Introduction
Revelation 1:9–20 forms the foundational vision of the entire book of Revelation, introducing the Apostle John’s prophetic commission and his vision of the glorified Christ who stands as Lord over His Church. This section bridges history and symbolism: it begins with the historical reality of John’s exile on the island of Patmos (vv. 9–11) and transitions into the heavenly vision of the risen Son of Man walking among the seven golden lampstands (vv. 12–20).
In these verses, John is not crafting an allegory or parable but recording a real encounter with the exalted Jesus Christ. The opening chapters (1–3) are pastoral and historical, not apocalyptic in the same way as the later visions (4–22). John identifies himself plainly as “your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus” (1:9), grounding Revelation in the shared struggle of the early Christian community under Roman persecution. Early sources like Irenaeus (Against Heresies 5.30.3) and Eusebius (Church History 3.18) affirm that John was exiled to Patmos during Emperor Domitian’s reign (A.D. 81–96) for proclaiming the gospel.
This passage also establishes key theological themes that will echo throughout Revelation:
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Christ’s divine identity as the “First and the Last” (1:17).
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His victory over death and possession of “the keys of death and Hades” (1:18).
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His authority over His Church, symbolized by the seven lampstands and seven stars (1:12–20).
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The commission to write and deliver this revelation to the seven historical churches of Asia Minor (1:11, 19).
Shincheonji (SCJ), however, redefines this entire section through allegory to fit its doctrine of a “promised pastor”—claiming that John’s exile, his vision, and even Christ’s commands predict the modern ministry of Lee Man Hee in South Korea. They reinterpret literal geography (Patmos), concrete churches (Ephesus to Laodicea), and the glorified Christ Himself into symbols of Shincheonji’s organization.
Yet the biblical and historical evidence shows the opposite: Revelation 1:9–20 is a historical and theological introduction to the supremacy of Christ—not a coded prophecy about another man. John writes as a faithful apostle commissioned by Jesus, not as a symbolic forerunner of a later Korean pastor. Every symbol in this vision, when read in light of the Old Testament, points back to the divine majesty, priesthood, and authority of Christ.
In the following sections, we will examine each portion of Revelation 1:9–20—its context, Old Testament background, and how Shincheonji’s reinterpretation distorts the text—to demonstrate that this passage exalts Jesus alone as the Lord of revelation, judgment, and redemption.
Be aware that groups like Shincheonji often respond to criticism by subtly adjusting their doctrine—a common tactic involving denial, adaptation, and manipulation; is a common tactic among high-control organizations. They may gather information on critics and “flip the script,” portraying exposure as persecution or misinformation. It’s essential to carefully observe doctrinal shifts rather than accepting new explanations at face value. Stay vigilant against gaslighting through evolving teachings designed to counter today’s realities and criticisms. (Read More)
Revelation 1:9-20
Revelation 1:9 –
I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus.
Revelation 1:9 is not a Parable
There’s no parable, hidden code, or future symbolism here. The Apostle John is identifying himself, his audience, and his location. Patmos was a small, rocky island in the Aegean Sea where political prisoners were exiled under Roman rule. Early Christian sources such as Irenaeus (Against Heresies 5.30.3) and Eusebius (Church History 3.18) confirm this historical setting.
John was exiled because he preached the gospel—“the word of God and the testimony of Jesus.” This context is consistent with the persecution faced by the early church under Emperor Domitian (AD 81–96).
Shincheonji spiritualizes “the island of Patmos” into a metaphor: since “sea” symbolizes the world of mixed doctrines (Isa 57:20, Rev 17:15), an “island” supposedly represents a church that rises above false teachings—namely, Shincheonji itself.
This interpretation collapses under simple textual scrutiny.
SCJ, the Island, and the “Highest Truth”
Shincheonji spiritualizes “the island of Patmos” into a metaphor: since “sea” symbolizes the world of mixed doctrines (Isa 57:20, Rev 17:15), an “island” supposedly represents a church that rises above false teachings—namely, Shincheonji itself.
This interpretation collapses under simple textual scrutiny:
Revelation 1 is not written in parables.
Apocalyptic imagery begins in later visions (e.g., chs 4–22). The opening chapter is historical narrative describing the setting of John’s vision. If “island” were symbolic here, we would have to treat every noun symbolically—“brother,” “kingdom,” “Jesus,” “suffering”—which is absurd.
Symbols in Revelation are explained when they are used.
When John uses figurative language, the text or an angel explains it (e.g., Rev 1:20 explains the lampstands). No such explanation exists for “Patmos,” which shows it’s literal.
The sea symbolism is inconsistent with their claim.
In Revelation, the “sea” is often the source of evil (Rev 13:1; 21:1 says “there was no longer any sea”), not a place where truth emerges. If SCJ were consistent, an “island” surrounded by the chaotic sea would actually be isolated in the midst of evil, not the center of truth
John’s Real Emphasis
John’s message is not about geography but about shared suffering and endurance.
He identifies himself as “your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus.” This directly ties his experience on Patmos to the persecution all believers endure—not a hidden parable about “levels of doctrine.”
By calling himself “brother and companion,” John flattens any claim of spiritual hierarchy. He doesn’t set himself up as a “promised pastor”; he stands alongside the churches in solidarity and suffering.
Why SCJ’s Interpretation Fails Theologically
SCJ must allegorize Patmos because their system demands that every verse predict Lee Man-Hee’s “location” and mission. But by doing so, they erase the real Apostle John and turn Revelation’s inspired history into a Korean-centric codebook. This contradicts the very opening of the book: “the revelation of Jesus Christ,” not the revelation of Lee Man-Hee or his church.
Revelation 1:10-11
On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, 11 which said: “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.”
SCJ and the 7 Churches (Revelation 1:10-12, 20)
Shincheonji would try to map these churches to a future Korean Sect, the Tabernacle Temple in Gwacheon, South Korea by their use of the “mystery” of Revelation 1:20. However, we can see that Revelation 1:20 already explains this mystery, and that Shincheonji is instead adding and subtracting to God’s word when they do this.
Shinchoenji gets Revelation 1:20 Wrong
They would also ask the question that if the Revelation was intended for the 7 churches of Asia Minor, isn’t the Apostle John in charge of the church of Ephesus? Would he be sending himself a letter?
Throughout the New Testament, apostles always appointed elders or entrusted faithful men to oversee churches when absent.
- Acts 14:23 — “Paul and Barnabas appointed elders for them in each church.”
- Titus 1:5 — Paul tells Titus, “appoint elders in every town as I directed you.”
- 2 Timothy 2:2 — “What you have heard from me… entrust to faithful men who will be able to teach others also.”
This apostolic principle of succession in oversight, not succession in revelation, shows that leadership continuity was normal when an apostle couldn’t be present.
John Followed the Same Practice
Even though Scripture doesn’t detail John’s every move, historical and contextual evidence fits the same pattern.
- Church tradition (Irenaeus, Against Heresies 3.3.4) identifies John as living in Ephesus before his exile.
- Early sources say he had disciples, including Polycarp, whom he mentored and who later became bishop of Smyrna (one of the seven churches addressed in Revelation).
- Irenaeus, who knew Polycarp personally, wrote that Polycarp was “instructed by the apostles and conversed with many who had seen Christ.”
- This directly implies John had handed spiritual authority to trusted successors before exile.
Thus, John’s churches didn’t need new “angels” or “promised pastors”—they already had recognized local shepherds.
The New Testament provides multiple examples of apostles delegating authority while imprisoned or traveling.
- Paul did this with Timothy (Philippians 2:19–23) and Titus (Titus 1:5).
- Peter exhorts elders to “shepherd the flock of God that is among you” (1 Peter 5:2), showing that local leadership, not a single global figure, governs the church.
- John, being an elder himself (2 John 1:1, 3 John 1:1), would have practiced the same.
Therefore, during John’s exile, it is doctrinally consistent that he left his church under qualified elders, just as Paul and Peter did.
Revelation 1:11 — “Write on a scroll what you see and send it to the seven churches.”
- Jesus doesn’t tell John to establish churches or appoint new leaders; they already exist.
- The command presupposes active, functioning congregations with existing leadership who can receive and read the letter aloud (Revelation 1:3).
This reinforces that John had already entrusted the churches to faithful leaders prior to his exile.
SCJ’s interpretation requires that the churches of Revelation 2–3 are “prophecies” about a modern spiritual condition and that only one “promised pastor” (their leader) can deliver messages to them.
But biblically and historically:
- The churches had already been entrusted to appointed elders.
- The messages were given to real, existing congregations with immediate spiritual needs, not to a future symbolic church.
- There was no interruption in divine truth requiring a future “restoration.”
| Biblical Principle | Evidence | Implication for John |
| Apostles appoint elders | Acts 14:23; Titus 1:5 | John would have done the same in Ephesus and Asia Minor. |
| Faithful succession | 2 Tim 2:2 | John likely trained successors (e.g., Polycarp). |
| Churches had leaders | Rev 2–3; 1 Pet 5:2 | The 7 churches were functional bodies with elders. |
| Apostolic imprisonment doesn’t stop oversight | Phil 2:19–23; Col 4:7–9 | John’s exile did not mean abandonment of his flock. |
The Description of Jesus (Revelation 1:12-15)
12 I turned around to see the voice that was speaking to me. And when I turned I saw seven golden lampstands, 13 and among the lampstands was someone like a son of man,[a] dressed in a robe reaching down to his feet and with a golden sash around his chest. 14 The hair on his head was white like wool, as white as snow, and his eyes were like blazing fire. 15 His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters.
The Description of Jesus (Revelation 1:12-15)
Shincheonji would point to these verses, and make the claim that since Jesus wouldn’t have literal eyes of fire, for example, and instead Jesus is being explained “metaphorically”, it must mean that Jesus is instead in spirit.
The only issue with this logic is that Jesus is also described as a slain lamb in Revelation 5 with 7 horns and 7 eyes, and in Revelation 19 with a tattoo on his thigh.Both Christians and Shincheonji would agree that we aren’t supposed to take the book of Revelation literally; and instead, try to derive the author’s intent for these symbols. For Shinchoenji to then make the claim that we are supposed to take the description of Jesus in this chapter at face value is inconsistent with the rest of their hermeneutics.
Shincheonji would then apply their parable dictionary heavily in these next verses to show how it’s all about Jesus and his word; however, using the Old Testament, we can clearly see that Shincheonji is just adding and subtracting to God’s word.
Old Testament references:
- Exodus 25:31–40 – The design of the tabernacle’s golden lampstand (menorah).
- Zechariah 4:2, 10 – A vision of a golden lampstand with seven lamps representing God’s Spirit’s presence and activity.
Meaning:
Just as the lampstand in the tabernacle symbolized God’s light among His covenant people, the seven golden lampstands in Revelation represent the seven churches (Rev 1:20). Christ walks among them as the source and sustainer of their light — the same presence that once filled the Holy Place.
Old Testament reference:
- Daniel 7:13–14 – “One like a son of man, coming with the clouds of heaven… He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him.”
Meaning:
John identifies Jesus with this figure — the divine-human ruler who receives an everlasting kingdom from the Ancient of Days. The “Son of Man” title ties Jesus to messianic authority, judgment, and dominion promised in Daniel.
Old Testament references:
- Exodus 28:4 – The high priest’s robe and sash.
- Exodus 39:29 – The “sash of finely twisted linen, blue, purple and scarlet yarn.”
- Daniel 10:5 – A heavenly being “dressed in linen with a belt of fine gold.”
Meaning:
The long robe (podērēs) and golden sash signify royal and priestly status. Jesus appears as the High Priest-King, the one who continually intercedes for the Church and tends its “lampstands,” just as the Levitical priest tended the menorah.
Old Testament reference:
- Daniel 7:9 – “The Ancient of Days took his seat… his clothing was white as snow; the hair of his head was white like wool.”
Meaning:
The description applies qualities of the Ancient of Days (Yahweh) to Jesus, affirming His deity, eternity, and purity. John intentionally parallels Daniel’s vision to show that the Son shares the nature of the Father.
Meaning:
John identifies Jesus with this figure — the divine-human ruler who receives an everlasting kingdom from the Ancient of Days. The “Son of Man” title ties Jesus to messianic authority, judgment, and dominion promised in Daniel.
“Robe reaching down to his feet and with a golden sash around his chest” — Revelation 1:13b
Old Testament references:
- Exodus 28:4 – The high priest’s robe and sash.
- Exodus 39:29 – The “sash of finely twisted linen, blue, purple and scarlet yarn.”
- Daniel 10:5 – A heavenly being “dressed in linen with a belt of fine gold.”
Meaning:
The long robe (podērēs) and golden sash signify royal and priestly status. Jesus appears as the High Priest-King, the one who continually intercedes for the Church and tends its “lampstands,” just as the Levitical priest tended the menorah.
Old Testament reference:
- Daniel 7:9 – “The Ancient of Days took his seat… his clothing was white as snow; the hair of his head was white like wool.”
Meaning:
The description applies qualities of the Ancient of Days (Yahweh) to Jesus, affirming His deity, eternity, and purity. John intentionally parallels Daniel’s vision to show that the Son shares the nature of the Father.
Old Testament reference:
- Daniel 10:6 – The heavenly figure’s “eyes like flaming torches.”
- Psalm 11:4 – “The Lord’s eyes examine everyone.”
Meaning:
The fiery eyes express divine omniscience and penetrating judgment. Christ’s gaze searches hearts (Rev 2:18, 23), revealing that He alone discerns truth and falsehood within His Church.
Old Testament references:
- Ezekiel 1:7 – The living creatures’ feet “gleamed like burnished bronze.”
- Daniel 10:6 – The man’s “arms and legs like the gleam of burnished bronze.”
Meaning:
Glowing bronze symbolizes strength, purity, and judgment. Jesus’ firm, radiant feet show that His rule is immovable and that He tramples evil with perfect righteousness.
Old Testament reference:
- Ezekiel 43:2 – “The glory of the God of Israel came from the east… and his voice was like the sound of rushing waters.”
- Psalm 29:3–4 – “The voice of the Lord is over the waters; the God of glory thunders.”
Meaning:
This identifies Jesus’ voice with God’s own voice — powerful, awe-inspiring, and authoritative. It establishes that the words of Christ are the very words of God.
Old Testament references:
- Deuteronomy 33:3 – God holds His saints in His hand.
- Isaiah 40:26 – God calls the stars by name, and “not one of them is missing.”
Meaning:
The right hand signifies sovereign power and protection. Revelation 1:20 explains the stars as “the angels of the seven churches.” Jesus upholds His messengers and the destiny of His Church securely in His grasp.
Old Testament references:
- Isaiah 49:2 – “He made my mouth like a sharpened sword.”
- Isaiah 11:4 – “He will strike the earth with the rod of his mouth.”
Meaning:
The sword symbolizes the Word of God as an instrument of truth and judgment. Jesus conquers by His spoken Word — the same creative and judging Word that formed the universe (cf. Genesis 1).
Old Testament references:
- Judges 5:31 – “May those who love you be like the sun when it rises in its strength.”
- Psalm 104:2 – God “wraps himself in light as with a garment.”
- Daniel 10:6 – “His face like the appearance of lightning.”
Meaning:
The radiance of Christ’s face reflects divine glory and holiness. It echoes the Shekinah glory of God and the transfiguration (Matt 17:2). The light reveals Jesus as the full manifestation of God’s presence.
| Symbol / Description | Biblical Context & Meaning (rooted in Old Testament) | Shincheonji (SCJ) Reinterpretation |
| Seven golden lampstands (Rev 1:12) OT: Ex 25:31–40; Zech 4:2, 10 | The seven lampstands represent seven historical churches in Asia Minor (Rev 1:20). Like the menorah in the temple, they symbolize God’s light among His covenant people. Christ walks among them, showing His ongoing presence with His Church. | SCJ claims the seven lampstands symbolize the seven messengers (pastors) of the Tabernacle Temple in Gwacheon, South Korea. They say these “lampstands” became corrupt and were replaced when the “one who overcomes” (Lee Man Hee) appeared. |
| Someone like a Son of Man (Rev 1:13; Dan 7:13–14) | Identifies Jesus as the divine-human ruler who receives eternal dominion from the Ancient of Days. This title connects Him with His second coming in glory and divine authority. | SCJ asserts this “Son of Man” is not Jesus Himself at the second coming but the “promised pastor” who receives the open scroll from heaven (Rev 10). Jesus is said to be in spirit, while the physical fulfillment is through the “one who overcomes.” |
| Robe reaching down to His feet, golden sash around His chest (Rev 1:13; Ex 28:4; Dan 10:5) | Depicts Christ as High Priest and King, mediating for the Church and reigning over it. The robe and sash recall priestly garments. | SCJ allegorizes the robe as the Word of truth and the sash as the authority of heaven given to the “one who overcomes.” The image is applied to their leader who “tends the lampstands” (i.e., oversees the organization). |
| Hair white like wool, as white as snow (Rev 1:14; Dan 7:9) | Symbol of divine purity, holiness, and eternal wisdom—attributes of the Ancient of Days now applied to Jesus, affirming His deity. | SCJ claims the white hair symbolizes the Word of truth that never changes, possessed by the “promised pastor.” They detach it from Christ’s divine identity and apply it to Lee Man Hee’s “pure” teaching. |
| Eyes like blazing fire (Rev 1:14; Dan 10:6; Ps 11:4) | Symbol of omniscience and divine judgment—Christ sees into all hearts and exposes sin. | SCJ teaches the eyes represent the spirits or angels working through the “one who overcomes” to see and discern the churches’ corruption. |
| Feet like bronze glowing in a furnace (Rev 1:15; Ezek 1:7; Dan 10:6) | Symbolizes strength, purity, and judgment. Christ’s rule is firm and righteous; His steps are unshakable. | SCJ redefines the bronze feet as the Word of judgment that tramples false pastors—fulfilled through the “one who overcomes” delivering judgment against Babylon (traditional Christianity). |
| Voice like the sound of rushing waters (Rev 1:15; Ezek 43:2; Ps 29:3–4) | Represents God’s majestic and powerful voice; Jesus’ words carry divine authority, like the voice of Yahweh. | SCJ claims the “sound of many waters” represents the collective voices of many people testifying to the “promised pastor’s” testimony—turning divine speech into human witness. |
| Seven stars in His right hand (Rev 1:16; Deut 33:3; Isa 40:26) | Explained in Rev 1:20 — the angels (messengers) of the seven churches. The right hand symbolizes Christ’s sovereign protection and authority over His servants. | SCJ interprets the stars as seven human messengers of the Tabernacle Temple who later betrayed God. They say the stars were “handed over” to the destroyer and later judged through Lee Man Hee. |
| Sharp double-edged sword from His mouth (Rev 1:16; Isa 49:2; 11:4) | Symbol of the Word of God that judges and discerns (Heb 4:12). Christ conquers through His Word, not by violence. | SCJ claims the sword is the Word of revelation taught by the “one who overcomes.” They assert the “double edge” represents discerning between truth and lies in doctrine, taught exclusively through SCJ. |
| Face like the sun shining in all its brilliance (Rev 1:16; Judg 5:31; Ps 104:2; Dan 10:6) | Symbolizes divine glory and majesty, recalling God’s radiant presence and the transfiguration (Matt 17:2). It reveals Jesus as the full manifestation of God’s glory. | SCJ interprets the sun as the Word of truth revealed through the promised pastor. They often link this with Rev 12 (the woman clothed with the sun) to argue that their leader is the source of spiritual “light.” |
| Symbol | Old Testament / NT Reference | Meaning |
| Seven lampstands | Exodus 25:31–40 / Rev 1:20 | Christ among His churches |
| Son of Man | Daniel 7:13–14 | Messianic authority & deity |
| Robe & sash | Exodus 28:4 / Heb 7 | High Priest and King |
| White hair | Daniel 7:9 | Divine wisdom & purity |
| Eyes like fire | Daniel 10:6 | Omniscient judgment |
| Feet like bronze | Ezekiel 1:7 | Firm, righteous judgment |
| Voice like waters | Ezekiel 43:2 | Divine authority |
| Seven stars | Rev 1:20 | Christ’s sovereign care of His messengers |
| Sword from mouth | Isaiah 49:2 / Heb 4:12 | Word as instrument of truth & judgment |
| Shining face | Matthew 17:2 | Radiant divine glory |
Revelation 1:17
17 When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last.
Revelation 1:17 - Does this show an anointing?
Short answer: no
John’s ‘Do not fear… write’ parallels OT prophet-commission scenes; it is not a separate anointing of a future pastor.
Long answer:
First, it would be reasonable for the Apostle John to be afraid; after all, imagine if you were in his position seeing this vision. We also see this same pattern of people being understandably afraid after seeing these visions throughout the Old Testament, for example:
| Person / Passage | Scripture Reference | Description of the Vision | Reaction of Fear or Awe | Divine Reassurance |
| Apostle John | Revelation 1:17 | Sees the glorified Son of Man—eyes like fire, voice like rushing waters, face shining like the sun. | “When I saw him, I fell at his feet as though dead.” | Jesus touches him and says, “Do not be afraid. I am the First and the Last.” |
| Daniel | Daniel 10:7–9 | Sees a heavenly being with eyes like flaming torches and legs like bronze. | “No strength was left in me… my face turned deathly pale… I fell into a deep sleep, my face to the ground.” | The angel touches him and says, “Do not be afraid, you who are highly esteemed.” |
| Isaiah | Isaiah 6:1–5 | Sees the Lord on His throne, high and exalted, with seraphim crying “Holy, holy, holy.” | “Woe to me! I am ruined! For I am a man of unclean lips…” | A seraph touches his lips with a coal and says, “Your guilt is taken away.” |
| Ezekiel | Ezekiel 1:26–28 | Sees the likeness of God’s glory on the throne, surrounded by brightness and fire. | “When I saw it, I fell facedown.” | He hears a voice speaking, commissioning him to stand and listen. |
| Abraham | Genesis 15:12–13 | A deep, dreadful darkness falls upon him during a vision of God’s covenant. | “A deep sleep fell upon Abram; and behold, terror and great darkness fell upon him.” | God speaks, reassuring him of the covenant promise. |
| Moses | Exodus 3:2–6 | Sees the angel of the Lord in a burning bush that is not consumed. | Moses hides his face, afraid to look at God. | God calls to him, “I am the God of your father,” and sends him on his mission. |
| Gideon | Judges 6:22–23 | Realizes he has seen the angel of the Lord face to face. | “Alas, Sovereign Lord! I have seen the angel of the Lord face to face!” | The Lord replies, “Peace! Do not be afraid. You are not going to die.” |
| Peter, James, and John | Matthew 17:5–7 | Witness Jesus’ transfiguration, His face shining like the sun, and hear God’s voice from the cloud. | “They fell facedown to the ground, terrified.” | Jesus touches them and says, “Get up. Don’t be afraid.” |
Second, the Apostle John understood the consequence of seeing God, it normally meant death. However; throughout the vision of Revelation, he is able to come before the throne of God, being reassured by Jesus in Revelation 1:17, and another interesting detail comes forth.
The Apostle John doesn’t need coal to clean his sins. This shows that the Apostle John is now under the New Covenant.
I make the argument throughout this document, that when reading the book of Revelation, while of course prophetic in nature, it is also about the transition from the Old Covenant to the New Covenant that the Christian body enjoys.
To support this claim, when looking at Isaiah 6:1-5, we can see that Isaiah is also afraid, and yet an Angel has to go before him, and cleanse him of his sins.
However, the Apostle John does not need this to happen for him, because the blood of Christ already cleans him of his sins.
This is also confirmed earlier in this chapter, Revelation 1:5 – To him who loves us and has freed us from our sins by his blood
Longer answer:
Revelation 1:18
18 I am the Living One; I was dead, and now look, I am alive for ever and ever! And I hold the keys of death and Hades.
This verse follows John’s vision of the glorified Christ. The purpose here isn’t to catalog all of Jesus’ authorities, but to emphasize His unique victory over death, which qualifies Him to reveal what’s coming (Rev 1:19–20) and to judge both the living and the dead.
Why only the Keys of Death and Hades
Shincheonji may ask why Jesus only had the keys of Death and Hades if he is God? They would suggest that his rulership is only partial at best, and then tie this with the Abyss in Revelation 9.
Revelation 1 introduces Jesus as the resurrected and victorious One who conquered death, emphasizing His triumph over mortality and the grave, the greatest enemy of humanity. The verse does not suggest that Jesus holds only the keys of death and Hades but highlights this aspect of His authority to reassure the persecuted Church that He reigns even over death itself. As the book continues, His greater authority is revealed through several passages:
- Revelation 3:7 – “These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.” This shows His authority over the kingdom of heaven.
- Revelation 5:1–5 – “See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.” This declares His authority over all redemptive history.
- Revelation 19:16 – “On his robe and on his thigh he has this name written: King of kings and Lord of lords.” This reveals His supreme authority over all creation.
By the time readers reach the end of Revelation, it becomes clear that Jesus holds every key—authority over heaven, death, judgment, and eternal life.
Revelation 1 introduces Jesus as the resurrected and victorious One who conquered death, emphasizing His triumph over mortality and the grave—the greatest enemy of humanity. The verse does not imply that Jesus holds only the keys of death and Hades; rather, it highlights this particular aspect of His authority to assure the persecuted Church that He reigns even over death itself. As Revelation unfolds, His broader authority is clearly revealed:
- Revelation 3:7 – “These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open.” This shows Jesus’ authority over the kingdom of heaven.
- Revelation 5:1–5 – “See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.” This demonstrates His authority over all redemptive history.
- Revelation 19:16 – “On his robe and on his thigh he has this name written: King of kings and Lord of lords.” This reveals His supreme authority over all creation.
By the time readers finish the book, Jesus is revealed as the One who holds every key—authority over heaven, death, judgment, and eternal life.
Shincheonji (SCJ) claims:
“Jesus only has the keys of death and Hades, not the key to heaven. The key to heaven was given to the ‘one who overcomes’ (Lee Man Hee), who opens the spiritual world on earth.”
This interpretation falsely divides authority that Scripture attributes solely to Christ.
- False separation of authority – Revelation never divides Jesus’ authority among different beings. The “keys of David” belong exclusively to Him.
- Revelation 3:7 – “What he opens no one can shut, and what he shuts no one can open.”
- Christ’s exclusivity – All power and authority are centered in Jesus alone.
- Matthew 28:18 – “All authority in heaven and on earth has been given to me.”
- Human mediation denied – Scripture never teaches that another human holds heaven’s key on His behalf. The resurrected Christ alone mediates eternally.
- Hebrews 7:24–25 – “But because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.”
Thus, the claim that another person possesses heaven’s key undermines the eternal and all-encompassing authority of Christ, who alone reigns as Lord over heaven, earth, and death.
Revelation 1:19
“Write, therefore, what you have seen, what is now and what will take place later.”
Shincheonji's Perspective
SCJ teaches that this refers to the vision John saw in Revelation 1, which they interpret symbolically — representing the spiritual reality of the churches at the time of fulfillment.
- They claim that in the present era, Lee Man Hee has “seen” this same spiritual reality fulfilled within the organization of Shincheonji and the “Tabernacle Temple” (a Korean church they claim was judged).
Thus, “what you have seen” becomes the modern vision that the “new John” (Lee) witnesses and records.
SCJ interprets this as the condition of the seven churches in Revelation 2–3, which they claim symbolize the Christian churches of today (the “Tabernacle Temple” prior to its fall).
- They say these churches became corrupted and “betrayed,” leading to their spiritual destruction.
- According to their doctrine, this sets up the need for salvation through the “one who overcomes,” who receives the promises of Revelation 2–3 — i.e., Lee Man Hee.
SCJ claims this part refers to the events of Revelation’s fulfillment in Korea, including:
- The spiritual war between “God’s kingdom” (Shincheonji) and “Babylon” (the traditional churches).
- The sealing of the 144,000 (Revelation 7) and the creation of the “new heaven and new earth” (Revelation 21), which they teach is Shincheonji itself.
- The full revelation of the Word through Lee Man Hee, who allegedly “testifies to what he has seen and heard.”
Shincheonji teaches that Revelation 1:19 is prophetic instruction — not for John in the first century, but for the “promised pastor” at the time of fulfillment (Lee Man Hee).
They claim:
- The book of Revelation was sealed and could not be understood for 2,000 years.
- Its fulfillment began in South Korea through Lee, who saw all its events spiritually.
- Therefore, “Write what you have seen” refers to Lee recording the testimony of the fulfilled Revelation today.
A Christian Response
a. Immediate Context: A Commission to John
The verse appears right after Jesus identifies Himself as the “First and the Last” and the One who “was dead, and now is alive forevermore” (Rev 1:17–18). The command to “write” follows directly from this revelation:
Revelation 1:19 – “Write, therefore, what you have seen, what is now and what will take place later.”
This commission is addressed to John, not to a future figure. It connects to verse 11:
“Write on a scroll what you see and send it to the seven churches.”
Thus, the command is historical and direct: John, the Apostle, is to record the revelation given to him for the seven churches in Asia Minor (Rev 1:4, 11).
b. Literary Context: The Outline of Revelation
Revelation 1:19 provides a divine outline for the book’s structure:
- “What you have seen” – John’s vision of the glorified Christ (chapter 1).
- “What is now” – The present condition of the seven churches (chapters 2–3).
- “What will take place later” – Future prophetic events (chapters 4–22).
This threefold division matches the content of Revelation precisely. There is no indication of a second writer or future pastor meant to fulfill this command.
c. Broader Theological Context
Theologically, Revelation 1:19 reinforces that Jesus Himself is the source of revelation (Rev 1:1), and John is the chosen human instrument. The purpose is pastoral and prophetic—encouraging the first-century churches to remain faithful amid persecution by showing Christ’s ultimate victory.
Shincheonji claims that Revelation 1:19 is not about John but a prophecy about the “promised pastor” (Lee Man Hee). They argue:
- “What you have seen” = the vision Lee receives today.
- “What is now” = the current spiritual state of the world’s churches.
- “What will take place later” = the events fulfilled in Shincheonji’s organization.
This reinterpretation allows them to transfer all authority from John and Christ’s original revelation to Lee Man Hee, redefining Revelation as a “sealed book” that only Lee could later open and explain.
a. Grammatical and Historical Context
The Greek verb grapson (“write”) is a direct imperative addressed to John. The addressee of the command has already been established in verse 11 (“Write what you see and send it to the seven churches”). Nothing in the text implies that this command would be transferred to someone living two thousand years later.
If Revelation 1:19 were meant for a “future messenger,” the text would include a prophetic transition indicating a new subject, but it does not.
b. The “Seven Churches” Prove a First-Century Setting
The message is explicitly directed to real, historical churches in Asia Minor—Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea (Rev 1:11).
These were actual congregations facing persecution, false teaching, and moral compromise in the first century. The entire first section of Revelation (chapters 2–3) addresses their immediate context.
SCJ’s claim that the seven churches represent “modern denominations” ignores both geography and historical setting. The letters contain first-century references (e.g., persecution by Rome, the “synagogue of Satan,” local trade guilds, and Nicolaitan practices) that do not fit a modern Korean reinterpretation.
c. The Claim of a “Promised Pastor” Contradicts Scripture
Revelation 1:1–2 identifies John as the one who “testified to the word of God and to the testimony of Jesus Christ, even to all that he saw.” John already fulfills the role SCJ attributes to Lee Man Hee.
There is no biblical precedent for another person being appointed to re-testify the Revelation.
Moreover, the New Testament never predicts a second revelator after the apostles. Instead, Scripture affirms that the revelation of Jesus Christ is complete (Hebrews 1:1–2; Jude 3).
d. Misunderstanding of “Fulfillment”
SCJ argues that Revelation 1:19 must be “fulfilled” in their time because prophecy must always have a physical fulfillment.
However, John was told to record a vision, not predict a second revealer. The book’s later chapters (4–22) already contain its prophetic elements. The verse is an instruction, not a prophecy.
e. Christ’s Authority Is Central, Not a Human’s
The one who commands John to write is the glorified Christ—not a messenger or pastor.
Revelation 1:17–18 emphasizes Jesus’ divine identity:
“I am the First and the Last. I am the Living One; I was dead, and now look, I am alive forever and ever!”
By claiming that the authority to reveal the Word has passed to Lee Man Hee, SCJ shifts focus from Christ’s eternal sovereignty to human mediation, directly contradicting Revelation’s purpose of exalting Jesus as the Alpha and Omega (Rev 1:8).
| Phrase | Biblical Meaning | SCJ Interpretation | Why SCJ Is Wrong |
| “What you have seen” | John’s vision of the glorified Christ (Rev 1) | Lee’s modern “vision” | The command is to John; the tense and audience are first-century. |
| “What is now” | Present state of the seven churches (Rev 2–3) | Modern-day churches in apostasy | The seven churches were historical congregations in Asia Minor. |
| “What will take place later” | Future prophetic events (Rev 4–22) | Fulfillment in Shincheonji | The prophecy unfolds through Christ’s return, not a Korean pastor. |
Conclusion
Revelation 1:9–20 establishes the foundation for the entire book by exalting Jesus Christ as the risen, glorified Lord who reigns over His Church. John’s vision on Patmos was not a mysterious allegory awaiting fulfillment 2,000 years later, but a divine revelation meant to comfort, warn, and strengthen believers in every generation. The focus of this passage is not on a future “promised pastor,” but on the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth—Jesus Christ Himself (1:5).
The Lord’s command to “write what you have seen, what is now, and what will take place later” (1:19) gives structure to Revelation: past (the vision of Christ), present (the condition of the seven churches), and future (the unfolding of God’s redemptive plan). Shincheonji’s attempt to reinterpret this verse as a prophecy about Lee Man Hee not only disregards the original historical context but replaces Christ’s central role as the Revealer with a human intermediary. This inversion distorts the purpose of Revelation, which is to unveil Jesus—not another messenger.
John’s encounter with the glorified Son of Man emphasizes Christ’s authority, purity, and eternal sovereignty. The seven stars and seven lampstands signify Christ’s intimate care for His churches and His ongoing presence among them. Far from portraying a fallen or corrupted Christianity awaiting a new leader, Revelation 1 presents the enduring truth that Christ walks among His people, sustaining them through suffering and refining them for His kingdom.
In the end, Revelation 1:9–20 calls the Church not to look for a new human mediator, but to behold the majesty of the One who holds the keys of death and Hades. The message is clear: Jesus alone is the faithful witness and the final revelation of God. To redirect that glory toward any man is to miss the very heart of Revelation—the unveiling of Christ as Lord of all.