Jesus Knew His Death, but Not Everyone Understood

Throughout His ministry, Jesus warned His disciples several times that He would suffer and die. The Gospels record multiple instances where he explicitly told his disciples what was coming:

• Mark 8:31: “He began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again”.
• Mark 9:31: “He said to them, ‘The Son of Man is going to be delivered into the hands of men. They will kill him, and after three days he will rise”.
• Mark 10:33-34: “We are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise”.

Yet immediately after the first prediction, Peter rebukes Jesus: “Never, Lord! This shall never happen to you!” (Matthew 16:22) . Jesus’ response is shocking: “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns” (Matthew 16:23).

This political focus persisted throughout Jesus’ ministry. Even after a third, incredibly detailed prophecy of His crucifixion, two of His key followers, James and John, came to Him asking for the highest seats of power in His future glory (Mark 10:35-37). They saw a coronation, not a crucifixion. Why couldn’t they hear what Jesus was plainly saying? Because they expected a Messiah who would conquer Rome, not one who would die a criminal’s death. To them, death meant defeat, not victory. Their hearts were not ready to understand that resurrection would mean victory over death itself.

SCJ Claim vs. Biblical Reality

SCJ teaches: “Just as Jesus’ teaching was hidden in parables and only revealed to a special group (the disciples), Lee Man-hee’s teaching is hidden from mainstream Christianity and only revealed to those who complete the SCJ curriculum”.

Biblical Reality: Jesus’ predictions about His death and resurrection were not hidden-they were stated plainly and repeatedly (Mark 8:31, Mark 9:31, Mark 10:33-34). The problem wasn’t that Jesus spoke in code or required special interpretation. The problem was that the disciples’ expectations prevented them from accepting what Jesus said clearly.

The difference is crucial: Jesus spoke openly; the disciples’ preconceptions blocked understanding. SCJ claims their teaching is intentionally hidden and requires Lee Man-hee to unlock it. These are opposite models.

Furthermore, Jesus constantly asked His disciples questions to help them discover truth themselves:

• “Who do people say the Son of Man is?” (Matthew 16:13)
• “But what about you? Who do you say I am?” (Matthew 16:15)
• “Do you believe this?” (John 11:26)
• “Do you understand what I have done for you?” (John 13:12)

Jesus wanted His disciples to arrive at understanding through Scripture, through witnessing His works, and through the Holy Spirit’s illumination-not through dependence on one person’s exclusive interpretation. He was preparing them to be witnesses who could testify to what they had seen and heard (Acts 1:8), not mere repeaters of someone else’s interpretation.

Even though Jesus had raised others like Lazarus (John 11:43-44) and brought back to life a young girl who had been pronounced dead (Mark 5:35-43, where Jesus said “The child is not dead but asleep” and then raised her), believing in His own resurrection was harder. The human mind struggles to accept what has never happened before. When Jesus spoke of “rising again,” His followers often took it symbolically. They believed in spiritual revival, not literal resurrection.

Luke 18:34 captures this perfectly: “The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about”. This wasn’t intellectual inability-it was conceptual impossibility. Their minds couldn’t process information that contradicted their fundamental assumptions about what the Messiah would be. Because the idea of a suffering, dying Messiah was foreign to their historical understanding, the disciples’ entire focus was on personal status and political reward. Their hopes for political glory acted like a filter, letting in the parts about the coming kingdom and blocking out the “unthinkable” details about the cross.

Critical Observation for SCJ Members

Notice what Luke 18:34 actually says: “The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about”.

This verse is often used by SCJ to justify their “hidden teaching” model. But look at the context carefully:

• Jesus had just spoken plainly about His death (Luke 18:31-33).
• The “hiding” was not Jesus’ doing-it was the disciples’ inability to accept what contradicted their expectations.
• The understanding came later through the Holy Spirit (Luke 24:45, John 14:26), not through one person’s exclusive interpretation.
• After Pentecost, the disciples proclaimed the gospel publicly to everyone (Acts 2:14-41), not in secret classes with progressive revelation.

SCJ’s model inverts this pattern: they claim understanding comes through Lee Man-hee’s exclusive interpretation, taught in closed classes, with progressive disclosure based on obedience. This is the opposite of Jesus’ method, which culminated in public proclamation empowered by the Holy Spirit available to all believers.

The Struggle with Humanity and Doubt

Another major barrier was Jesus’s profound humanity. He was the Son of God, but He lived like the Son of Man-He got tired, felt hungry, slept in boats, and walked dusty roads. He didn’t wear a halo or float above the ground.

His friends were so familiar with the “flesh and blood” limitations of their teacher that, when He died, their minds were entirely focused on the grave and the natural world. This is why, when Mary Magdalene arrived at the tomb on Sunday morning, her mind was focused only on how to roll away the massive stone; she was not looking for a resurrected person, and she initially mistook Jesus for the gardener (Mark 16:1-3, John 20:15).

Their total shock, fear, and widespread doubt-even after seeing Him-is an essential faith point. The Gospels universally record their extreme skepticism, even stating that “some doubted” even when seeing the Risen Christ (Matthew 28:16-17). This profound, stubborn lack of belief among His closest friends confirms the miracle: only an undeniable, physical divine intervention could have overcome their natural focus on death and the grave.

Jesus’ Identity: Hidden in Plain Sight

One of the most puzzling aspects of Jesus’ ministry is how he spoke about his own identity. If Jesus was God, why did He often speak vaguely about it, preferring the title “Son of Man” over the clear title “Messiah” or “Son of God”?. This was not confusion; it was divine strategy.

First, by avoiding the title “Messiah,” Jesus sidestepped an immediate political confrontation. In the first century, claiming to be the Messiah was basically the same as declaring yourself a king and challenging Rome, which would have led to swift execution by the authorities, prematurely ending His mission. By using the less explosive “Son of Man,” Jesus was able to speak openly about His authority and coming kingdom without automatically inciting a revolution.

The answer involves both theological wisdom and practical survival. Jesus was navigating a minefield. The religious leaders were actively looking for reasons to condemn him (Mark 3:2, Luke 6:7, John 5:18). A direct claim to divinity would have ended his ministry immediately-before he could accomplish his mission.

Yet Jesus made his identity clear to those with ears to hear:

• John 10:30: “I and the Father are one.” The Jews immediately picked up stones, saying, “Because you, a mere man, claim to be God” (John 10:33).
• John 8:58: “Very truly I tell you, before Abraham was born, I am!”. This deliberate use of “I AM” (Greek: ego eimi) echoed God’s self-revelation to Moses in Exodus 3:14. The religious leaders understood perfectly-they immediately picked up stones to kill him for blasphemy (John 8:59).

Jesus had to walk a fine line. Declaring Himself directly as God in a strict monotheistic culture could have ended His ministry prematurely. Instead, He revealed His identity progressively-through miracles, authority over nature, forgiveness of sins, and resurrection power-signs that only God could display. He wanted people to believe through revelation, not coercion. Faith born from insight, not fear, was the goal. “Blessed are those who have not seen and yet have believed” (John 20:29).

SCJ Claim vs. Biblical Reality

SCJ teaches: “Jesus kept His identity hidden and only revealed it to a select group. Similarly, Lee Man-hee’s identity as the promised pastor is revealed progressively only to those who complete the training”.

Biblical Reality: Jesus’ strategic timing was not about creating an exclusive inner circle with secret knowledge. It was about:

• Avoiding premature execution so He could complete His mission.
• Allowing people to discover truth through evidence (miracles, fulfilled prophecy, resurrection).
• Building faith on understanding, not blind acceptance.
• Preparing for public proclamation after the resurrection.

Notice the contrast:

• Jesus’ “hiddenness” was temporary and strategic, ending with the resurrection and Pentecost.
• SCJ’s “hiddenness” is permanent and institutional, requiring ongoing dependence on Lee Man-hee’s interpretation.
• Jesus’ disciples eventually proclaimed openly to everyone (Acts 2:14-41, Acts 4:12, Acts 5:29).
• SCJ members are taught to conceal their affiliation and beliefs until prospects are sufficiently indoctrinated.

Jesus constantly challenged people to examine Scripture and evidence:

• “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39).
• “Do not believe me unless I do the works of my Father. But if I do them, even though you do not believe me, believe the works” (John 10:37-38).

Jesus wanted people to find Him through Scripture and evidence, not through exclusive dependence on one person’s interpretation. This is fundamentally different from SCJ’s model, where Lee Man-hee positions himself as the only one who can correctly interpret Scripture.

The “Son of Man”: Not Vague At All

Second, the title “Son of Man” was not vague at all to those who truly understood the Scriptures. While it certainly emphasized His true humanity, as God called the prophet Ezekiel “son of man” to denote his human status, it carried a powerful double meaning. It was a direct reference to the ancient prophecy in Daniel 7:13-14, which describes a divine, heavenly figure:

“I saw in the night visions, and behold, with the clouds of heaven there came one like a son of man… And to him was given dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion…”.

By using this title, Jesus was subtly, but powerfully, claiming the role of the ultimate ruler, judge, and King who receives heavenly worship. He linked this divine authority to acts reserved only for God: claiming the power to forgive sins (Mark 2:10) and declaring Himself “Lord of the Sabbath” (Mark 2:28).

Jesus also made claims that only God could make:

• He forgave sins (Mark 2:5-7)-which the Pharisees correctly noted only God can do.
• He claimed authority over the Sabbath: “The Son of Man is Lord of the Sabbath” (Mark 2:28).
• He accepted worship (Matthew 14:33, John 9:38)-which would be blasphemous if he weren’t divine.
• He claimed to give eternal life (John 10:28, John 11:25-26).

The Authority Question: A Strategic Trap

When the religious leaders confronted Jesus in the temple and demanded, “By what authority are you doing these things? And who gave you this authority?” (Matthew 21:23), Jesus responded with a counter-question about John the Baptist’s authority (Matthew 21:24-25). This wasn’t evasion—it was strategic wisdom.

The religious leaders found themselves trapped: if they said John’s baptism was from heaven, Jesus would ask why they didn’t believe him; if they said it was from men, they feared the crowd who regarded John as a prophet (Matthew 21:25-26). Their response—”We don’t know” (Matthew 21:27)—revealed their unwillingness to acknowledge truth even when confronted with it.

Jesus then declared, “Neither will I tell you by what authority I am doing these things” (Matthew 21:27). He had already demonstrated his authority through miracles, teaching, and fulfillment of prophecy. Those who refused to acknowledge John’s divine mission would never accept Jesus’ authority either, no matter how clearly he stated it.

Jesus constantly asked His disciples and others to think critically and discover truth:

• “Who do people say the Son of Man is?” (Matthew 16:13)
• “But what about you? Who do you say I am?” (Matthew 16:15)
• “What do you think about the Messiah? Whose son is he?” (Matthew 22:42)
• “Do you believe this?” (John 11:26)

Jesus wanted His disciples to arrive at conclusions through examination of Scripture, observation of His works, and the Holy Spirit’s illumination—not through blind acceptance of one person’s authority.

He maintained this strategic ambiguity until the very moment of His trial. When the High Priest Caiaphas demanded He state His identity, Jesus finally made the unambiguous, explicit claim that sealed His fate:

Mark 14:61-62: When the high priest asked directly, “Are you the Messiah, the Son of the Blessed One?” Jesus answered, “I am. And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” This assertion, referencing the Daniel prophecy directly, immediately supplied the charge of blasphemy needed for His execution. The high priest tore his clothes and declared it blasphemy (Mark 14:63-64).

Jesus spoke in ways that were clear enough for faith but veiled enough to avoid premature arrest. He was revealing his identity progressively, allowing people to discover who he was through his works, his words, and ultimately his resurrection.

Jesus’ Identity vs. Lee Man-hee’s Claims

Jesus’ self-revelation followed a biblical pattern:

• Rooted in Old Testament prophecy (Daniel 7:13-14, Isaiah 53, Psalm 110).
• Confirmed by multiple witnesses (John the Baptist, the Father’s voice, the Holy Spirit, miracles, fulfilled prophecy).
• Testified to by Scripture (John 5:39, Luke 24:27, Luke 24:44-47).
• Vindicated by resurrection (Romans 1:4, Acts 2:22-36).
• Resulted in public proclamation (Acts 1:8, Acts 2:14-41, Acts 4:12).

Lee Man-hee’s claims follow a different pattern:

• Based on his own interpretation of Revelation (no clear Old Testament foundation).
• Verified only by his own testimony and SCJ’s internal witnesses (no independent verification).
• Scripture must be reinterpreted to fit his narrative (rather than Scripture testifying about him naturally).
• No objective, verifiable vindication (see Chapter 19 on unfalsifiable claims).
• Requires concealment and gradual disclosure (opposite of apostolic proclamation).

Even more significantly: Jesus is greater than Moses, yet Moses-despite his faithfulness-was not allowed to enter the Promised Land because of his disobedience (Numbers 20:7-12). The Bible presents Jesus as being greater than Moses (Hebrews 3:1-6):

• Jesus is the Son; Moses was a servant (Hebrews 3:5-6).
• Jesus is the builder; Moses was part of the house (Hebrews 3:3-4).
• Jesus fulfilled the Law; Moses gave the Law (Matthew 5:17).
• Jesus mediates a better covenant (Hebrews 8:6).

Moses’ Law did not save us from sins-it gave us knowledge of sin (Romans 3:20, Romans 7:7). Salvation comes through Jesus Christ alone (Acts 4:12). Yet SCJ’s theology lowers Jesus’ status (limiting Him to the First Coming) and elevates Lee Man-hee’s authority (making him essential for the “Revelation era”). This inverts the biblical pattern where Jesus is the final and complete revelation of God (Hebrews 1:1-3).

Critical Question for SCJ Members 

If Jesus wanted people to discover truth through Scripture, evidence, and the Holy Spirit—not through exclusive dependence on one person’s interpretation—why does SCJ require absolute dependence on Lee Man-hee’s interpretation?

Jesus said: “You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me” (John 5:39).

Question: Where in Scripture does it testify about Lee Man-hee? If Lee Man-hee is as essential to God’s plan as SCJ claims, shouldn’t Scripture testify about him as clearly as it testifies about Jesus?

Jesus’ identity was woven throughout the Old Testament:

• Born in Bethlehem (Micah 5:2)
• From the line of David (2 Samuel 7:12-13)
• Suffering servant (Isaiah 53)
• Pierced for our transgressions (Zechariah 12:10)
• Resurrection prophesied (Psalm 16:10)

Where are the clear Old Testament prophecies about Lee Man-hee? If he is the “promised pastor” essential for understanding Revelation, why doesn’t Scripture testify about him the way it testifies about Jesus?

This is not a minor question—it goes to the heart of biblical authority. (See Chapter 18.11 on the biblical requirement for multiple witnesses, and Chapter 18.12 on proper biblical interpretation patterns.)

Partial, Imperfect, and Inconsistent Understanding

The honest answer from the Gospels is: partially, imperfectly, and inconsistently.

Peter’s confession at Caesarea Philippi seems like a breakthrough moment: “You are the Messiah, the Son of the living God” (Matthew 16:16). Jesus affirms this revelation came from the Father (Matthew 16:17). Yet moments later, Peter demonstrates he doesn’t understand what kind of Messiah Jesus is-rebuking him for predicting his death.

The disciples recognized Jesus’ authority and uniqueness:

• They called him “Lord” (John 13:13).
• They acknowledged he had “the words of eternal life” (John 6:68).
• They witnessed his miracles and divine power.

But they consistently misunderstood his mission:

• James and John asked for positions of power in his kingdom (Mark 10:35-37).
• They argued about who was greatest (Luke 9:46).
• Even after the resurrection, they asked, “Lord, are you at this time going to restore the kingdom to Israel?” (Acts 1:6) .

They knew Jesus was from God, but they didn’t grasp that he was God incarnate or that his kingdom was spiritual rather than political. This understanding only came after the resurrection and Pentecost, when the Holy Spirit opened their minds (Luke 24:45, John 14:26). “Blessed are those who have not seen and yet have believed” (John 20:29).

The Critical Lesson: Access Doesn’t Equal Understanding

Here is the devastating counter-argument to SCJ’s model:

The disciples had:

• Direct, daily access to Jesus for three years.
• The ability to ask Him questions anytime (and they did frequently).
• Witnessed His miracles firsthand.
• Heard His teaching directly from His lips.
• Saw Him raise the dead (Lazarus and Jairus’ daughter).
• Were called His friends (John 15:15).

Yet they still didn’t understand His mission until after:

• His resurrection (which vindicated His claims).
• His post-resurrection teaching (Luke 24:27, Luke 24:44-47).
• The coming of the Holy Spirit at Pentecost (Acts 2:1-4).

If direct access to Jesus Himself wasn’t sufficient for understanding, how does SCJ justify claiming that access to Lee Man-hee’s teaching is the key to understanding?.

The biblical pattern shows:

• Understanding comes through the Holy Spirit (John 14:26, 16:13, 1 Corinthians 2:10-14).
• Not through exclusive access to one person’s interpretation.

SCJ inverts this pattern by:

• Making Lee Man-hee essential for understanding.
• Claiming the Holy Spirit works only through Lee Man-hee’s interpretation.
• Creating dependence on a human mediator rather than the Holy Spirit’s direct illumination.

This is precisely what Jesus warned against. He told His disciples: “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26). The Holy Spirit would be their teacher-not another human mediator.

The Disciples’ Weakness Before Pentecost

The disciples’ inability to grasp Jesus’ mission wasn’t just intellectual-it revealed their profound spiritual weakness before receiving the Holy Spirit. When Jesus told them, “Apart from me you can do nothing” (John 15:5), this wasn’t hyperbole. The Gospels repeatedly show their inadequacy:

• They couldn’t cast out a demon, prompting Jesus to lament, “You unbelieving generation… how long shall I put up with you?” (Mark 9:19) .
• They fell asleep when Jesus asked them to pray with him in Gethsemane (Mark 14:37-41).
• They abandoned him at his arrest (Mark 14:50).
• Peter denied him three times (Luke 22:54-62).

Yet Jesus promised them, “You will receive power when the Holy Spirit comes on you; and you will be my witnesses” (Acts 1:8). The transformation from fearful deserters to bold witnesses wasn’t the result of better understanding alone-it required the indwelling presence and power of God’s Spirit. This is why Jesus told them, “It is for your good that I am going away. Unless I go away, the Advocate will not come to you” (John 16:7).

SCJ’s Fundamental Error: Replacing the Holy Spirit with a Human Mediator

The New Covenant promise is clear:

“This is the covenant I will make with the people of Israel after that time,” declares the Lord. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord (Jeremiah 31:33-34).

The New Covenant means:

• Direct access to God through Jesus (Hebrews 10:19-22).
• The Holy Spirit as our teacher (John 14:26, 1 John 2:27).
• No human mediator needed (1 Timothy 2:5).
• God’s law written on hearts, not external instruction alone (2 Corinthians 3:3).

SCJ’s system recreates the Old Covenant structure:

• Access to God mediated through Lee Man-hee (like the Old Covenant priesthood).
• Lee Man-hee as the exclusive interpreter (like the Old Covenant priests who taught the Law).
• External instruction without internal transformation (like the Old Covenant’s external law).
• Creating a new “holy place” (Shincheonji) that must be found (like the Old Covenant temple in Jerusalem).

This is a regression, not progression. The New Covenant eliminated the need for human mediators between God and humanity. Jesus is the only mediator (1 Timothy 2:5), and the Holy Spirit is our teacher (John 14:26). Any system that inserts a human mediator contradicts the New Covenant.

Comparing Jesus’ Disciples to SCJ Students

Jesus’ Disciples:

• Had direct access to Jesus → Still didn’t understand until the Holy Spirit came
• Could ask questions freely → Still misunderstood His mission
• Witnessed miracles → Still doubted and fled
• Were called “friends” (John 15:15) → Still needed the Holy Spirit to understand
• After Pentecost: Proclaimed publicly to everyone (Acts 2:14-41)

SCJ Students:

• Have access only to Lee Man-hee’s interpretation → Told this is sufficient for understanding
• Questions are controlled and redirected → Doubt is labeled as betrayal
• No objective miracles to witness → Must accept based on Lee Man-hee’s testimony alone
• Are called “betrayers” if they doubt → Fear replaces genuine faith
• After “graduation”: Conceal affiliation and recruit deceptively → Opposite of apostolic transparency

The contrast is stark. Jesus’ method led to:

• Public proclamation (Acts 2:14-41, 4:12, 5:29)
• Transparent witness (Acts 1:8, 4:20)
• Verification through Scripture (Acts 17:11)
• Multiple independent witnesses (1 Corinthians 15:3-8)

SCJ’s method leads to:

• Concealment and deception (hiding affiliation during recruitment)
• Controlled information (progressive disclosure based on compliance)
• Circular reasoning (Lee Man-hee interprets Revelation to prove Lee Man-hee is the promised pastor)
• Isolation from external verification (discouraging independent Bible study or consultation with others)

This is not the biblical pattern. (See Chapter 18.11 on the biblical requirement for multiple witnesses, and Chapter 10 on the “hidden savior” model that contradicts Scripture.)

The “Betrayer” Label: Manipulation, not Biblical Truth

SCJ teaches that those who doubt or leave are “betrayers,” comparing them to Judas. This is psychological manipulation, not biblical truth.

Biblical reality:

• The disciples doubted repeatedly → Jesus didn’t call them betrayers
• Peter denied Jesus three times → Jesus restored him (John 21:15-19)
• Thomas doubted the resurrection → Jesus provided evidence (John 20:24-29)
• Some disciples doubted even when seeing the risen Jesus → Jesus commissioned them anyway (Matthew 28:16-17)

Jesus distinguished between:

• Honest doubt (which He addressed with patience and evidence)
• Willful betrayal (Judas, who never genuinely believed—John 6:64)

SCJ conflates these categories to manipulate members:

• Any questioning = betrayal
• Any doubt = spiritual failure
• Any departure = joining Satan’s side

This creates a “you vs. them” mentality that:

• Prevents critical thinking
• Isolates members from outside perspectives
• Uses fear and guilt to maintain control
• Contradicts Jesus’ patient, evidence-based approach

Jesus said: “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31-32). Truth leads to freedom, not fear. Any system that uses fear of being labeled a “betrayer” to prevent honest examination is not following Jesus’ model.

The Breaking Point

The Last Supper reveals the fragility of the disciples’ faith. Jesus knew what was coming:

• John 13:21: “After he had said this, Jesus was troubled in spirit and testified, ‘Very truly I tell you, one of you is going to betray me.”

The failure began at the Last Supper with Judas Iscariot. Jesus identified His betrayer by giving him a piece of bread-an act of honor and fellowship (John 13:26). Judas accepted the bread while his heart was already set on the thirty pieces of silver he had bargained for. His betrayal demonstrates that outward religious observance (attending the sacred meal) can mask a hardened, self-serving heart.

He predicted Peter’s denial: “Before the rooster crows today, you will deny three times that you know me” (Luke 22:34). Peter insisted he would die for Jesus-yet within hours, he denied him to a servant girl (Luke 22:54-62).

Jesus predicted the abandonment: 

“This very night you will all fall away on account of me” (Matthew 26:31). 

When Jesus confronted His disciples about loyalty, they were shaken. They had followed Him expecting glory, not suffering. When soldiers came to arrest Him, fear overtook faith, and they fled. 

“Then all the disciples deserted Him and fled” (Matthew 26:56). 

Their doubt was not only emotional but also existential-they couldn’t reconcile a crucified Messiah with the God of power they imagined. 

But Jesus had already told them: 

“Whoever wants to be first must be servant of all” (Mark 9:35). 

His mission was servanthood, not domination-something the world, including His followers, struggled to understand.

SCJ Claim vs. Biblical Reality: The Nature of True Loyalty

SCJ teaches: “Those who doubt or question are betrayers like Judas. True disciples accept the teaching without question and remain loyal to the promised pastor”.

Biblical Reality: Jesus distinguished between Judas’ willful betrayal and the disciples’ weakness and confusion:

• Judas: Never genuinely believed (John 6:64, John 6:70-71); was motivated by greed (John 12:4-6); deliberately chose to betray Jesus (Matthew 26:14-16); felt remorse but not repentance (Matthew 27:3-5).
• The Other Disciples: Genuinely loved Jesus but were weak (Matthew 26:35, Matthew  26:41); were confused and afraid (John 16:31-32); abandoned Jesus in panic, not calculated betrayal (Mark 14:50); were restored through Jesus’ grace (John 21:15-19, Luke 24:36-49).

Jesus’ response to weakness vs. betrayal:

• To Peter (who denied): Restoration and commissioning (John 21:15-19).
• To Thomas (who doubted): Evidence and blessing (John 20:24-29).
• To the disciples (who fled): Peace and mission (John 20:19-21).
• To Judas (who betrayed): Sorrow but no forced retention (Matthew 26:24).

SCJ’s approach:

• Labels all doubt as betrayal (conflating weakness with willful rejection).
• Uses fear of being labeled “Judas” to prevent questioning.
• Creates guilt and shame around honest examination.
• Demands loyalty to Lee Man-hee rather than truth.

This is manipulation, not discipleship. Jesus never used fear of betrayal to keep disciples from examining truth. He said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free” (John 8:31-32).

Peter’s Bold Claim and Jesus’ Greater Love

When Jesus warned Peter of his coming denial, Peter protested vehemently: “Even if I have to die with you, I will never disown you”. And all the other disciples said the same (Matthew 26:35). Their sincerity was genuine-they truly believed they would lay down their lives for Jesus.

But Jesus gently corrected their misunderstanding of love and sacrifice. He told them, “Greater love has no one than this: to lay down one’s life for one’s friends” (John 15:13). The disciples thought they would demonstrate this ultimate love by dying for Jesus. But Jesus was teaching them that HE would be the one laying down his life for them and for the world.

This reversal is at the heart of the gospel: we don’t save ourselves through our loyalty or sacrifice. Christ saves us through his. The disciples’ failure to keep their promises wasn’t the end of the story-it was the very reason Jesus had to go to the cross.

The Gospel vs. SCJ’s Works-Based System

The Gospel:

• Jesus lays down His life for us (John 15:13, Romans 5:8).
• Salvation is by grace through faith, not works (Ephesians 2:8-9).
• We are saved because of Christ’s faithfulness, not ours (Romans 3:22-24).
• Our failures are covered by His perfect sacrifice (Hebrews 10:10-14).

SCJ’s System:

• Members must demonstrate loyalty to Lee Man-hee (through attendance, recruiting, obedience).
• Salvation depends on finding the “right place” and accepting the “right teaching” (works-based).
• Members earn their position through performance (completing courses, recruiting numbers).
• Failure or doubt results in condemnation as a “betrayer” (no grace for weakness).

This is a different gospel. Paul warned: “I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ” (Galatians 1:6-7).

Any system that makes salvation dependent on:

• Finding a specific organization.
• Accepting one person’s interpretation.
• Demonstrating loyalty through works.
• Maintaining perfect obedience without doubt.

…is a different gospel that contradicts the New Testament message of grace.

Abandonment in the Garden

The failure of the disciples peaked when Jesus was arrested. Their mass abandonment confirms their ultimate failure to accept the idea of a Suffering Servant (Isaiah 53).

When the soldiers arrived in Gethsemane, the disciples made their choice. They had come prepared to fight, clutching the swords they had brought (Luke 22:38). They expected a glorious military battle where Jesus would finally deploy His supernatural power to claim the throne.

When Jesus chose non-resistance-rebuking Peter for drawing his sword and stating He could summon legions of angels but chose not to (Matthew 26:52-53)-their political dreams evaporated instantly. The Messiah they had invested in, the conquering King, had failed to materialize.

When Jesus was arrested in Gethsemane, Mark 14:50 records: “And they all deserted him and fled”. Why? Because the foundation of their hope had crumbled. They expected Jesus to establish his kingdom in Jerusalem during Passover. Instead, he was arrested like a common criminal. The cognitive dissonance was too great. Their faith, built on misunderstanding, couldn’t withstand the crisis. They stumbled over the “offense” of Jesus choosing suffering over force.

John 16:31-32 shows Jesus anticipated this: “Do you now believe? A time is coming and in fact has come when you will be scattered, each to your own home. You will leave me all alone”.

Their abandonment wasn’t a moral failure alone-it was the collapse of a worldview. Everything they thought they knew about Jesus’ mission seemed to be proven false by his arrest and execution.

When Expectations Collapse: The Test of True Faith

The disciples’ abandonment reveals a critical truth: faith built on wrong expectations will collapse when reality doesn’t match.

The disciples expected:

• Political liberation from Rome.
• Positions of power in an earthly kingdom.
• Military victory and national restoration.
• Glory, honor, and status.

Jesus offered:

• Spiritual liberation from sin.
• Servanthood and sacrifice.
• A kingdom “not of this world” (John 18:36).
• Suffering followed by resurrection.

When their expectations collapsed, so did their faith—temporarily. But this wasn’t the end. Jesus had prayed for them: “Simon, Simon, Satan has asked to sift all of you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers” (Luke 22:31-32).

The disciples’ restoration came through:

• Jesus’ resurrection (objective vindication of His claims).
• Jesus’ patient restoration (John 21:15-19).
• The Holy Spirit’s empowerment (Acts 2:1-4).
• Understanding Scripture correctly (Luke 24:27, Luke 24:44-47).

SCJ members face a similar test: What happens when SCJ’s promises don’t materialize?

• Lee Man-hee is now over 93 years old as of 2025 (born 1931)
• SCJ teaches he will not die (based on Revelation 12:5)
• What happens when this prophecy fails?

Will members:

• Reinterpret the prophecy (like other failed predictions throughout history)?
• Claim he didn’t really die (spiritual interpretation)?
• Find a successor (contradicting the “one promised pastor” teaching)?
• Or examine whether the foundation was false from the beginning?

The disciples’ experience teaches us: when expectations built on misunderstanding collapse, it’s an opportunity to discover the truth. Peter’s denial led to his restoration. Thomas’ doubt led to his declaration: “My Lord and my God!” (John 20:28). The disciples’ abandonment led to their transformation into bold witnesses.

For SCJ members, the collapse of false expectations can be the beginning of discovering the true gospel. (See Chapter 14 for testimonies of former SCJ members who found freedom in Christ, and Chapter 19 on unfalsifiable claims and failed prophecies.)

“I Don’t Know the Man”

Peter’s denial is one of the most poignant moments in the Gospels. This was the disciple who had walked on water (Matthew 14:29) , confessed Jesus as the Messiah (Matthew 16:16) , and boldly declared he would die for Jesus (Matthew 26:35, Luke 22:34). Yet when confronted by a servant girl, he crumbled.

Luke 22:54-62 records the progression:

• First denial: “Woman, I don’t know him” (Luke 22:57).
• Second denial: “Man, I am not!” (Luke 22:58) .
• Third denial: “Man, I don’t know what you’re talking about!” (Luke 22:60) .

Immediately after the third denial, the rooster crowed. Jesus turned and looked straight at Peter. Luke records: “And Peter remembered the word the Lord had spoken to him: ‘Before the rooster crows today, you will disown me three times.’ And he went outside and wept bitterly” (Luke 22:61-62). Peter’s failure wasn’t from lack of love or commitment-it was from human weakness and fear. The gap between his sincere intentions and his actual behavior revealed the truth Jesus had spoken: “The spirit is willing, but the flesh is weak” (Matthew 26:41, 26:41).

Jesus’ Response to Peter’s Failure vs. SCJ’s Response to Doubt

Jesus’ Response to Peter:

Before the denial, Jesus prayed for Peter:

“Simon, Simon, Satan has asked to sift all of you as wheat. But I have prayed for you, Simon, that your faith may not fail. And when you have turned back, strengthen your brothers” (Luke 22:31-32).

Notice:

• Jesus predicted the failure (not surprised or disappointed).
• Jesus prayed for restoration (“when you have turned back”).
• Jesus had a future mission for Peter (“strengthen your brothers”).

After the resurrection, Jesus restored Peter: John 21:15-19 records Jesus asking Peter three times, “Do you love me?”-once for each denial. Each time Peter affirmed his love, Jesus gave him a commission:

• “Feed my lambs” (John 21:15).
• “Take care of my sheep” (John 21:16).
• “Feed my sheep” (John 21:17).

Jesus didn’t:

• Label Peter a “betrayer“.
• Disqualify him from ministry.
• Demand perfect loyalty before restoration.
• Use guilt and shame to manipulate.

Jesus did:

• Acknowledge the failure honestly.
• Provide opportunity for restoration.
• Recommission Peter for ministry.
• Transform weakness into strength through grace.

SCJ’s Response to Doubt or Questioning:

SCJ teaches:

• Any doubt is betrayal (equating weakness with willful rejection).
• Questioning is spiritual failure (rather than honest examination).
• Those who leave are “betrayers like Judas” (no distinction between weakness and betrayal).
• Restoration requires returning to SCJ and Lee Man-hee (not to Christ).

SCJ creates:

• Fear of being labeled a betrayer (psychological manipulation).
• Guilt for honest questions (suppressing critical thinking).
• Isolation from those who leave (cutting off support systems).
• Dependence on the organization for spiritual standing (rather than on Christ).

The contrast is stark:

• Jesus: Grace, restoration, and future mission despite failure.
• SCJ: Condemnation, guilt, and isolation for questioning.

This reveals the fundamental difference between the gospel and SCJ’s system. The gospel offers grace for weakness; SCJ offers condemnation. The gospel leads to freedom; SCJ leads to fear.

The Significance of Peter’s Restoration

Peter’s restoration is crucial for understanding the nature of Christian discipleship. If the leader of the apostles-the one who would preach at Pentecost and lead the early church-could fail so dramatically and still be restored, then there is hope for all who stumble.

Peter’s transformation:

• Before Pentecost: Impulsive, overconfident, fearful when tested.
• After Pentecost: Bold, wise, willing to suffer for Christ (Acts 4:18-20, Acts 5:29).

What changed? Not Peter’s character alone, but the indwelling presence of the Holy Spirit. 

Peter received:

• Forgiveness through Christ’s sacrifice (not earned through perfect performance).
• Restoration through Jesus’ grace (not disqualification for failure).
• Empowerment through the Holy Spirit (not human willpower alone).
• Understanding through Scripture (Luke 24:27, Luke 24:44-47, Acts 2:14-36).

Peter’s first sermon at Pentecost (Acts 2:14-41) demonstrates this transformation. He boldly proclaimed:

• Jesus’ identity as Lord and Messiah (Acts 2:36).
• The necessity of His death and resurrection (Acts 2:23-24).
• The fulfillment of Old Testament prophecy (Acts 2:25-31).
• The call to repentance and faith (Acts 2:38).

This is the same Peter who denied Jesus three times. His transformation wasn’t through better understanding alone, but through the Holy Spirit’s power-the same power available to all believers (Acts 2:38-39).

The Holy Spirit vs. Human Mediators

The New Testament Pattern:

Jesus promised: “But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you” (John 14:26).

Peter experienced this at Pentecost:

• The Holy Spirit came upon all believers (Acts 2:1-4).
• Peter preached with boldness and clarity (Acts 2:14-36).
• Three thousand believed and were baptized (Acts 2:41).
• The believers devoted themselves to the apostles’ teaching, fellowship, breaking of bread, and prayer (Acts 2:42).

The Holy Spirit’s role:

• Teaches all believers (John 14:26, 1 John 2:27).
• Guides into all truth (John 16:13).
• Testifies about Jesus (John 15:26).
• Convicts of sin, righteousness, and judgment (John 16:8).
• Empowers for witness (Acts 1:8).

No human mediator is needed between the believer and God:

• “For there is one God and one mediator between God and mankind, the man Christ Jesus” (1 Timothy 2:5).
• “You have an anointing from the Holy One, and all of you know the truth” (1 John 2:20).
• “As for you, the anointing you received from him remains in you, and you do not need anyone to teach you” (1 John 2:27).

SCJ’s Pattern:

SCJ teaches:

• Lee Man-hee is essential for understanding Scripture (especially Revelation).
• The Holy Spirit works through Lee Man-hee’s interpretation (not directly to believers).
• Members must complete SCJ’s curriculum (progressive revelation controlled by the organization).
• Understanding comes through human instruction (not the Holy Spirit’s direct teaching).

SCJ’s system:

• Creates dependence on Lee Man-hee (rather than the Holy Spirit).
• Requires mediation through the organization (rather than direct access to God).
• Controls information and interpretation (rather than allowing the Spirit to guide).
• Measures spiritual maturity by course completion (rather than transformation by the Spirit).
• Demands loyalty to a human leader (rather than to Christ alone).

This contradicts the New Covenant promise (Jeremiah 31:33-34). The New Covenant eliminated the need for human mediators. SCJ recreates the Old Covenant structure with Lee Man-hee as the mediator-contradicting the very purpose of Christ’s work.

Critical Question for SCJ Members

If the Holy Spirit is sufficient to teach all believers (John 14:26, 1 John 2:27), why does SCJ claim Lee Man-hee is necessary?

Three possibilities:

• The Holy Spirit is not sufficient (contradicts John 14:26, 1 John 2:27).
• The Holy Spirit only works through Lee Man-hee (contradicts Acts 2:1-4, where the Spirit came upon all believers).
• SCJ’s claim is false (the Holy Spirit is sufficient, and Lee Man-hee is not necessary).

The biblical evidence is clear: The Holy Spirit is sufficient. Any system that makes a human mediator essential for understanding Scripture contradicts the New Covenant and limits the Holy Spirit’s work.

This is why 1 John 2:27 says: “As for you, the anointing you received from him remains in you, and you do not need anyone to teach you. But as his anointing teaches you about all things and as that anointing is real, not counterfeit—just as it has taught you, remain in him.”

The Holy Spirit within you is sufficient. You don’t need Lee Man-hee. You don’t need SCJ’s organization. You need Jesus Christ and the Holy Spirit He promised to all believers.

The Absence of the Twelve

When Jesus was crucified, the vast majority of his disciples were absent. The Gospels record that the women who followed Jesus watched from a distance (Matthew 27:55-56, Mark 15:40-41, Luke 23:49), but of the twelve apostles, only John is mentioned as being present at the cross.

John 19:25-27 records: “Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, ‘Woman, here is your son,’ and to the disciple, ‘Here is your mother’. From that time on, this disciple took her into his home”.

Where were the others? Hiding. Scattered. Overcome with fear and despair. They had abandoned Jesus in Gethsemane and remained in hiding, fearing they would be arrested next (John 20:19). Their absence at the crucifixion reveals the depth of their failure. These were the men who had promised to die with Jesus (Matthew 26:35). Even Peter, who had followed at a distance to the high priest’s courtyard (Luke 22:54), had fled after his third denial.

The Women’s Faithfulness vs. The Disciples’ Fear

A striking contrast in the Gospel accounts:

The women:

• Stayed near the cross (Matthew 27:55-56, Mark 15:40-41).
• Witnessed Jesus’ death (Mark 15:40).
• Saw where he was buried (Mark 15:47).
• Prepared spices for his body (Luke 23:56).
• Were first at the tomb (Mark 16:1-2).
• Were first witnesses of the resurrection (Matthew 28:1-10, John 20:11-18).

The male disciples (except John):

• Fled when Jesus was arrested (Mark 14:50).
• Were absent at the crucifixion (except John).
• Hid behind locked doors (John 20:19).
• Didn’t believe the women’s testimony (Luke 24:11).
• Needed Jesus to appear to them multiple times (John 20:19-29, John 21:1-14).

This contrast reveals several important truths:

• Faithfulness isn’t determined by position or status (the women had no official role, yet showed greater courage).
• Fear can overcome even the most devoted followers (the disciples genuinely loved Jesus but were paralyzed by fear).
• God often works through the unexpected (women, who couldn’t be legal witnesses in that culture, were chosen as the first witnesses of the resurrection).
• Restoration is possible after failure (the male disciples who fled were later commissioned to lead the church).

SCJ’s Selective Use of Biblical Patterns

SCJ emphasizes:

• The disciples’ special access to Jesus (to justify exclusive access to Lee Man-hee).
• The disciples’ role as witnesses (to justify SCJ members as witnesses of “fulfillment”).
• The disciples’ eventual understanding (to justify SCJ’s claim to exclusive understanding).

SCJ ignores:

• The disciples’ repeated failures and misunderstandings (which show that proximity doesn’t equal understanding).
• The women’s greater faithfulness (which shows that official position doesn’t equal spiritual maturity).
• The Holy Spirit’s role in transformation (which shows that understanding comes from God, not human mediators).
• The public proclamation after Pentecost (which contradicts SCJ’s secretive recruitment methods).

This selective reading allows SCJ to claim the disciples’ authority while avoiding the lessons of their failures and the true source of their transformation.

The Significance of the Crucifixion

The crucifixion was the ultimate stumbling block for the disciples. Everything they believed about Jesus seemed to be disproven by his death. In Jewish thought, the Messiah was supposed to conquer, not be conquered. A crucified Messiah was a contradiction in terms-literally a “stumbling block” (1 Corinthians 1:23).

Isaiah 53 had prophesied the suffering servant:

• “He was despised and rejected by mankind” (Isaiah 53:3).
• “He was pierced for our transgressions, he was crushed for our iniquities” (Isaiah 53:5).
• “He was led like a lamb to the slaughter” (Isaiah 53:7).
• “He was assigned a grave with the wicked” (Isaiah 53:9).

But the disciples hadn’t understood these prophecies. It wasn’t until after the resurrection that Jesus opened their minds to understand the Scriptures (Luke 24:44-47).

The crucifixion revealed:

• The depth of human sin (we killed the Son of God).
• The extent of God’s love (He gave His Son for us-Romans 5:8).
• The cost of redemption (not silver or gold, but precious blood-1 Peter 1:18-19).
• The defeat of Satan (through apparent defeat, Jesus triumphed-Colossians 2:15).
• The fulfillment of Scripture (everything written about the Messiah was fulfilled-Luke 24:44).

But the disciples couldn’t see this at the time. They saw only defeat, shame, and the end of their hopes.

The Crucifixion: Foolishness or Wisdom?

Paul wrote: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” (1 Corinthians 1:18).

“Jews demand signs and Greeks look for wisdom, but we preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Corinthians 1:22-24).

The cross was:

• A stumbling block to Jews (who expected a conquering Messiah).
• Foolishness to Greeks (who valued wisdom and power).
• The power and wisdom of God (to those who believe).

This pattern continues today:

• Exclusive (“only one way to God”).
• Offensive (claiming all other paths are insufficient).
• Irrational (trusting in a crucified savior).

But to those who believe, the gospel is:

• Inclusive (available to all who believe—John 3:16).
• Liberating (freedom from sin and death—Romans 8:1-2).
• Transforming (new creation in Christ—2 Corinthians 5:17).

SCJ’s Alternative Gospel

SCJ claims to preach the gospel, but their message is fundamentally different:

The Biblical Gospel:

• Centered on Jesus’ death and resurrection (1 Corinthians 15:3-4).
• Salvation by grace through faith (Ephesians 2:8-9).
• Available to all who believe (John 3:16, Romans 10:9-13).
• Completed work of Christ (John 19:30, Hebrews 10:10-14).

SCJ’s “Gospel”:

• Centered on Lee Man-hee’s interpretation of Revelation (not the cross).
• Salvation by finding the “right place” and accepting the “right teaching” (works-based).
• Available only to those who find SCJ and complete the curriculum (exclusive).
• Incomplete work requiring Lee Man-hee’s fulfillment (Jesus’ work was insufficient).

Paul warned: “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! As we have already said, so now I say again: If anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!” (Galatians 1:8-9). 

Changing the gospel changes the basis of salvation, which has eternal consequences.

The Disciples’ Despair

Luke 24:13-24 records two disciples walking to Emmaus on the day of the resurrection. When the risen Jesus (whom they didn’t recognize) asked what they were discussing, they replied:

“About Jesus of Nazareth… He was a prophet, powerful in word and deed before God and all the people. The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; but we had hoped that he was the one who was going to redeem Israel” (Luke 24:19-21).

“But we had hoped”-past tense. Their hope had died with Jesus. Even the women’s report of the empty tomb hadn’t restored their hope-they called it “an idle tale” (Luke 24:11). What they didn’t yet understand: The resurrection was already accomplished ; the Scriptures had predicted all of this (Luke 24:27) ; the kingdom was spiritual, not political ; death was not defeat but victory.

When Hope Dies: The Crisis of Faith

The disciples’ experience on the road to Emmaus mirrors what many SCJ members may eventually face:

The disciples:

• Invested years following Jesus.
• Had their hopes tied to specific expectations (political restoration of Israel).
• Faced the apparent failure of those expectations (Jesus’ death).
• Struggled to believe the resurrection.
• Needed Jesus Himself to explain Scripture (Luke 24:27, 24:44-47).

SCJ members:

• Invest years in the organization.
• Have their hopes tied to specific expectations (144,000, Lee Man-hee’s immortality, imminent fulfillment).
• Will face the failure of those expectations (Lee Man-hee’s eventual death, unfulfilled prophecies).
• May struggle to believe there’s hope outside SCJ.
• Need to examine Scripture independently.

The disciples’ story offers hope:

• Jesus met them in their doubt (Luke 24:15).
• Jesus explained Scripture to them (Luke 24:27).
• Jesus revealed Himself to them (Luke 24:30-31).
• Their hearts burned within them (Luke 24:32).
• They became witnesses of the resurrection (Acts 1:8, Acts 2:32).

The death of false hope can be the beginning of true hope. The same transformation is available to all who seek Jesus Himself, not a human substitute.

The Anger of the Lamb and the End of the Old Way

Jesus’ cleansing of the temple (Matthew 21:12-13, Mark 11:15-17, John 2:13-16) was not just a tantrum against unfair prices or anger at corrupt merchants. It was a prophetic act declaring the entire temple system was ending.

When Jesus entered the Temple courts and saw merchants selling animals and money changers trading coins, His reaction shocked everyone. He overturned tables, scattered coins, and cried out: 

“My house will be called a house of prayer, but you are making it ‘a den of robbers'” (Matthew 21:13, Mark 11:17). 

This was not random anger. It was holy grief-a protest against those who turned worship into business. The Temple, meant to connect humanity to God, had become a place of transaction and manipulation. The poor were being overcharged for sacrifices. Forgiveness had a price tag.

The temple was the center of Jewish religious life, the place where God’s presence dwelt, where sacrifices atoned for sin, where priests mediated between God and humanity. It represented the covenant relationship between God and Israel. The Temple was not only a place of worship, it was the heart of their economy and influence. The priests controlled sacrifices, offerings, and access to God.

The Temple was the absolute center of Jewish life. It was the place where God’s presence dwelled (the Holy of Holies) and, crucially, the only place where the ritual sacrifices took place to atone for sin. By driving out the merchants and stopping the flow of sacrificial animals, Jesus was physically attacking the operational heart of the Old Covenant’s atonement system. He was declaring that the old way—the transactional, physical, blood-based ritual—had become corrupted and was now obsolete.

Jesus as the New Temple

When Jesus drove out the money changers, he quoted Isaiah 56:7 and Jeremiah 7:11. But he went further. John 2:19-21 records Jesus’ most radical claim: 

“Destroy this temple, and I will raise it again in three days“. 

When challenged, Jesus offered the ultimate replacement. John explains: “But the temple he had spoken of was his body”.

This was revolutionary. Jesus was declaring:

• He himself was the new temple-the place where God’s presence dwelt (John 1:14: “The Word became flesh and made his dwelling among us”).
• His body would replace the temple-making the physical building obsolete.
• His death and resurrection would inaugurate a new covenant-ending the old sacrificial system.

The meaning is profound: the presence of God was no longer tied to a physical building in Jerusalem, but was now fully manifested in Christ. Jesus’s body is the New Temple, fulfilling all the old system’s functions. His death was the destruction of the Old Temple, and His Resurrection was the ultimate rebuilding—the confirmed promise that His sacrifice was the definitive, perfect atonement, replacing the repetitive rituals forever.

The writer of Hebrews later explained this fully:

• Jesus is the final high priest (Hebrews 4:14-16).
• His death is the final sacrifice (Hebrews 10:10-14).
• Believers now have direct access to God through him (Hebrews 10:19-22).
• When He died, the curtain in the Temple tore in two (Matthew 27:51).

That curtain separated the Holy of Holies—the symbolic dwelling of God—from the people. Its tearing meant direct access to God was now open through Christ. In essence, Jesus ended the old sacrificial system. He became the final sacrifice, fulfilling the purpose of the Temple itself.

“For Christ entered once for all into the holy places… by means of His own blood, thus securing eternal redemption” (Hebrews 9:12).

The Biblical Progression: From Physical to Spiritual

The Bible reveals a clear progression in how God dwells with His people:

1. Old Testament: God’s Presence in a Physical Location (the temple in Jerusalem).
2. Gospels: God’s Presence in a Person (Jesus).
3. Church Age: God’s Presence in All Believers (through the Holy Spirit).
4. Future: God’s Presence Everywhere in the new creation (Revelation 21:22).

Any teaching that reverses this progression-requiring believers to find a specific organization or depend on a human mediator-contradicts the New Covenant and the finished work of Christ.

SCJ’s teaching reverses this progression:

• Claims believers must find a specific physical location (Shincheonji organization).
• Claims believers must access God through a human mediator (Lee Man-hee).
• Claims the Holy Spirit’s direct teaching is insufficient (requires Lee Man-hee’s interpretation).
• Claims a new “temple” must be built (the 144,000 in SCJ).

This is a regression to the Old Covenant model, not progression into the New Covenant reality. It contradicts the entire trajectory of biblical revelation.

The Children’s Testimony and the Religious Leaders’ Rage

After Jesus cleansed the temple, something remarkable happened. Matthew 21:14-16 records: “The blind and the lame came to him at the temple, and he healed them. But when the chief priests and the teachers of the law saw the wonderful things he did and the children shouting in the temple courts, ‘Hosanna to the Son of David,’ they were indignant”.

The religious leaders demanded, “Do you hear what these children are saying?”. Jesus replied, “Yes, have you never read, ‘From the lips of children and infants you have called forth your praise’?” (quoting Psalm 8:2). 

This is deeply significant: while the educated religious elite rejected Jesus, children—representing the humble and pure in heart—recognized and proclaimed his messianic identity. 

Jesus had earlier said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children” (Matthew 11:25). 

The children’s spontaneous worship was a prophetic witness that exposed the hardness of the religious leaders’ hearts.

Jesus’ conflict with the religious leaders wasn’t about minor theological disagreements—it was about the end of an entire religious system. He was declaring that the temple, the priesthood, and the sacrificial system had served their purpose as foreshadows (Hebrews 10:1) and were now being fulfilled and replaced by him.

The Threat to Power and Position

Why did the religious leaders reject Jesus so vehemently? The religious leaders—the Sanhedrin—did not condemn Jesus just for theological differences; they acted out of a complex fear rooted in politics, money, and personal authority.

The Gospels reveal multiple motivations:

John 11:47-48 is remarkably honest: “Then the chief priests and the Pharisees called a meeting of the Sanhedrin. ‘What are we accomplishing?’ they asked. ‘Here is this man performing many signs. If we let him go on like this, everyone will believe in him, and then the Romans will come and take away both our temple and our nation”. 

Notice: they didn’t deny his miracles. They feared losing their position. 

The Sadducees, who controlled the Temple and the highest court, were wealthy and collaborated with Rome to maintain stability. They feared that Jesus’s massive popularity and messianic claims would provoke Rome into crushing their fragile autonomy and destroying their institutions.

Caiaphas cynically concluded: “It is better for you that one man die for the people than that the whole nation perish” (John 11:50).

Economic Interests and Theological Challenge

More urgently, Jesus’s actions directly threatened their financial control. The temple system was enormously profitable. The money changers, animal sellers, and priestly families had financial stakes in maintaining the status quo. 

Jesus’ actions threatened their income (Mark 11:15-17). The Temple system relied heavily on the commercialization of sacrificial rites.

Meanwhile, the Pharisees, though less concerned with Roman politics, were enraged by Jesus’s constant exposure of their hypocrisy.

He criticized their traditions (Mark 7:6-13), exposed their hypocrisy (Matthew 23), and taught with an authority that didn’t depend on their approval (Mark 1:22).

Jesus condemned them for focusing on rigid, outward religious rules while neglecting the true purpose of the Law: “justice and mercy and faithfulness” (Matthew 23:23).

He accused them of crushing the people with “unbearable religious demands” (Matthew 23:4) and acting like “Snakes! Sons of vipers!” (Matthew 23:33).

Genuine Theological Conviction

Some leaders sincerely believed Jesus was a blasphemer. The law commanded death for blasphemy (Leviticus 24:16). From their perspective, Jesus’ claims were either true or deserving of death-there was no middle ground. 

C.S. Lewis famously articulated this: Jesus’ claims mean he was either Lord, liar, or lunatic. The religious leaders chose “liar” (and blasphemer), which demanded his execution.

Fear of Rome

The Jewish leaders had limited autonomy under Roman occupation. They feared that Jesus’ messianic movement would provoke Roman retaliation, destroying what little power and security they had (John 11:48).

Why the Religious System Couldn’t Let Go

The religious leaders weren’t just protecting tradition; they were protecting their identity and influence. To accept Jesus meant confessing their corruption and losing everything that gave them social standing.

Just like in every generation, truth threatens those who build comfort on control. Jesus’ message tore down pride, status, and the illusion of spiritual superiority.

“Woe to you, teachers of the law… you shut the door of the kingdom of heaven in people’s faces.” (Matthew 23:13)

They saw Him not as Savior, but as a disruptor who exposed hypocrisy and replaced the center of worship—the Temple—with Himself.

This same pattern appears in religious organizations today:

• Leaders who have invested years building their authority resist challenges to their interpretation.
• Organizations that control access to “truth” resist independent examination.
• Systems that profit from members’ loyalty (financially, socially, or psychologically) resist transparency.
• Groups that claim exclusive understanding resist outside verification.

SCJ exhibits these same patterns:

• Lee Man-hee’s authority cannot be questioned (like the Pharisees’ traditions).
• Members are discouraged from independent Bible study (like the religious leaders who “shut the door of the kingdom”).
• The organization profits from members’ free labor and recruitment efforts (like the Temple’s commercial system).
• SCJ claims exclusive access to truth (like the religious leaders who claimed to be the gatekeepers of God’s will).

Jesus warned: “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them” (Matthew 7:15-16).

The Authority Question: A Strategic Trap

When the religious leaders confronted Jesus in the temple and demanded, “By what authority are you doing these things? And who gave you this authority?” (Matthew 21:23), Jesus responded with a counter-question about John the Baptist’s authority (Matthew 21:24-25). This wasn’t evasion—it was strategic wisdom.

The religious leaders found themselves trapped: if they said John’s baptism was from heaven, Jesus would ask why they didn’t believe him; if they said it was from men, they feared the crowd who regarded John as a prophet (Matthew 21:25-26). Their response—”We don’t know” (Matthew 21:27)—revealed their unwillingness to acknowledge truth even when confronted with it.

Jesus then declared, “Neither will I tell you by what authority I am doing these things” (Matthew 21:27). He had already demonstrated his authority through miracles, teaching, and fulfillment of prophecy. Those who refused to acknowledge John’s divine mission would never accept Jesus’ authority either, no matter how clearly he stated it.

Jesus constantly asked His disciples and others to think critically and discover truth:

• “Who do people say the Son of Man is?” (Matthew 16:13).
• “But what about you? Who do you say I am?” (Matthew 16:15).
• “What do you think about the Messiah? Whose son is he?” (Matthew 22:42).
• “Do you believe this?” (John 11:26).

Jesus wanted His disciples to arrive at conclusions through examination of Scripture, observation of His works, and the Holy Spirit’s illumination-not through blind acceptance of one person’s authority.

The Trap of the Tribute Question

The religious leaders devised a cunning plan to trap Jesus with a question about Roman taxation. They sent their disciples along with the Herodians (who supported Roman rule) to ask: 

“Teacher, we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren’t swayed by others, because you pay no attention to who they are. Tell us then, what is your opinion? Is it right to pay the imperial tax to Caesar or not?” (Matthew 22:16-17).

This was a masterful trap:

• If Jesus said “yes,” he would lose the support of the Jewish crowds who resented Roman oppression and taxation
• If he said “no,” the Herodians could report him to Rome as an insurrectionist, leading to his immediate arrest

But Jesus, “knowing their evil intent,” asked to see a denarius. When they answered “Caesar’s,” he replied, “So give back to Caesar what is Caesar’s, and to God what is God’s” (Matthew 22:18-21).

This brilliant response simultaneously:

• Avoided the political trap (he didn’t advocate tax rebellion).
• Exposed their hypocrisy (they carried Roman coins bearing Caesar’s image, violating the second commandment).
• Elevated the discussion to spiritual priorities (giving God what belongs to God-namely, ourselves, who bear God’s image).

Matthew 22:22 records: “When they heard this, they were amazed. So they left him and went away”. 

They had failed to trap him, but their determination to destroy him only intensified.

He maintained this strategic ambiguity until the very moment of His trial. When the High Priest Caiaphas demanded He state His identity, Jesus finally made the unambiguous, explicit claim that sealed His fate:

• Mark 14:61-62: When the high priest asked directly, “Are you the Messiah, the Son of the Blessed One?”. Jesus answered, “I am. And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven“.

This assertion, referencing the Daniel prophecy directly, immediately supplied the charge of blasphemy needed for His execution. The high priest tore his clothes and declared it blasphemy (Mark 14:63-64). 

Jesus spoke in ways that were clear enough for faith but veiled enough to avoid premature arrest. He was revealing his identity progressively, allowing people to discover who he was through his works, his words, and ultimately his resurrection.

The religious leaders condemned Jesus for blasphemy on several grounds:

1. Claiming Divine Authority

• Forgiving sins (Mark 2:7) -Jesus also offered forgiveness without the Temple system, saying to sinners, “Your sins are forgiven” (Mark 2:5). To the Pharisees, this was blasphemy.
• Making himself equal with God (John 5:18).
• Claiming to be one with the Father (John 10:33).

2. Claiming to Be the Messiah and Son of God

At his trial, when asked directly, Jesus affirmed he was the Messiah and added a reference to the Son of Man sitting at the right hand (Mark 14:62). This combined messianic claims with divine prerogatives from Daniel 7-enough for the high priest to declare blasphemy.

3. Threatening the Temple

Jesus’ prediction that the temple would be destroyed (Matthew 24:2) and his claim to replace it with himself was seen as attacking the very foundation of Jewish faith.

The charge of blasphemy was the perfect legal tool to resolve their political and financial fears. Jesus’s claim to possess divine authority was all they needed to legally condemn Him to death. They used a religious offense to solve a profound power problem. 

From the religious leaders’ perspective, if Jesus wasn’t who he claimed to be, he was guilty of the highest religious crime. The tragedy is that they had the power to investigate his claims but chose instead to protect their positions. 

This was not just theology—it was economics, politics, and fear of losing control. They accused Him of blasphemy not because they misunderstood Him, but because they understood exactly what His claims meant.

The False Witnesses and Contradictory Testimony

During Jesus’ trial before the Sanhedrin, the religious leaders sought false testimony against him. Mark 14:55-59 records: “The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find any. Many testified falsely against him, but their statements did not agree“.

Finally, some stood up and gave this false testimony: “We heard him say, ‘I will destroy this temple made with human hands and in three days will build another, not made with hands”. Yet even then their testimony did not agree (Mark 14:57-59).

This reveals several crucial points:

• The religious leaders were willing to violate their own law (Deuteronomy 19:16-19 prohibited false testimony).
• They couldn’t find legitimate grounds to condemn Jesus despite searching desperately.
• They twisted Jesus’ actual statement about his body being the temple (John 2:19-21) into a threat to destroy the physical temple.
• Even their false witnesses couldn’t get their stories straight, exposing the illegitimacy of the proceedings.

Only when the high priest directly asked the definitive question and Jesus answered “I am” with the Daniel 7 reference, did they finally have what they considered sufficient grounds for condemnation (Mark 14:61-64). 

The irony is profound: they condemned him for telling the truth about his identity, while their entire case was built on lies and procedural violations.

This pattern of religious authorities using false testimony and procedural manipulation to silence truth continues today:

• Organizations that claim exclusive truth often suppress dissenting voices.
• Leaders who fear exposure of their false claims attack the credibility of those who question.
• Systems built on deception must silence honest examination.

SCJ exhibits similar patterns:

• Former members who speak out are labeled “betrayers” and their testimony is dismissed.
• Questions about failed prophecies or contradictions are redirected or suppressed.
• Independent verification of SCJ’s claims is discouraged.
• The organization controls the narrative and isolates members from contrary evidence.

Jesus’ trial shows us: truth doesn’t need false witnesses or manipulation. Only lies require such tactics. Any organization that resorts to these methods reveals the weakness of its foundation.

Wherever there is faith, there will be those who exploit it. This is why Jesus’ anger in the Temple still speaks loudly today. 

Even in the early Church, exploitation appeared quickly:

• Simon the Magician tried to buy the Holy Spirit’s power. Peter rebuked him: “May your silver perish with you, because you thought you could obtain the gift of God with money!” (Acts 8:18-20).
• Paul warned, “We are not, like so many, peddlers of God’s word, but as men of sincerity…” (2 Corinthians 2:17).
• Jesus praised the Ephesian believers who tested those claiming spiritual authority: “You have tested those who call themselves apostles and are not, and found them to be false” (Revelation 2:2).

From the Temple marketplace to the pulpits of today, the pattern remains the same. Wherever God’s work moves, false teachers and spiritual merchants follow close behind.

False Apostles and the Marketplace of Religion

Jesus warned in Matthew 24:4-5,11,24 that “many will come in My name… and will deceive many“. These warnings were not only for the first century but for every generation that faces religious systems trading in the name of God.

History repeats this theme:

• The Nicolaitans in Revelation 2:6 taught compromise for profit.
• The false prophetess “Jezebel” in Revelation 2:20 led believers into sexual and spiritual corruption.
• False apostles gained status by selling “secret knowledge” while silencing the poor.

And still today, spiritual exploitation takes new forms: 

• Prosperity preachers selling “miracle seeds”.
• False prophets claiming exclusive revelation.
• Scammers who manipulate fear and desperation—spiritual equivalents of the money changers Jesus drove out.

The problem isn’t new; human nature hasn’t changed in 2,000 years. Greed still dresses itself in religious robes.

Modern Parallels of Corruption

Think about how this same spirit shows up today:

• During crises-fake healers and prophets claim to have divine cures or visions.
• During disasters-scammers collect “charity” funds that never reach victims.
• During social movements-opportunists exploit faith for fame, politics, or money.

This mirrors exactly what the early Church faced. True believers suffer when fraudsters exploit trust. The name of Christ is dishonored when faith becomes a brand. This is why Jesus’ words to the churches in Revelation still matter:

• “Test those who claim to be apostles” (Revelation 2:2).
• “Beware of false teaching” (Revelation 2:14-15).
• “Hold fast what you have” (Revelation 3:11).

Jesus Declared the End of a Corrupt System

By cleansing the Temple, Jesus symbolically ended the old system of transaction and replaced it with grace. 

The Temple curtain tore in two (Matthew 27:51), showing that access to God was no longer mediated by priests, rituals, or payments. 

From then on, faith could not be sold. 

“You received without paying; give without pay” (Matthew 10:8). The gospel is not a marketplace-it’s a mercy place. And every attempt to turn it into profit provokes the same righteous anger that filled Jesus’ heart that day.

The Lesson for Us

Jesus’ anger was not against worshipers but against those who exploited them. He still calls His followers to discern truth from corruption. 

Faith must never be used for control or gain. 

The destruction of the Temple was a historical judgment; the corruption of religion today is a spiritual warning. In both, God makes it clear: no system that uses His name for profit will stand.

For SCJ members: Ask yourself these questions:

• Does this organization treat faith as a transaction (complete courses, recruit members, demonstrate loyalty = salvation)?
• Does this organization profit from my free labor while promising spiritual rewards?
• Does this organization use fear and guilt to maintain my participation?
• Does this organization control access to “truth” through one person’s interpretation?
• Does this organization discourage independent verification of its claims?

If the answer to these questions is “yes,” you may be experiencing the same exploitation Jesus confronted in the Temple. The gospel is free. Grace cannot be earned. Truth doesn’t need to be hidden or controlled. And God’s presence is not confined to one organization or mediated through one person.

“Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light” (Matthew 11:28-30).

Jesus offers rest, not religious burdens. Freedom, not control. Grace, not performance. If what you’re experiencing feels like the opposite, it’s time to examine whether you’re following Jesus or following a system that has replaced Him.

The 40-Year Fulfillment and The Foreshadowing of Redemption

When Jesus bowed His head and said, “It is finished” (John 19:30), the long story of the Exodus reached its true climax. Everything that began with Moses in Egypt found its completion at Calvary. The Exodus was never only about escape from slavery; it was the first act in a divine pattern that would find fulfillment in the blood of a greater Passover Lamb.

The Pattern of 40: Testing, Purification, and Preparation

Before Moses ever stood before Pharaoh, he himself walked through a season of 40 years in exile. After fleeing Egypt for killing an Egyptian, he spent four decades in Midian tending sheep until God called to him from the burning bush (Exodus 3). Those 40 years of waiting shaped the man who would lead a nation out of bondage.

Then, after Israel’s deliverance, another 40 years unfolded—this time of wandering in the wilderness until the next generation was ready to enter the Promised Land. In Scripture, 40 always marks testing, purification, and preparation: Moses on Sinai for 40 days receiving the Law, Elijah fasting 40 days on Mount Horeb (1 Kings 19:8), and Jesus fasting 40 days in the wilderness (Matthew 4:2) before beginning His ministry.

That rhythm continued after the cross. Jesus was crucified around 30–33 AD; 40 years later, in 70 AD, the Temple fell and Jerusalem was destroyed. The interval mirrors the 40 years of Israel’s wilderness journey—a generation passing before a new covenant people entered a new promise. The first 40 prepared Israel for Canaan; the second 40 prepared the world for the Kingdom of God.

The Passover Lamb and Mount Moriah

The parallels deepen. Moses brought Israel out of Egypt through the blood of a lamb. Jesus brought humanity out of sin through His own blood. In Exodus, the Israelites brushed lamb’s blood on their doorframes so that death would “pass over” them. This was a test of faith—obedience to an unseen command that became their salvation. In biblical symbolism, ten signified the fullness of God’s judgment; the tenth plague, the death of the firstborn, brought Egypt to its knees. At Calvary, Jesus—the firstborn Son of God—took upon Himself that complete judgment so that every believer might be spared.

The parallels stretch even farther back. The place where Jesus was crucified, Mount Moriah, is the same region where Abraham prepared to sacrifice Isaac (Genesis 22). The wooden altar Isaac carried foreshadowed the cross. When God provided a ram in Isaac’s place, He revealed that He Himself would one day provide the true Lamb. What was shadowed on Mount Moriah was fulfilled on Golgotha.

The Tabernacle and the Torn Veil

The tabernacle in the wilderness also prefigured Jesus’ mission. God told Moses, “See that you make everything according to the pattern shown you on the mountain” (Exodus 25:40). The bronze altar pointed to Christ’s sacrifice, the laver to cleansing through His word, and the veil to His body.

When He died, “the curtain of the temple was torn in two, from top to bottom” (Matthew 27:51), signifying that the way to God was now open through His flesh. The earthly tent had served its purpose; the true Temple stood in a crucified and risen Savior.

The Rock Struck Once

As Israel’s wilderness journey neared its end, the people cried out for water in the desert of Zin, and God told Moses to speak to the rock so that water would flow forth. But in anger, Moses struck the rock twice instead of speaking to it (Numbers 20:7-12).

Water still came out, but God declared that because Moses had not trusted Him enough to honor His holiness, he would not enter the Promised Land. The message was severe but symbolic: the Rock, once struck, was never to be struck again. That Rock, as Paul later wrote, “was Christ” (1 Corinthians 10:4).

Christ was struck once for our salvation; henceforth His living water flows by faith, not by force. And just as Moses’ mission ended there, Joshua—whose Hebrew name Yehoshua means “Yahweh saves,” the same as Iēsous in Greek—was appointed to lead the people into their inheritance. The law could lead them to the border, but grace had to carry them in.

The Feasts Fulfilled

The Passover feast captured all this foreshadowing. The lamb’s blood delivered Israel; Jesus’ blood delivers the world. The feast of Unleavened Bread represented leaving sin behind; His sinless life fulfilled it. The feast of Firstfruits celebrated the earliest harvest; His resurrection embodied it.

Fifty days later, at Pentecost, the Spirit descended and wrote the law not on tablets of stone but on human hearts. Every festival rehearsed what Jesus would complete.

The 40 Years of Mercy

After His ascension, the apostles preached the gospel first to Jews, then to Gentiles. The promise that once centered on a physical temple now expanded to all nations. Paul wrote, “You are no longer strangers… but fellow citizens… built on the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone” (Ephesians 2:19-20). The new Temple was not a building but a people, and its doors were open to all who believed.

The 40 years between the cross and the destruction of Jerusalem in 70 AD were therefore years of mercy—a generation’s opportunity to enter the true Promised Land through faith in Christ. During this transition period:

• The old covenant system continued operating (Temple sacrifices, priesthood) while the new covenant was being established (the Church was born at Pentecost)
• Both systems existed simultaneously during this overlap
• The gospel spread from Jerusalem to the ends of the earth (Acts 1:8)
• The early Church wrestled with the relationship between old and new covenants (Acts 15, Galatians, Hebrews)
• The book of Hebrews, written during this era, repeatedly emphasizes that the old system was “obsolete and aging” and “will soon disappear” (Hebrews 8:13), preparing believers for the imminent end of the Temple system

Those who rejected that invitation met the same fate as the wilderness generation that died before Canaan. Yet through that judgment the message of salvation went out beyond one nation to the ends of the earth.

Revelation and the 42 Months

Revelation carries this same rhythm through the symbolic 42 months (three and a half years) found in Revelation 11 and 13. Three and a half is half of seven—the number of divine completeness—representing a limited period of testing before renewal. The First Jewish–Roman War itself lasted roughly 42 months. Daniel and John both used that time measure to describe seasons of tribulation leading to restoration.

From Egypt to Babylon to Jerusalem to Revelation, God’s story follows the same heartbeat: bondage, trial, deliverance, and new creation.

The Fulfillment of All Shadows

When Jesus foretold the Temple’s fall, He was not abolishing faith but fulfilling it. The covenant of stone gave way to one of Spirit; the presence once confined behind a veil now fills human hearts. The blood that once stained doorposts now marks redeemed souls. The old Exodus freed a people from Pharaoh; the new Exodus frees all humanity from sin. The first Joshua led Israel into Canaan; the second Joshua—Jesus—leads the nations into eternal life.

Through those 40 years between cross and war, prophecy and history converged. The Law found its fulfillment, the shadows their substance, the tabernacle its living reality. The journey that began beside the Nile ended at an empty tomb.

From Passover’s blood to Pentecost’s fire, from wilderness to kingdom, every thread of Scripture wove together into one radiant pattern—the story of Jesus, the true Deliverer, the true Temple, and the everlasting Promised Land.

The Destruction of the Temple: Jesus’ Prophecy Fulfilled

Jesus predicted the Temple’s destruction with stunning clarity:

“Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down“ (Matthew 24:2).

This prophecy was fulfilled in 70 AD when Roman armies under Titus besieged Jerusalem, destroyed the Temple, and scattered the Jewish people. The Second Temple, which had stood as the center of Jewish worship for nearly 600 years since its rebuilding after the Babylonian exile, was utterly demolished.

Josephus, the Jewish historian who witnessed the destruction, recorded that the Romans set fire to the Temple. The gold that adorned it melted and ran into the cracks between the stones. To retrieve the gold, soldiers literally pried apart every stone—fulfilling Jesus’ prophecy that “not one stone would be left on another.”

Why the Temple Had to Be Destroyed

The destruction of the physical Temple was necessary to demonstrate several crucial truths:

1. Jesus’ sacrifice was final and sufficient.
   • As long as the Temple stood and sacrifices continued, there was a temptation to believe that Jesus’ sacrifice needed to be supplemented by the old system. The Temple’s destruction made it impossible to continue the old sacrificial system, forcing recognition that Jesus’ sacrifice was complete.
   • “When Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God… For by a single offering he has perfected for all time those who are being sanctified” (Hebrews 10:12-14).
2. Access to God is no longer through a physical location.
   • The Temple represented the idea that God dwelt in a specific place and could only be approached through specific rituals. Its destruction demonstrated that God’s presence was no longer confined to a building.
   • Jesus told the Samaritan woman: “Woman, believe me, the hour is coming when neither on this mountain nor in Jerusalem will you worship the Father… But the hour is coming, and is now here, when the true worshipers will worship the Father in spirit and truth“ (John 4:21-23).
3. The old covenant had served its purpose and was now fulfilled.
   • The old covenant was never meant to be permanent. It was a “shadow of the good things to come” (Hebrews 10:1), pointing forward to Christ. Once Christ came, the shadow was no longer needed.
   • “These are a shadow of the things to come, but the substance belongs to Christ“ (Colossians 2:16-17).
4. A new temple was being built—the Church.
   • Paul wrote to the Corinthians: “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16).
   • Peter wrote: “you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood…” (1 Peter 2:4-5).
   • The new temple is not a physical building but a spiritual reality—believers individually and collectively as the dwelling place of God’s Spirit.

The Progression from Physical to Spiritual

The Bible reveals a clear, irreversible progression in how God dwells with His people:

This progression moves consistently and irreversibly from:

• Physical → Spiritual
• Localized → Universal
• Mediated → Direct
• External → Internal

This is not a cycle that repeats—it is a one-way progression toward greater intimacy with God, culminating in the New Jerusalem where no temple exists because God Himself dwells directly with His people.

SCJ’s Regression: Reversing the Biblical Pattern

Shincheonji (SCJ) teaches that their chairman, Lee Man-hee, is the “Promised Pastor” who has uniquely “seen and heard all of the events of Revelation,” and that the 144,000 mentioned in Revelation 7:4 are members of the 12 “tribes” of Shincheonji.

This teaching system fundamentally reverses the biblical progression:

SCJ claims:

• A new spiritual temple must be established through the 144,000 in the SCJ organization
• God’s presence and revelation are localized in Shincheonji through Lee Man-hee
• Access to true understanding is mediated through Lee Man-hee as the sole interpreter of Revelation
• Exclusive membership is required—one must find and join SCJ to be among the saved

This recreates the Old Covenant structure that Christ abolished:

The New Covenant eliminated all these barriers. SCJ rebuilds them under the guise of “new revelation.”

This is not progression—it’s regression. It’s not fulfillment—it’s reversal. It’s not the New Covenant—it’s a return to Old Covenant patterns that Christ made obsolete.

The Temple’s Destruction as a Warning

The destruction of the Temple in 70 AD serves as a historical warning: any religious system that:

• Replaces Christ’s sufficiency with human mediation
• Localizes God’s presence in a physical location or organization
• Positions a human leader as essential to salvation

…will ultimately be shown to be obsolete and contrary to God’s purposes. The Temple was destroyed because it was being replaced by something better—direct access to God through Christ and the indwelling Holy Spirit.

The Significance for SCJ Members

For those in SCJ, consider these questions:

• Why would God move from spiritual reality (believers as temples through the Holy Spirit) back to organizational structure (SCJ as the “new temple”)?
• Why would God move from direct access (through Christ) back to mediated access (through Lee Man-hee)?

The biblical pattern moves consistently in one direction: from physical to spiritual, from mediated to direct. SCJ’s teaching reverses every aspect of this progression.

Any teaching that requires you to find a specific organization, accept a specific person’s interpretation, and depend on external mediation contradicts this New Covenant reality.

When the old Temple fell in 70 AD, it seemed like the heart of Israel had been torn out. Yet in God’s plan this devastation was not an ending but a revealing. What had been confined to stone walls now spread to every heart that believed. The presence that once hovered above the mercy seat now moved among His people. What began as a tabernacle in the wilderness was fulfilled in a Savior who “tabernacled among us” (John 1:14), and what began in an empty tomb will end in a city that needs no temple at all.

The Promise of a Better Temple

The prophets foresaw this:

• Isaiah declared, “Heaven is my throne, and the earth is my footstool. What house will you build for me?” (Isaiah 66:1).
• Ezekiel’s final vision pictured a temple overflowing with living water (Ezekiel 47)—a symbol of divine life flowing outward.
• Zechariah spoke of a day when “there will no longer be a trader in the house of the Lord” (Zechariah 14:21), foreshadowing Christ driving the merchants from the courts.

The pattern pointed to the same truth: the real dwelling of God would no longer be a building, but a people redeemed by His Spirit.

The Apostolic Vision of the Living Temple

The apostles understood that the new dwelling was the people:

• Paul wrote, “Do you not know that you are God’s temple and that God’s Spirit dwells in you?” (1 Corinthians 3:16).
• Peter expanded it: “You also, like living stones, are being built into a spiritual house” (1 Peter 2:5).

The apostles saw the church not as a new religion but as a new creation—the continuation of God’s dwelling. Every believer became a stone, each heart a sanctuary. The presence that once required priests and sacrifices now required only faith and repentance.

Revelation and the 42 Months Completed

Revelation echoes this divine rhythm. The 42 months of trial and trampling (Revelation 11:2, Revelation 13:5) symbolized the limited reign of evil before restoration. John’s vision, written during the generation that witnessed the First Jewish–Roman War, spoke of the endurance of faith. Where the earthly city fell, the heavenly city appeared. The 42 months of turmoil gave way to eternal day; judgment gave way to restoration.

The New Covenant Opens to All Nations

When the curtain tore and the Spirit descended, the covenant extended to every nation. In Revelation 7, John saw “a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and before the Lamb“. The new covenant broke every wall of separation, fulfilling the promise made to Abraham—”through you all nations will be blessed“—in Christ.

The water from the Rock that followed Israel now flows from the throne of God itself (Revelation 22:1). What Moses struck, what Solomon built—all were shadows of this one reality: God with us, forever.

The City Without a Temple

John’s final vision resolves the story that began in Genesis:

“I saw the Holy City, the New Jerusalem, coming down out of heaven from God… ‘Behold, the dwelling place of God is with man‘” (Revelation 21:2-3).

Then he adds something staggering:

“I saw no temple in the city, for its temple is the Lord God Almighty and the Lamb” (Revelation 21:22).

This is the ultimate fulfillment of all the old rituals and structures. In the New Jerusalem:

• There is no need for a temple building because God’s presence fills everything (Revelation 21:22).
• There is no need for sun or moon because “the glory of God gives it light, and the Lamb is its lamp” (Revelation 21:23).
• There is no need for priests or sacrifices because the Lamb who was slain now reigns forever.
• There is no more curse, no more death, no more mourning or crying or pain (Revelation 21:4).

The river of the water of life flows from the throne, and the tree of life is accessible to all (Revelation 22:1-2). What was lost in Eden is restored in Revelation, but it’s far greater: Eden was a garden; the New Jerusalem is a city; it rests on the finished work of Christ and can never be lost.

The progression is complete: from garden to tabernacle, from tabernacle to temple, from temple to Jesus’ body, from Jesus’ body to the church, and finally to the eternal city where God dwells with His people forever.

The Fulfillment of All Shadows

Every symbol finds its completion in Christ:

• The stone tablets became the living Word.
• The manna became the Bread of Life.
• The first Joshua led tribes into a temporary inheritance; the second Joshua, Jesus, leads nations into eternal rest.

The promised land is the renewed creation itself. The Lord Himself is our Temple, our Light, and our Eternal Home.

Connecting the Threads—Why So Much Doubt?

The conflict and confusion throughout Jesus’ ministry arose from several key themes:

1. Expectations vs. Reality: People expected a political king; Jesus came as a suffering servant (Isaiah 53).
2. The Scandal of the Cross: A crucified Messiah was “a stumbling block to Jews and foolishness to Gentiles” (1 Corinthians 1:23).
3. Spiritual Blindness: Understanding required spiritual illumination (1 Corinthians 2:14); the leaders’ rejection was spiritual, not just intellectual.
4. The Temple as Transition Point: Jesus was declaring the old covenant fulfilled and replacing the system with a new covenant (Luke 22:20).
5. Power and Self-Interest: Accepting Jesus meant the religious leaders would lose power and submit to a new authority.
6. The Human Struggle With Doubt: “When they saw Him, they worshiped Him; but some doubted” (Matthew 28:17). Faith is not the absence of doubt; it is choosing trust in the middle of it.

The conflicts brought about the New Covenant, which replaced external law (ministry of condemnation) with internal, spiritual power (ministry of righteousness).

The Resurrection—When Everything Changed

The resurrection vindicated Jesus’ claims, proved his power over death, and transformed his terrified disciples into bold witnesses. The transformation was dramatic:

• Before Pentecost: They hid in fear, Peter denied Jesus, and they struggled to understand.
• After Pentecost: Peter preached boldly to thousands, the apostles rejoiced when beaten (Acts 5:40-41), and they spread the gospel worldwide, most dying as martyrs.

This complete change came when the Holy Spirit empowered them (Acts 2:1-4).

Peter’s Restoration: From Denial to Declaration

Jesus specifically sought out Peter after the resurrection (“Go, tell his disciples and Peter“—Mark 16:7), and restored him through a threefold questioning: “Simon son of John, do you love me?” (John 21:15-19). Peter, the denier, later stood before the Sanhedrin and declared: “Salvation is found in no one else” (Acts 4:12).

The apostles’ willingness to die for what they claimed to have witnessed is significant; they didn’t die for a belief, but for a knowledge they held to the end.

Conclusion: The Whole Story Comes Together

The disciples’ doubt and abandonment were limitations of understanding. They couldn’t see the ending of the greatest story ever told. When Jesus rose from the dead, everything clicked into place. The mission became the gospel they would die proclaiming.

Jesus fulfilled the system and replaced it with something better—Himself.

The same Jesus who said, “Destroy this temple, and I will raise it again in three days” (John 2:19) did exactly that—not just raising the temple of his body, but establishing a new temple made of living stones (1 Peter 2:5), where God’s presence dwells in the hearts of believers worldwide.

The misunderstood Messiah became the risen Lord.

The Pattern Continues: Our Journey Mirrors Theirs

The disciples’ journey from confusion to clarity is the pattern of every believer’s walk with Christ. We all struggle with doubt and discover our weakness, but Jesus meets us in those struggles:

• He opens the Scriptures to us.
• He reveals Himself in ways we didn’t expect.
• He breathes His Spirit into our weakness.

We move from knowing about Jesus to truly knowing Him. The journey invites us to be honest about our doubts and to trust that the same Jesus who patiently taught, restored, and empowered the first disciples is at work in us today.

The journey from confusion to clarity continues in us until that day when “we shall see him as he is” (1 John 3:2), and our transformation will be complete.

May we, like the disciples, embrace the journey of transformation, trusting that the risen Christ who changed them is still changing hearts today.

When No Evidence Can Penetrate the System

There’s a particular kind of frustration that comes when presenting biblical evidence, historical context, and logical reasoning—only to have it all dismissed with a single phrase: “That’s false teaching.” No matter how carefully you demonstrate from Scripture itself, in context, with cross-references and historical background, the response remains the same: “You’re poisoned by commentary. Only Lee Man-hee can interpret the Bible correctly.“

This is the ultimate circular reasoning trap, and it reveals something crucial about Shincheonji’s system: it’s not actually based on Scripture—it’s based on one man’s authority to interpret Scripture.

Consider the logic:

• Question: “How do you know Lee Man-hee’s interpretation is correct?”
• Answer: “Because he’s the promised pastor who received the opened scroll.”
• Question: “How do you know he’s the promised pastor?”
• Answer: “Because his interpretation of Revelation proves it.”
• Question: “But how do you verify that interpretation is correct?”
• Answer: “Only the promised pastor can interpret it correctly.”

The circle is complete. No external verification is possible. No biblical evidence from outside Lee Man-hee’s interpretation can be accepted. Any commentary, any theological resource, any historical context that contradicts SCJ teaching is automatically labeled “poison.”

This isn’t faith in Scripture—it’s faith in one man’s claim to exclusive interpretive authority.

As we established in Chapter 18, 18.11, and 18.12, the biblical pattern is fundamentally different. God’s truth is verified through:

• Multiple witnesses (Deuteronomy 19:15, 2 Corinthians 13:1)
• Consistency with previous revelation (Isaiah 8:20)
• Observable fruit (Matthew 7:15-20)
• Community discernment (Acts 17:11, 1 Thessalonians 5:21)
• The testimony of the Holy Spirit working in believers’ hearts (1 John 2:27)

Shincheonji rejects all of these verification methods in favor of one: Lee Man-hee’s word.

The “Spiritual War” Lee Man-hee Claims to Have Won

According to Shincheonji theology, Lee Man-hee (the “one who overcomes,” the “promised pastor,” or the “male child who will rule all nations”) defeated the group of the dragon through a spiritual war detailed in Revelation 12. This victory was achieved through two spiritual weapons:

1. The Blood of the Lamb
2. The Word of Their Testimony

Understanding SCJ’s Interpretation

• The Blood of the Lamb – In SCJ theology, this is not primarily about Jesus’ physical sacrifice but represents:
  • Jesus’ words of life and redeeming grace
  • The New Covenant established at the Second Coming
  • Spiritual cleansing and atonement applied at the time of Revelation’s fulfillment
  • The “spiritual flesh and blood” that enables people to “pass over” from spiritual death to eternal life
• The Word of Their Testimony – This is the primary weapon Lee Man-hee used, defined as:
  • A firsthand account of Revelation’s physical fulfillment
  • Testimony that “clearly reveals the true identity of the dragon”
  • The exposed, revealed, or opened word
  • A weapon of judgment that exposes the identities and actions of the dragon, betrayers, and destroyers

Identifying the Dragon: SEC and Christianity as “Babylon”

According to SCJ teaching, Lee Man-hee and his brothers fought the dragon’s group in a dual war:

• Spiritual realm: Michael and his angels fought the dragon in heaven
• Physical realm: Lee Man-hee and his brothers fought the destroyers at the Tabernacle of the Seven Golden Lampstands

But who exactly is this “group of the dragon“?

In Shincheonji’s narrative, the dragon’s organization operates on two levels:

1. On a small scale: The Stewardship Education Center (SEC)—a Christian organization in South Korea that Lee Man-hee was allegedly part of before founding Shincheonji. According to SCJ teaching, this group represents the “betrayers” who corrupted God’s work at the Tabernacle of the Seven Golden Lampstands. They are identified as the Nicolaitans, Satan’s pastors, and the destroyers mentioned in Revelation.
2. On a large scale: Christianity itself—the entire global Christian church, which Shincheonji identifies as “Babylon,” the great prostitute who has fallen away from truth and become corrupted by false doctrine. According to this view, all of Christianity outside Shincheonji has been deceived by Satan and teaches poisoned theology.

The victory was achieved because Lee Man-hee and his brothers “fought without shrinking from death” and used “the word of their testimony” to expose the dragon’s identity. By revealing who the dragon was—first the leaders of SEC, and ultimately all of Christianity—they bound him with “the great chain” (the word of testimony), preventing him from deceiving the nations.

As a result:

• The dragon was thrown out of heaven (the tabernacle)
• God’s salvation, power, and kingdom were established
• Lee Man-hee received authority to rule all nations
• Lee Man-hee became the “new Israel” and created the twelve tribes
• The defeated dragon’s group fled in seven directions

The Problem: A Psychological War of Words

Here’s where the claim becomes deeply problematic: What does it actually mean to “defeat the dragon by exposing him”?

This is essentially a psychological war of words—a doctrinal battle where Lee Man-hee claims victory simply by identifying who the “dragon” is (SEC and Christianity) and testifying about events at a specific location. But how do you verify this victory? How do you measure success?

The claim is inherently vague and subjective:

• Who determines whether the dragon has been “exposed”?
• What observable evidence demonstrates this victory?
• If the dragon is “bound” and can no longer deceive the nations, why does deception still exist?
• If Lee Man-hee won this spiritual war, what tangible change occurred in the spiritual realm?
• If Christianity is Babylon and has been defeated, why does it continue to grow globally while Shincheonji remains relatively small?

Unlike Jesus’ victory over sin and death—which was verified by the resurrection, witnessed by hundreds, and demonstrated through the transformation of believers’ lives across cultures and centuries—Lee Man-hee’s claimed victory has no objective verification. It’s a self-proclaimed victory in a self-defined battle, verified only by those who already accept his authority.

This is circular reasoning again: “I won the spiritual war because I say I exposed the dragon, and you know I exposed the dragon because I won the spiritual war.”

More troubling is the implication: if all of Christianity is Babylon, then 2,000 years of Christian history, millions of transformed lives, countless martyrs who died for their faith in Christ, and the global spread of the gospel are all dismissed as satanic deception. This requires believing that God’s Holy Spirit was completely absent from the church for two millennia until Lee Man-hee appeared in South Korea in the 1980s.

Does this align with Jesus’ promise in Matthew 16:18: “I will build my church, and the gates of hell shall not prevail against it”?

Moses and the Rock: Why Human Mediators Are No Longer Needed

The story of Moses striking the rock provides a profound theological framework for understanding why Shincheonji’s teaching about Lee Man-hee as a necessary mediator fundamentally contradicts the gospel.

The First Striking: A Picture of Christ’s Sacrifice

In Exodus 17, when the Israelites complained about lack of water, God instructed Moses to strike the rock at Horeb, and water poured out to quench the people’s thirst (Exodus 17:6). This miracle was not merely about physical provision—it was a prophetic picture of what was to come.

Paul reveals the deeper meaning in 1 Corinthians 10:4: “For they drank from the spiritual Rock that followed them, and that Rock was Christ.”

The rock represented Christ. The striking of the rock foreshadowed Christ being struck—crucified—so that living water (eternal life) could flow to all who would drink. This striking needed to happen once, and only once.

The Second Striking: Distorting God’s Perfect Plan

Fast forward approximately 38 years to Numbers 20. The Israelites again complained about water. But this time, God gave Moses different instructions: “Speak to the rock before their eyes, that it yield its water” (Numbers 20:8).

Why the change? Because the rock had already been struck. Christ’s sacrifice would be once for all (Hebrews 10:10). After the initial sacrifice, we simply need to speak to Him—to pray, to have faith, to trust in what He has already accomplished.

But Moses, in frustration and anger, struck the rock twice instead of speaking to it (Numbers 20:11).

God’s response was severe: “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them” (Numbers 20:12).

Why Was This Punishment So Severe?

Moses’ action wasn’t just disobedience—it was a theological distortion. By striking the rock twice, Moses suggested that:

• The first striking wasn’t sufficient
• Additional human action was needed to access God’s provision
• Christ’s once-for-all sacrifice would somehow need to be repeated or supplemented

This is exactly why Moses could not enter the Promised Land. He represented the Law—the old system of priests, sacrifices, and human mediators. The Law was holy and good, but it could never save. It could only point to our need for a Savior.

Galatians 3:24-25 explains: “So then, the Law was our guardian until Christ came, that we might be justified by faith. But now that faith has come, we are no longer under a guardian.”

Moses, as the representative of the Law and the old system of human mediation, could not bring the people into the Promised Land. That task fell to Joshua—whose name in Hebrew is Yeshua, the same name as Jesus.

This is the profound symbolism: The Law (Moses) cannot save us or bring us into God’s rest. Only Jesus (Joshua/Yeshua) can lead us into the true Promised Land—eternal life with God.

The End of Human Mediators

Under the Old Covenant, the people needed human mediators:

• Priests to offer sacrifices on their behalf
• The High Priest to enter the Most Holy Place once a year
• Prophets to speak God’s word to the people

But these were temporary provisions, pointing forward to the ultimate solution.

When Jesus died on the cross, the veil of the temple was torn in two from top to bottom (Matthew 27:51). This wasn’t just a physical event—it was a theological declaration: The barrier between God and humanity was removed. The need for human mediators was finished.

Hebrews 10:19-22 proclaims this revolutionary truth:

“Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, by the new and living way that he opened for us through the curtain, that is, through his flesh, and since we have a great priest over the house of God, let us draw near with a true heart in full assurance of faith…”

We can now approach God directly through Christ. No human priest. No human mediator. No organizational gatekeepers.

1 Timothy 2:5 makes this explicit: “For there is one God, and there is one mediator between God and men, the man Christ Jesus.”

One mediator. Not two. Not Lee Man-hee plus Jesus. Just Jesus.

What Jesus Accomplished on the Cross

When Jesus said “It is finished” (John 19:30), He meant exactly that. The work of salvation was complete:

• The debt of sin was paid in full (Colossians 2:13-14)
• The barrier between God and humanity was removed (Ephesians 2:14-16)
• The power of death was defeated (Hebrews 2:14-15)
• Eternal redemption was secured (Hebrews 9:12)
• The way to the Father was opened (John 14:6)

Hebrews 7:27 emphasizes the finality of Christ’s sacrifice: “He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.”

Hebrews 10:14 declares: “For by a single offering he has perfected for all time those who are being sanctified.”

The sacrifice is consumed. The work is finished. The mediator has completed His task.

Why Adding Lee Man-hee Strikes the Rock Twice

When Shincheonji teaches that Lee Man-hee is necessary for salvation—that he is the one who opens the scroll, the one who provides the correct interpretation, the one through whom you must go to understand God’s word—they are striking the rock a second time.

They are saying, in effect:

• Jesus’ sacrifice wasn’t sufficient
• Jesus’ role as mediator isn’t enough
• You need an additional human mediator to access God’s truth
• The work Christ finished on the cross requires supplementation

This is the same error Moses made at Meribah. And it carries the same consequence: those who add to Christ’s finished work cannot enter the true Promised Land.

The high priestly system was temporary—a shadow pointing to the reality of Christ (Hebrews 8:5). When the reality came, the shadow was no longer needed. To insist on returning to a system of human mediators after Christ has come is to reject the sufficiency of His work.

Hebrews 10:26-29 contains a sobering warning:

“For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins, but a fearful expectation of judgment… How much worse punishment, do you think, will be deserved by the one who has trampled underfoot the Son of God, and has profaned the blood of the covenant by which he was sanctified, and has outraged the Spirit of grace?”

To add another mediator is to trample underfoot the Son of God—to suggest His mediation isn’t sufficient.

For more exploration: Why Moses Was Denied Entry into the Promised Land?

A Moment of Reflection: What Are We Really Saying?

Pause for a moment and consider what it means to accept Lee Man-hee as a necessary mediator:

You are saying:

• The veil that was torn doesn’t give you direct access to God—you need Lee Man-hee to interpret Scripture for you
• The Holy Spirit promised to all believers (Acts 2:38-39) cannot teach you—only Lee Man-hee can reveal truth
• The priesthood of all believers (1 Peter 2:9) doesn’t apply—you need a special human intermediary
• Jesus’ role as the one mediator (1 Timothy 2:5) is insufficient—He needs help from a Korean man born in 1931

You are saying:

• Moses’ striking the rock twice was wrong, but adding Lee Man-hee to Jesus’ finished work is right
• The Old Covenant system of human priests was temporary, but Lee Man-hee’s role as mediator is permanent
• Jesus’ sacrifice was “once for all,” but you still need additional human mediation to access salvation

Do you see the contradiction?

The entire book of Hebrews was written to address this exact issue—Jewish believers who were tempted to return to the old system of priests, sacrifices, and human mediators. The author’s message is clear and urgent: Don’t go back! Christ is sufficient! His sacrifice is complete! His priesthood is eternal! You don’t need human mediators anymore!

Hebrews 7:25 declares: “Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.”

Jesus saves “to the uttermost“—completely, fully, perfectly. Nothing needs to be added. No one else needs to mediate. His intercession is ongoing and sufficient.

The Danger of Doctrinal Adaptation

Before concluding, there’s an important warning to consider: Groups like Shincheonji often respond to criticism by subtly adjusting their doctrine.

This is a common tactic among high-control organizations:

• Denial: “We never taught that” (even when documented evidence exists)
• Adaptation: Quietly modifying teachings to address specific criticisms
• Manipulation: Reframing exposure as “persecution” or “misinformation”

Shincheonji may:

• Gather information on critics to prepare internal responses
• “Flip the script,” portraying legitimate concerns as attacks
• Adjust terminology while maintaining the same underlying control structure
• Provide new explanations that sound more biblical but serve the same purpose
• Claim they don’t “replace” Jesus while functionally making Lee Man-hee necessary for salvation

It’s essential to observe doctrinal shifts carefully rather than accepting new explanations at face value. Stay vigilant against gaslighting through evolving teachings designed to counter criticism while maintaining the core system of control.

The fact that teachings change in response to criticism is itself revealing. Truth doesn’t need constant adjustment to maintain credibility. If a teaching is genuinely from God, it doesn’t require continuous revision to address objections—it stands on its own merit.

Watch for statements like:

• “We never said Jesus wasn’t sufficient—we just say Lee Man-hee reveals what Jesus meant”
• “We’re not adding to salvation—we’re just showing where salvation is located”
• “We don’t replace Jesus—we just say you need to understand Revelation through the promised pastor”

These are distinctions without a difference. If you functionally cannot be saved without Lee Man-hee’s interpretation, without joining Shincheonji, without accepting his authority—then he has become a necessary mediator, regardless of how carefully the language is crafted to avoid saying so directly.

A Note to SCJ Members Reading This

Some readers of this series are undoubtedly Shincheonji members gathering information to report back to leadership. Leaders may be preparing internal responses, developing counter-arguments, or adapting teachings to address these criticisms.

And that’s actually fine.

Let them report it. Let them read it. Let them prepare responses.

Why? Because truth doesn’t fear examination.

If Shincheonji’s teachings are true, they will withstand scrutiny. If Lee Man-hee’s interpretations are genuinely from God, they don’t need protection from investigation. If the theology is sound, it will hold up under biblical examination.

But if the system depends on preventing members from reading criticism, dismissing all external verification as “poison,” and maintaining authority through information control—that itself reveals something important.

• Truth invites investigation. Truth welcomes questions. Truth stands up to testing.
• Deception requires isolation. Deception fears examination. Deception demands that you trust one source and reject all others.

As we established in Chapter 10, the very fact that a system forbids independent verification is evidence that it cannot withstand independent verification.

If you’re an SCJ member reading this, ask yourself:

• Why am I not allowed to read criticism without it being labeled “poison”?
• Why can’t Lee Man-hee’s interpretation be tested against Scripture using standard hermeneutical principles?
• Why does the system require me to accept one man’s authority rather than testing everything against God’s Word?
• If Jesus is truly sufficient, why do I functionally need Lee Man-hee to access salvation?

These are not attacks. These are legitimate questions that any truth-based system should be able to answer.

Conclusion: The Sufficiency of Christ

The gospel is simple, though not simplistic:

• Humanity is separated from God by sin
• Jesus Christ, fully God and fully man, died to pay the penalty for sin
• He rose from the dead, defeating death and opening the way to eternal life
• Salvation is received by faith in Jesus Christ alone
• No additional mediator, location, or organization is required

This is the gospel that has transformed lives for 2,000 years. It’s the message that turned the Roman Empire upside down, that has spread to every nation, that continues to bring people from death to life.

Any teaching that adds requirements to this gospel—whether circumcision (as the Judaizers taught), special knowledge (as the Gnostics claimed), or membership in a specific organization with a specific human mediator (as Shincheonji teaches)—is a different gospel.

Paul’s words to the Galatians remain urgently relevant:

“I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel—which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse!” (Galatians 1:6-8)

The question is not whether Lee Man-hee defeated some dragon in a spiritual war at a tabernacle in South Korea.

The question is not whether Christianity is “Babylon” and needs to be replaced.

The question is whether Jesus’ sacrifice on the cross was sufficient to accomplish salvation.

• If yes, then no additional mediator is needed.
• If no, then Jesus’ mission failed, and we’re all still lost.

The biblical answer is clear: “It is finished.” (John 19:30)

Moses could not enter the Promised Land because he represented a system that could not save—a system of human mediation that was always meant to be temporary. Joshua (Yeshua/Jesus) led the people in because only He could bring them into God’s rest.

The age of human mediators ended at the cross. The veil was torn. The way was opened. The sacrifice was completed.

Adding Lee Man-hee—or any human mediator—to the equation is like striking the rock twice. It suggests Christ’s work wasn’t enough. It downgrades the sufficiency of His sacrifice. It returns to a system that God Himself declared obsolete.

Hebrews 8:13 declares: “In speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.”

The old system of human priests and mediators has vanished. Christ is our High Priest. Christ is our Mediator. Christ is our Sacrifice. Christ is our Salvation.

He is enough.

Nothing needs to be added. Nothing can be added. The work of salvation is complete.