniel 4:20–22, the large tree represents a powerful kingdom.
So the “tree” here refers to a great organization,
specifically, the organization of the overcomer who bears good fruit.
Thus, when the beast marries the tree,
it means the overcomer unites with God’s chosen organization —
the New Heaven and New Earth, Shincheonji.
In Revelation 1:20, it says the “seven lampstands” are the “seven churches.”
So the lampstand refers to the congregation that gives light through the word of testimony.
And what gives light?
The lamp — which is the word (Psalm 119:105).
Therefore, when the overcomer eats the lampstand,
it means he receives all understanding of the word and becomes the only one who can give light to the world.
Revelation 2:26–27 says,
“To the one who is victorious, I will give authority over the nations. That one will rule them with an iron scepter.”
So who receives the iron scepter?
The one who overcomes — the beast who gained understanding.
This means he is given authority to rule all nations with the word of God,
to judge and to save.
So, to summarize the spiritual meaning:
-
The beast = one who lacked understanding but overcame.
-
The cloud = witnesses who testify.
-
The tree = God’s organization that bears good fruit.
-
The lampstand = the word of light.
-
The iron scepter = the authority of revelation.
Therefore, when the beast overcame the cloud and married the tree,
it symbolized the promised pastor receiving full understanding,
uniting with the new organization, and ruling the nations with truth.
This is the fulfillment of the parable that has been hidden since the creation of the world.
Now, students, think about this carefully.
If the beast represents the overcomer,
then those who do not understand this parable — what are they?
(Be silent and wait for the class to respond.)
That’s right. They are still beasts.
So let us all strive to become trees that bear good fruit
by listening to the words of the one who overcame.
Only then can we enter the kingdom of heaven — the fulfilled reality, Shincheonji.
Reading Revelation
We can appreciate the poetic and symbolic language of Scripture — clouds, beasts, mountains — as imagery that communicates moral or spiritual truths.
But we must not transfer those images indiscriminately across genres or testaments.
- In Psalms, “clouds” express God’s majesty (Ps 104:3).
- In Exodus, “clouds” signify His physical presence.
- In Revelation, “clouds” reveal Christ’s visible glory (Rev 1:7).
Each meaning is consistent within its own context — not interchangeable symbols to decode at will.
When SCJ turns “cloud = spirit or flesh,” or “beast = person without understanding,” they dismantle that context.
| Biblical Hermeneutic | SCJ Hermeneutic |
| Meaning → Fulfillment | Symbol → Code → Interpreter |
| Christ reveals Scripture | A man reveals Scripture |
| The Bible interprets itself | The pastor interprets the Bible |
| Revelation is finished in Christ | Revelation continues through man |
| Faith depends on Christ’s work | Faith depends on man’s knowledge |
Ultimately, the Bible points to Christ alone, while Shinchoenji’s interpretation would point to Jesus and a “New John”.
The issue isn’t just interpretation, it’s authority.
SCJ’s hermeneutics transfers the authority of Scripture from God to man by redefining how revelation works.
A biblical hermeneutic, in contrast, upholds that:
- The Word is already open (Rev 22:10).
- Christ has already revealed the mystery (Eph 3:4–6).
- The Spirit guides all believers into truth (John 16:13).
- And no one may add to or reinterpret it (Rev 22:18–19).
So while SCJ claims to “open what was sealed,” the Bible declares that the scroll has already been opened by the Lamb and that His revelation is final, sufficient, and complete.
With this in mind, let’s begin working through the book of Revelation.