Introduction

The first chapter of Revelation sets the stage for one of the most profound and misunderstood books of the Bible. It opens not with a mystery about a future human figure, but with the clear revelation of Jesus Christ—His identity, His glory, and His authority over all creation. Yet, movements such as Shincheonji (SCJ) have twisted this opening truth, reinterpreting Revelation through the lens of their own leader, claiming that its message points not to Christ, but to a “New John” in modern times.

This study examines Revelation chapter one in its historical, theological, and textual context to demonstrate that the book’s focus has always been on Christ Himself, not on a later messenger or so-called “Promised Pastor.” The goal is to expose the inconsistencies in SCJ’s interpretation, show how their doctrines contradict the very text they claim to fulfill, and reaffirm the timeless message of Revelation: the supremacy, deity, and completed work of Jesus.

Through this analysis, readers will see that the “mysteries” of Revelation—its scrolls, lampstands, and symbols—were never hidden for two thousand years waiting for a Korean pastor to reveal them. They were already made known in Christ (Romans 16:25–26; Colossians 2:2). The true revelation is not about a man, but about the Man who was, and is, and is to come—the Alpha and the Omega.

Of course, Shincheonji makes a heavy emphasis on their “fulfillment”.

Here are the fulfillment issues of Shincheonji for Revelation Chapter One.

Transmission of the Scroll – Revelation 1:1-3

Revelation 1:1-3 – The revelation from Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, 2 who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. 3 Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near.

Shincheonji would break down these verses to show the following:

God gives Jesus a scroll, and Jesus gives Jesus the scroll to an angel who then gives it to John (the servant) to seal the 144,000 (the servants).

SCJ would point to Revelation 5 where Jesus receives the scroll, Revelation 6 – 8 where the seals are being opened, and Revelation 10 where the angel gives John the opened scroll.

SCJ heavily relies on the idea that there will be a “New John”, since the Apostle John saw and heard the book of Revelation in prophesy, and that there will be a future person who “sees and hears” the book of Revelation in it’s fulfillment.

They would point to how in Ezekial 3, the prophet Ezekial ate the open scroll and testified to a rebellious house of Israel, and this would foreshadow Christ who would also testify to the rebellious house of Israel, citing Matthew 15:24.

This brings up a few doctrinal issues that I have discussed and written about, and strongly encourage you to read about below:

1. Where is the Promise?
2. The Open Scroll, Ezekiel and how SCJ waters down Jesus and his mission
3. Revelation 5 and 10 are different scrolls

I will expand upon the “New Song” in greater detail when I review Revelation 5.

Expanding upon the concept discussed in the “Where is the Promise?”, there is no direct promise about Jesus sending forth another person to speak on his behalf, outside of Shincheonji saying so. Please refer to the “Promised Pastor of the New Testament” to go over the other verses that may be used to justify such a claim.

Instead, Jesus explicitly calls himself the “the faithful witness” (Revelation 1:5), meaning that Jesus is the only witness that we need, after all, this is the “testimony of Jesus Christ”.

This is also reinforced with the following Greek of Revelation 1:1-3 – “‘Soon’ (ἐν τάχει) communicated urgency to John’s original readers (cf. Rev 22:6), not a second, modern mediator.” Meaning, the book of Revelation, alongside the 12 promised blessings of Revelations 2 – 3, were meant for the Christian body of the first century; not a modern day “Promised Pastor of the New Testament” who heavily relies on a hidden promise.

The Wrong Jesus

Within the first five words of Revelation, we see the following statement:

“The Revelation of Jesus Christ”; however, Shincheonji already starts off with a bad footing. They don’t even have the correct Jesus to begin with. Shincheonji downgrades Jesus to a “Promised Pastor of the Old Testament”, and while they may argue that Jesus is divine, Jesus isn’t divine in the same sense of what a Christian would expect, but instead Jesus is divine in the sense that He and the Father are united in will.

The watered down “Korean” Jesus established with SCJ is necessary because this then allows the stage to be set for a “New John”. 

• The Common Objections to the Deity of Christ
• A Deeper Dive into the Trinity

Revelation 1: 4 – 6

⁴ John to the seven churches that are in Asia:

Grace to you and peace from him who is and who was and who is to come, and from the seven spirits who are before his throne, ⁵ and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.

To him who loves us and has freed us from our sins by his blood ⁶ and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen. 

Revelation opens not with a mystery about a future “New John,” but with the completed work of Jesus Christ, who “has freed us from our sins by His blood and made us a kingdom and priests” (Revelation 1:5–6). The message of salvation was already known and accomplished two thousand years ago through the cross. From the very beginning, the focus of Revelation has been Christ Himself, not another mediator, prophet, or “promised pastor.”

While Shincheonji (SCJ) redirects Revelation toward their leader as the “New John,” Scripture consistently points to the supremacy of Jesus—the Alpha and the Omega, the One who reigns forever. Hebrews 10:14 confirms this truth: “By one sacrifice He has made perfect forever those who are being made holy.” The early church already possessed full knowledge necessary for salvation; nothing in Revelation suggests that another figure was needed to complete what Christ had finished.

SCJ’s reinterpretations—such as claiming that Jesus returns invisibly “in spirit” through a man—distort both the biblical and historical meaning of Revelation 1:7. For the first-century audience, “coming with the clouds” symbolized divine glory and authority, drawn from Daniel 7:13–14, not secrecy or hidden revelation. The New Testament affirms that Jesus will return bodily, visibly, and gloriously, “in the same way” He ascended (Acts 1:11).

This study will demonstrate how Shincheonji’s doctrines—whether about the 144,000, the “spiritual” return of Christ, or the claim that Jesus is now only a spirit—depart from biblical theology. Revelation 1 affirms the eternal identity and authority of Christ as God Himself, not as a symbol fulfilled through another man. The book’s purpose is to reveal Jesus, not replace Him.

Revelation 1:5 – 6

⁵ and from Jesus Christ the faithful witness, the firstborn of the dead, and the ruler of kings on earth.

To him who loves us and has freed us from our sins by his blood ⁶ and made us a kingdom, priests to his God and Father, to him be glory and dominion forever and ever. Amen.

A few things to note about what has been covered so far:

1. Notice how the book of Revelation has nothing to do with a New John?
2. Notice how the book of Revelation is only about what Christ did on the cross, and his already established dominion?
3. Notice how there is not a direct reference to another future person, but instead it is only about Christ?

Unfortunately, Shincheonji needs a different, watered down Jesus, and a hidden promise in order to justify their existence.

Revelation 1:7 – 8

⁷ Behold, he is coming with the clouds, and every eye will see him, even those who pierced him, and all tribes of the earth will wail^[a] on account of him. Even so. Amen.

⁸ “I am the Alpha and the Omega,” says the Lord God, “who is and who was and who is to come, the Almighty.”

And Every Eye will see Him

Shincheonji would then ask the very logical question, how can every “eye” physically see Jesus if he returns with a physical body? If Jesus were to return on a Tuesday evening in Seattle, Washington, what about those who are on the other side of the planet in Beijing, China, for example?

They would then make the argument that the return of Christ must be through Spirit, and instead that it would be through a spiritual understanding of unlocking the secrets of the Kingdom of Heaven.

Even those who pierced him

Shincheonji may ask, “how can those who pierce him see Jesus, if Jesus was crucified 2000 years ago?

Despite SCJ thinking that this is clever, it has a straightforward answer. Jesus died on the cross for our transgressions, and thus, our sins pierced Christ on the cross, including those who are alive at the second coming.

We can see this in Isaiah 53:5 – But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him,and by his wounds we are healed.

This is also echoed in Zechariah 12:10 – And I will pour out on the house of David and the inhabitants of Jerusalem a spirit[a] of grace and supplication. They will look on[b] me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.

And fulfilled in John 19:37 – 37 and, as another scripture says, “They will look on the one they have pierced.”

SCJ would make straight forward passages, and then make them convoluted with their parable dictionary while ignoring historical context.

I am the Alpha and the Omega

Shincheonji would normally make this point that God fulfills his promises, and a Christian would normally point to how Jesus makes the same claim in Revelation 22:13.

Shincheonji would push back, saying that Jesus is the manifestation of God’s salvation plan through the work of the Promised Pastor of the New Testament, Lee Man-hee.

This idea has already been thoroughly discussed and refuted in the below link:

• Jesus is God – the Alpha and Omega

While I do not plan on going through every single verse of the book of Revelation, I will cover the major themes of each chapter, and show why SCJ is not sound theologically. 

Revelation 1:9 – 16 – All about the glory of Christ, not a “New John” or “Revealed Word”

⁹ I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. ¹⁰ On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, ¹¹ which said: “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.”

¹² I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, ¹³ and among the lampstands was someone like a son of man,^[a] dressed in a robe reaching down to his feet and with a golden sash around his chest. ¹⁴ The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. ¹⁵ His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. ¹⁶ In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. His face was like the sun shining in all its brilliance.

The Island of Patmos

9 I, John, your brother and partner in the tribulation and the kingdom and the patient endurance that are in Jesus, was on the island called Patmos on account of the word of God and the testimony of Jesus. 

Shincheonji interprets the “island” mentioned in Revelation 1:9 (“I, John, was on the island called Patmos…”) as a symbol representing a future church. According to their teaching, this “island” foreshadows what they believe to be the Seven Golden Lampstands and eventually the Tabernacle Temple in the modern era.

This interpretation stems from Shincheonji’s broader theological framework—one that views the entire book of Revelation as a prophecy yet to be fulfilled and centered entirely on the emergence of a “New John.” In their system, the “New John” is seen as a prophetic figure who receives and testifies to all the fulfilled events of Revelation in the present age.

However, this symbolic reinterpretation detaches Revelation from its first-century context and historical grounding, where John’s exile to the literal island of Patmos occurred under Roman persecution. It also conflicts with the biblical testimony that the revelation was given to the Apostle John, not to a future individual claiming prophetic succession.

• Is there a Promised Pastor of the New Testament

• Issues with the Open Scroll

The Description of Jesus

¹⁴ The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. ¹⁵ His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. ¹⁶ In his right hand he held seven stars, and coming out of his mouth was a sharp, double-edged sword. His face was like the sun shining in all its brilliance.

When the Apostle John saw Jesus, Shincheonji would make an argument that the Apostle John saw the glorified spiritual body of Jesus, and even point to the way that Jesus was described as evidence, like how Jesus has eyes of fire in Revelation 1:14.

I would contend that when we are reading the book of Revelation, which is a vision (Revelation 1:10 and the name of the set of verses), we aren’t going to take the description of Jesus literally.

Otherwise, then we would have to contend that Jesus is now a literal slain lamb in Revelation 4 and 5, and that he has a tattoo on his thigh in Revelation 19.

Instead, the book of Revelation is attempting to make a point about Jesus as the Apostle John describes what he saw.

For example, when we break down Revelation 1:13, we can see the following components:

• someone like a son of man – this is again the same reference from Revelation 1:7 and Daniel 7:13 – 14
• dressed in a robe reaching down to his feet and with a golden sash around his chest – this is in reference to the Levitical priesthood. We can see the priestly garments being described in Exodus 28:4–6, alongside the sash being described in Exodus 39:29.

Then in Revelation 1:14 with the hair being white as wool and eyes of fire is a direct reference to Daniel 7:9 – 

“thrones were set in place,

    and the Ancient of Days took his seat.

His clothing was as white as snow;

    the hair of his head was white like wool.

His throne was flaming with fire,

    and its wheels were all ablaze.

Then in verse 15, we see the continued pattern of either the Levitical priesthood or the divinity of Christ:

Without the use of a commentary of a special promised pastor, the first century audience would have easily caught onto these symbols.

Then to break it down further…

Revelation 1:17 – Does this show an anointing?

Short answer: no

John’s ‘Do not fear… write’ parallels OT prophet-commission scenes; it is not a separate anointing of a future pastor.

Long answer:

First, it would be reasonable for the Apostle John to be afraid; after all, imagine if you were in his position seeing this vision. We also see this same pattern of people being understandably afraid after seeing these visions throughout the Old Testament, for example:

Second, the Apostle John understood the consequence of seeing God, it normally meant death. However; throughout the vision of Revelation, he is able to come before the throne of God, being reassured by Jesus in Revelation 1:17, and another interesting detail comes forth.

The Apostle John doesn’t need coal to clean his sins. This shows that the Apostle John is now under the New Covenant.

I make the argument throughout this document, that when reading the book of Revelation, while of course prophetic in nature, it is also about the transition from the Old Covenant to the New Covenant that the Christian body enjoys.

To support this claim, when looking at Isaiah 6:1-5, we can see that Isaiah is also afraid, and yet an Angel has to go before him, and cleanse him of his sins.

However, the Apostle John does not need this to happen for him, because the blood of Christ already cleans him of his sins.

This is also confirmed earlier in this chapter, Revelation 1:5 – To him who loves us and has freed us from our sins by his blood

Longer answer:

• Is there a Promised Pastor of the New Testament?

Revelation 1:20 – The 7 Golden Lampstand

Shincheonji tries to argue that the 7 Golden Lampstand of Revelation 1:20 is still a mystery, and thus, is a prophecy about 7 Korean men in Gwacheon South Korea who have the highest teachings of the word of God.

However, this idea is refuted below:

• Shincheonji gets Revelation 1:20 wrong

We can also see throughout the New Testament that there is a “mystery”, and then the “mystery” is explained to Christ, not a New John or an obscure group of men.

Examples include:

• Romans 16:25 – 26 – Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past, 26 but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from] faith
• Colossians 2:2 My goal is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, 

Both examples, and there are more, always point to Christ, not a new revelation or Promised Pastor of the New Testament.

To really paint the picture of how SCJ is adding and subtracting to scripture, here’s a nice chart:

“Where Revelation intends a symbol, it supplies the gloss (1:20). SCJ’s parable dictionary overrides the text’s own explanations.”

Conclusion: The Revelation Belongs to Jesus Christ Alone

The opening chapter of Revelation leaves no ambiguity as to whom the book belongs. It is “the Revelation of Jesus Christ”—not the revelation of a future Korean pastor, not a hidden scroll awaiting re-interpretation, and not a message sealed for two thousand years. The subject, the revealer, and the fulfillment are all centered in Christ Himself.

From the very beginning, Revelation declares that Jesus is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth (Rev 1:5). He alone has freed humanity from sin by His blood and has made believers into a kingdom and priests to serve God. The book begins not with a prophecy of a “New John,” but with the exaltation of the risen Lord who reigns even now.

Shincheonji’s framework replaces this Christ-centered revelation with a human-centered reinterpretation. By inserting a “New John” into the text, they divert attention away from the Lamb who has already conquered. In doing so, they contradict the very message they claim to unveil—because Revelation itself testifies that the mystery once hidden has already been revealed in Christ (Col. 2:2; Rom. 16:25–26).

The return of Christ is not secret or spiritualized but visible, victorious, and glorious, as every eye will see Him (Rev 1:7). The Alpha and the Omega—who is, and who was, and who is to come—remains the eternal focus of this prophecy.

Therefore, as we move forward into the following chapters, it is essential to keep this truth clear:

• Revelation begins with Jesus, centers on Jesus, and ends with Jesus.

• Every symbol and mystery finds its meaning in Him—not in any man or modern movement.

The true revelation is not hidden behind parables or secret codes, but has been fully unveiled through the life, death, resurrection, and lordship of Jesus Christ, the Alpha and the Omega.