A Critical Analysis of SCJ Lesson 28: “Secrets of Heaven: Figurative Lampstand”

---

Introduction: Following the Wrong Light Home

Imagine you’re hiking through unfamiliar terrain as darkness begins to fall. You’re not worried—you have a flashlight, and you know the general direction home. But then you meet someone on the trail who seems to know the area well. “That path leads to danger,” he warns, pointing to the route you were taking. “Follow my light instead. I know the way.”

Grateful for the help, you follow his flashlight. At first, the path seems reasonable. He explains the landscape, points out landmarks, and sounds knowledgeable. But gradually, you notice something unsettling: you’re moving away from familiar territory. When you mention this, he reassures you: “That’s normal. The right path often feels wrong at first because you’re used to darkness. Your discomfort actually proves we’re going the right way.”

Hours later, you realize you’re completely lost. The landmarks he pointed out weren’t what he claimed. The “dangerous path” you abandoned was actually the correct route home. And now you’re deep in unfamiliar territory, dependent on his light because you can no longer find your way back.

This is what happens in SCJ Lesson 28.

The lesson appears to be a straightforward Bible study about the lampstand—a fascinating piece of Tabernacle furniture mentioned in Exodus and Revelation. The instructor, Nate, walks students through Scripture passages, discusses symbolism, and encourages them to become “workers for God.” Everything seems biblical, educational, and spiritually enriching.

But beneath the surface, something else is happening. The lesson uses legitimate biblical teaching to build an interpretive framework that will eventually lead students far from orthodox Christianity. By the time students realize where this teaching is heading, they’ve already accepted the foundations: that the Bible was “sealed” and incomprehensible without special explanation, that symbols require SCJ’s interpretation, that discomfort with teaching means spiritual growth, and that they should recruit others into this study.

The lampstand lesson is particularly strategic because it sits at Lesson 28 of the Introductory Level—far enough in that students are invested, but early enough that they don’t yet know they’re in Shincheonji or where the teaching ultimately leads. They’re following the light, unaware it’s leading them away from the true path.

Let’s examine how this lesson operates on multiple levels simultaneously: teaching legitimate biblical content while embedding interpretive assumptions that will later support SCJ’s unique doctrines about Lee Man-hee as the “promised pastor” of Revelation. As we analyze this lesson through the framework established in “Testing Shincheonji’s Claims: Two Lenses, One Story,” we’ll see how seemingly innocent Bible study becomes a sophisticated indoctrination tool.

---

Part 1: The Progression of Indoctrination by Lesson 28

Where Students Are in Their Journey

By Lesson 28, students have been attending SCJ’s Bible study for approximately seven months (assuming two lessons per week). This timing is crucial. As discussed in Chapter 11 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Wisdom of Hiding: Deceive, Deny, Revise”), students at this stage:

• Still don’t know they’re studying with Shincheonji (the organization’s identity is typically revealed around the Intermediate Level)
• Have invested significant time and formed relationships with their instructors and study group
• Have already absorbed foundational interpretive frameworks that will support later SCJ doctrines
• Are experiencing the “sunk cost” psychological effect—the more time invested, the harder it becomes to walk away
• Have been gradually isolated from outside perspectives through the demanding study schedule

The lesson itself reveals this progression. Notice how instructor Nate announces: “Starting Monday, we’ll have four lessons a week.” This isn’t presented as optional—it’s framed as necessary spiritual preparation. Students who have already committed to two lessons weekly are now being asked to double their commitment, further limiting time for family, church, independent Bible study, or critical reflection.

As Chapter 4 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Impact of Interpretive Frameworks”) explains, by this point students have internalized several key assumptions:

1. The Bible was sealed and incomprehensible until someone with special knowledge explains it
2. Parables and symbols require insider interpretation rather than being understood through context
3. Discomfort with teaching indicates spiritual growth rather than legitimate concern
4. Recruiting others is spiritual obedience rather than recognizing they’re being used as recruitment tools

The lampstand lesson builds on all these foundations while appearing to simply teach biblical symbolism.

---

Part 2: What’s Biblical vs. What’s Uniquely SCJ

The Blurred Lines Strategy

One of SCJ’s most effective techniques is blending legitimate biblical teaching with their unique interpretive framework so seamlessly that students can’t distinguish where Scripture ends and SCJ doctrine begins. Let’s carefully separate what’s biblical from what’s uniquely SCJ in this lesson.

What’s Actually Biblical:

1. The Physical Lampstand Existed The lesson correctly notes that God instructed Moses to construct a seven-branched lampstand (menorah) for the Tabernacle. This is clearly described in Exodus 25:31-40 and Exodus 27:20-21. The lampstand was indeed placed in the Holy Place, burned olive oil, and was kept lit from evening to morning.

2. The Tabernacle Was a Shadow Hebrews 8:5 does teach that the Tabernacle was “a copy and shadow of what is in heaven,” and Hebrews 10:1 confirms that “the law is only a shadow of the good things that are coming—not the realities themselves.” This is orthodox Christian theology: Old Testament rituals pointed forward to Christ’s fulfillment.

3. John the Baptist Prepared the Way John the Baptist did prepare the way for Jesus (Matthew 3:3, John 1:23), and Jesus did refer to John as “a lamp that burned and gave light” (John 5:35). This is straightforward biblical teaching.

4. Revelation Contains Symbolic Language Revelation does use symbolic imagery including lampstands (Revelation 1:12, 20), and interpreting this symbolism requires careful study. This is acknowledged by biblical scholars across all Christian traditions.

What’s Uniquely SCJ (Presented as Biblical):

1. The “Sealed Word” Framework The lesson repeatedly emphasizes that before Jesus came, “the Word was sealed” and people lived in “night” or “darkness,” unable to understand Scripture. While it’s true that Old Testament prophecies about the Messiah weren’t fully understood until Jesus fulfilled them, the lesson takes this much further.

Notice this statement: “When Jesus appeared, the Word was sealed to them, so it was like nighttime… All they had were prophecies, but no fulfillment yet.”

This creates a framework where:

• Scripture is incomprehensible without fulfillment
• Only those who witness fulfillment can explain Scripture
• Understanding requires an insider with special knowledge

This framework is being built to support SCJ’s later claim that Lee Man-hee is the only one who can explain Revelation because he witnessed its fulfillment. But this contradicts how the Bible actually presents itself.

The Apostle Paul wrote to Timothy: “From infancy you have known the Holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus. All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:15-16). Timothy understood Scripture before witnessing its fulfillment because Scripture itself is “God-breathed” and sufficient.

The Bereans were commended for examining the Scriptures daily to verify Paul’s teaching (Acts 17:11). They could test Paul’s claims against Scripture without needing Paul to unseal it for them. Scripture was their authority for testing Paul, not the other way around.

As Chapter 6 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Consistent Narrative vs. Selective Narrative”) demonstrates, SCJ creates a “sealed word” framework that makes members dependent on their organization’s interpretation rather than recognizing Scripture’s own clarity and sufficiency.

2. The Dual Meaning of Lampstand (Spirits AND Workers) The lesson teaches that lampstands have two meanings: “spirits” and “workers.” While Revelation 1:20 does identify the seven lampstands as seven churches (which are made up of people), the lesson’s framework goes further.

Notice how the lesson states: “Eyes also have another meaning in the Bible… Eyes are compared to spirits. The prophets take on the same title as the spirit using them.”

This creates a framework where:

• Symbols always have multiple layers of meaning
• People become identified with the spirits working through them
• Certain people are specially chosen vessels for divine spirits

This framework is being constructed to support SCJ’s later teaching that Lee Man-hee is the “promised pastor” indwelt by Jesus’ spirit. But this isn’t how the New Testament presents the Holy Spirit’s work.

The New Testament teaches that all believers receive the Holy Spirit at conversion (Romans 8:9, 1 Corinthians 12:13, Ephesians 1:13-14). The Spirit doesn’t work through a select few special individuals while others remain in darkness. As Peter declared on Pentecost, quoting Joel: “I will pour out my Spirit on all people. Your sons and daughters will prophesy… Even on my servants, both men and women, I will pour out my Spirit in those days” (Acts 2:17-18).

The idea that certain individuals become special “lampstands” who alone can illuminate Scripture for others contradicts the New Testament’s teaching about the priesthood of all believers (1 Peter 2:9) and the Holy Spirit’s work in all Christians (1 John 2:27).

3. The Pattern Repeats at the Second Coming The lesson’s most significant SCJ-specific teaching is this progression:

• At the First Coming: John the Baptist (lamp) prepared for Jesus (greater light)
• At the Second Coming: Seven lampstands (people) prepare for… what?

The lesson asks: “Who are these seven people? Have they already appeared? How would we recognize them?”

This framework is being built to support SCJ’s teaching that:

• Seven messengers appeared in Korea in the 1960s-1980s
• These seven prepared the way for Lee Man-hee
• Lee Man-hee is the “greater light” at the Second Coming, just as Jesus was at the First Coming

But this parallel is deeply problematic biblically. Let’s examine why.

---

Part 3: The Flawed John the Baptist Parallel

Why the Comparison Doesn’t Work

The lesson builds its entire framework on a parallel between the First and Second Comings:

First Coming:

• John the Baptist (lamp/holy place) → Jesus (greater light/most holy place)

Second Coming:

• Seven lampstands (lamps/holy place) → ??? (greater light/most holy place)

The lesson leaves the second part of this equation unstated at Lesson 28, but students who continue to the Advanced Level will learn that SCJ teaches Lee Man-hee fills this role. The problem is that this parallel fundamentally misunderstands both John the Baptist’s role and the nature of Christ’s Second Coming.

John the Baptist’s Unique, Unrepeatable Role

John the Baptist had a specific prophetic role that cannot be repeated. He was the fulfillment of Isaiah 40:3 and Malachi 3:1—the voice crying in the wilderness to prepare the way for the Lord’s first coming in humility. His role was to:

1. Call Israel to repentance before Messiah’s arrival
2. Baptize with water as a sign of repentance
3. Identify Jesus as the Lamb of God (John 1:29)
4. Decrease so that Jesus could increase (John 3:30)

Critically, John prepared the way for Jesus’ first coming—when Jesus came as a suffering servant, born in obscurity, to die for sins. John’s role was necessary because Jesus’ first coming was unexpected and misunderstood. The Messiah came in a way that contradicted popular expectations (a humble carpenter rather than a conquering king), so a forerunner was needed to prepare hearts.

But Jesus’ Second Coming is completely different. As Chapter 22 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“When Satan Tried to Hijack God’s Plan”) explains, the Second Coming is described as:

Visible and Unmistakable: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all peoples on earth will mourn because of him” (Revelation 1:7).

“For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man” (Matthew 24:27).

In Power and Glory: “At that time people will see the Son of Man coming in clouds with great power and glory” (Mark 13:26).

With Angels: “When the Son of Man comes in his glory, and all the angels with him, he will sit on his glorious throne” (Matthew 25:31).

Accompanied by Cosmic Signs: “Immediately after the distress of those days ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ Then will appear the sign of the Son of Man in heaven” (Matthew 24:29-30).

If Jesus returns visibly, in glory, with angels, accompanied by cosmic signs that every eye will see, why would He need a forerunner to prepare the way? The very nature of the Second Coming makes a preparatory figure unnecessary. Everyone will know immediately that Christ has returned.

The SCJ framework requires a “hidden” or “spiritual” Second Coming that needs special messengers to explain it—but this contradicts Jesus’ own warnings.

Jesus’ Warning Against Hidden Comings

Jesus explicitly warned against the very teaching SCJ promotes:

“At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it. For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect. See, I have told you ahead of time. So if anyone tells you, ‘There he is, out in the wilderness,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it. For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man” (Matthew 24:23-27).

Jesus could not be clearer: His return will not require anyone to point it out or explain it. It will be as obvious as lightning flashing across the sky. Anyone claiming to have special knowledge about a hidden or spiritual return that others can’t see is precisely what Jesus warned against.

As Chapter 7 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Hidden Savior: New John”) thoroughly documents, SCJ’s teaching about Lee Man-hee as a “New John” preparing for or embodying Christ’s return falls squarely into the category Jesus warned against.

---

Part 4: The “Copy and Shadow” Misapplication

How SCJ Misuses Hebrews

The lesson makes extensive use of Hebrews 8:5 and 9:1-9 to teach that the Tabernacle was “a copy and shadow of what is in heaven.” This is biblically accurate. But notice how the lesson applies this principle:

The instructor states: “The Tabernacle that God had Moses build was called a shadow, meaning the reality appeared at the time of Jesus’ first coming. So out of John and Jesus, who was the figurative Holy Place? John. John was the figurative Holy Place. But then who was the Most Holy Place? Jesus.”

Then the lesson asks: “We will now discuss how this same logic and pattern plays out with the second coming of Jesus.”

This creates a framework where:

1. Old Testament shadows point to First Coming realities
2. First Coming realities become shadows pointing to Second Coming realities
3. Therefore, John the Baptist (First Coming) is a shadow of future lampstands (Second Coming)
4. And Jesus (First Coming) is a shadow of a future “greater light” (Second Coming)

But this misunderstands what Hebrews actually teaches about shadows and fulfillment.

What Hebrews Actually Teaches

The book of Hebrews explains that Old Testament rituals were shadows pointing forward to Christ’s once-for-all work. Let’s look at the key passages:

“The law is only a shadow of the good things that are coming—not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near” (Hebrews 10:1).

“But in fact the ministry Jesus has received is as superior to theirs as the covenant of which he is mediator is superior to the old one, since the new covenant is established on better promises” (Hebrews 8:6).

“He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption” (Hebrews 9:12).

The pattern in Hebrews is:

• Shadow (Old Testament rituals) → Reality (Christ’s finished work)

The movement is from imperfect to perfect, from temporary to eternal, from repeated sacrifices to one sacrifice for all time. Christ’s work is the final reality, not another shadow pointing to something else.

Hebrews never suggests that Christ’s first coming was itself a shadow pointing to a second fulfillment. Rather, Christ’s first coming was the ultimate fulfillment that the shadows pointed to. His work is complete and unrepeatable.

“Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself” (Hebrews 7:27).

When SCJ suggests that the First Coming pattern (John preparing for Jesus) is itself a shadow that repeats at the Second Coming (seven lampstands preparing for Lee Man-hee), they’re adding a layer of interpretation that Hebrews doesn’t support. They’re treating Christ’s completed work as incomplete, requiring another fulfillment.

As Chapter 8 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Shifting Standards of Salvation”) explains, this framework ultimately undermines the sufficiency of Christ’s work and creates dependency on SCJ’s promised pastor for complete salvation.

---

Part 5: The “Eyes” and “Spirits” Framework

Building Blocks for Later Doctrine

One of the lesson’s most subtle but significant moves is establishing that “eyes” symbolize both spirits and people, and that people take on the identity of the spirits working through them.

The lesson states: “Eyes are compared to spirits. The prophets take on the same title as the spirit using them. A key example is the Pharisees and Sadducees… Jesus called them a brood of vipers (serpents, snakes). Why? They had inherited the title of the spirit using them, just as with God’s spirits. If the lamps are using you, you too become a lamp.”

This framework is being constructed for several purposes:

1. To Support the Claim That Lee Man-hee Is Jesus (Spiritually)

In later lessons, students will learn that SCJ teaches Jesus’ spirit came to indwell Lee Man-hee, making him “one” with Jesus. The framework being built here—that people take on the identity of spirits using them—will make this claim seem like a natural biblical principle rather than the shocking departure from orthodoxy that it actually is.

But the New Testament never teaches that a person becomes identified with or takes the name of the Spirit indwelling them. Yes, the Holy Spirit indwells all believers (Romans 8:9-11), but believers don’t become “the Holy Spirit” or take on the Spirit’s identity. We remain distinct persons indwelt by God’s Spirit.

When Jesus promised the Holy Spirit would come, He said: “I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth” (John 14:16-17). The Spirit is “another advocate”—distinct from Jesus, sent by Jesus, to point to Jesus. The Spirit doesn’t create new incarnations of Jesus in human beings.

As Chapter 18 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Real Test of Authority”) thoroughly examines, the claim that Lee Man-hee speaks with Jesus’ authority because Jesus’ spirit indwells him contradicts the New Testament’s teaching about Christ’s unique incarnation and the Holy Spirit’s work in all believers.

2. To Explain Why Some People Have Special Spiritual Sight

The lesson’s framework about eyes, spirits, and lampstands creates categories of people:

• Those whose “eyes are healthy” and are “full of light” (insiders who accept SCJ teaching)
• Those whose “eyes are unhealthy” and are “full of darkness” (outsiders who reject SCJ teaching)

Notice how the lesson applies Matthew 6:22-23: “If one’s spiritual eyes are filled with light, then their whole spirit will be filled with understanding, discernment, and knowledge of God’s word. But if one’s spiritual eyes are closed, their whole spirit is in darkness and lacks understanding.”

This framework will later be used to explain why:

• SCJ members can “see” the fulfillment of Revelation while others cannot
• Pastors, family members, and former members who warn against SCJ are “in darkness”
• Difficulty understanding or accepting SCJ teaching indicates spiritual blindness rather than legitimate concerns

But Jesus’ teaching in Matthew 6:22-23 is about moral integrity and single-minded devotion to God, not about having special interpretive abilities. The context is Jesus’ teaching about money and serving two masters:

“The eye is the lamp of the body. If your eyes are healthy, your whole body will be full of light. But if your eyes are unhealthy, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness! No one can serve two masters… You cannot serve both God and money” (Matthew 6:22-24).

A “healthy eye” in Jewish idiom meant generosity, while an “unhealthy eye” meant stinginess or greed (see Proverbs 22:9, 23:6, 28:22 where the same Hebrew idiom appears). Jesus is teaching about the danger of greed darkening one’s whole life, not about special spiritual sight that only some people possess.

SCJ takes this passage out of context to support their framework of insiders with sight versus outsiders in darkness—a framework that serves to dismiss all external criticism.

As Chapter 13 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Evaluating Spiritual Claims and Evidence”) explains, when a system creates categories where only insiders can properly evaluate the system, it has made itself unfalsifiable and immune to correction.

---

Part 6: The Psychological Manipulation Techniques

How the Lesson Shapes Thinking Beyond Content

Beyond the biblical content, Lesson 28 employs several psychological techniques that shape how students think and respond. These techniques are subtle but powerful.

1. Preemptive Reframing of Discomfort

Early in the lesson, the instructor makes a striking statement:

“Jesus said something important about what happens when the light appears. He said that those who are used to darkness will flee when the light appears. It’s like when someone turns on a bright light early in the morning when you’re waking up from sleep – you want to run away and stick with what you’re comfortable with, the darkness. So the light is not always initially comfortable. Your eyes need time to adjust before feeling comfortable in the brightness.”

Then he adds: “I want us to be people who do not turn away from the light because of its brightness, but instead turn toward it and adjust to it.”

This is preemptive reframing. Before students encounter anything uncomfortable in the teaching, they’re told that discomfort is actually a sign they’re receiving truth. The natural human response of questioning or feeling uneasy is reframed as “fleeing the light” or “preferring darkness.”

This technique is psychologically powerful because it:

• Prevents students from trusting their own discernment
• Reframes doubt as a spiritual problem rather than a legitimate response
• Creates pressure to accept teaching even when it feels wrong
• Makes students feel guilty for natural questions or concerns

As Chapter 2 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Two Realities, Same Story – The Power of Interpretive Frameworks”) explains, this is how interpretive frameworks shape perception. Once students accept that “discomfort = spiritual growth,” they’ll push through red flags rather than heeding them.

But the Bible actually encourages testing and examination:

“Test everything; hold fast what is good” (1 Thessalonians 5:21).

“Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world” (1 John 4:1).

“Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).

Biblical discernment involves testing, examining, and verifying—not pushing through discomfort because discomfort supposedly proves truth.

2. Creating Urgency and Escalating Commitment

The lesson announces: “Starting Monday, we’ll have four lessons a week. This is because we have to endure, keep going, and work even faster to be prepared when God, Jesus, and the Kingdom of Heaven come down.”

Notice the language:

• “We have to” (obligation, not invitation)
• “Work even faster” (urgency)
• “Be prepared when God, Jesus, and the Kingdom of Heaven come down” (fear of missing out)

This escalation serves multiple purposes:

Increases time commitment: Four lessons per week, plus homework and review time, can easily consume 10-15 hours weekly. This leaves less time for church, family, independent Bible study, or critical reflection.

Creates artificial urgency: The suggestion that God’s kingdom is coming soon and students must “work faster” to be ready creates pressure to continue without questioning.

Tests compliance: Students who agree to double their commitment demonstrate they’re willing to prioritize SCJ’s program over other aspects of life.

Deepens investment: The more time students invest, the harder it becomes psychologically to walk away (sunk cost fallacy).

As Chapter 11 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Wisdom of Hiding: Deceive, Deny, Revise”) documents, this progressive isolation and time commitment is a key element of SCJ’s system. By the time students learn they’re in Shincheonji, they’ve already invested hundreds of hours and formed deep relationships, making departure emotionally and psychologically difficult.

3. Positioning Students as Recruiters

Throughout the lesson, the instructor repeatedly asks students to consider their role as “workers for God”:

“What does it mean to be a worker for God?… We all have a role to play in the fulfillment of God’s Word, whether we realize it or not. I hope you are understanding more and more how you can be a worker for God.”

“Consider the example of the Apostle Paul. When he encountered Jesus in Acts Chapter 9 and realized what he had done and been doing against the truth, he changed. He then worked harder than all the other disciples to make up for everything he had done so that people could hear the Word.”

“So what is God asking you to do? If it’s not yet clear, continue to pray, ‘God, how can I contribute to your work?'”

This language is preparing students to become recruiters. By Lesson 28, many students are already bringing friends and family members to the Bible study. The lesson reinforces that this is their spiritual duty—they’re “workers for God” fulfilling His plan.

But notice what’s missing: any mention that they’re recruiting people into Shincheonji, an organization that most Christian denominations consider heretical. Students genuinely believe they’re helping people understand the Bible, unaware they’re functioning as recruitment tools for a high-control group.

As Chapter 5 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Investigating Shincheonji’s Divine Blueprint vs. The Cult Playbook”) explains, using members as unwitting recruiters while concealing the organization’s identity is a key characteristic of deceptive groups. Ethical organizations are transparent about their identity and beliefs from the beginning.

---

Part 7: The Seven Lampstands – Setting Up the Revelation

What Students Will Later Learn

At Lesson 28, the instructor asks tantalizing questions about the seven lampstands in Revelation 1:20: “Who are these seven people? Have they already appeared? How would we recognize them? These are good questions to hold onto as we continue to understand more.”

Students who continue to the Advanced Level (Revelation) will learn SCJ’s answers:

SCJ teaches that the seven lampstands represent seven messengers who appeared in Korea:

1. Park Tae-sun
2. Yoo Jae-yeol
3. Han Jun-myung
4. Jeong Deuk-eun
5. Seo Nam-su
6. Baek Man-bong
7. Kim Baek-moon

According to SCJ teaching, these seven messengers were “prepared” by God but eventually “fell” or became corrupted. Lee Man-hee was allegedly sent to learn from them, witness their failure, and then become the “one who overcomes” mentioned in Revelation 2-3.

This teaching creates several problems:

1. It’s Based on Selective History, Not Scripture

The identification of these seven specific Korean religious leaders as the fulfillment of Revelation’s seven lampstands is based entirely on Lee Man-hee’s testimony, not on any biblical criteria. Why these seven and not others? Why Korea and not elsewhere? The answers depend entirely on accepting Lee Man-hee’s authority.

As Chapter 16 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“When Messiahs Multiply”) documents, dozens of Korean religious leaders have claimed to be the returned Christ or the final prophet. SCJ’s selection of these particular seven as “lampstands” is arbitrary and self-serving—it creates a narrative where Lee Man-hee is the culmination of God’s work in Korea.

2. It Contradicts Revelation’s Own Interpretation

Revelation 1:20 explicitly states: “The seven lampstands are the seven churches.” Not seven individual leaders. Not seven Korean religious movements. Seven churches.

In Revelation 2-3, Jesus addresses seven actual churches in Asia Minor: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea. These were real, historical churches that the Apostle John knew. Jesus’ messages to them addressed their specific situations, strengths, and weaknesses.

SCJ’s reinterpretation requires ignoring Revelation’s own explanation and inserting a completely different meaning based on Lee Man-hee’s testimony. This violates a basic principle of biblical interpretation: Scripture interprets Scripture. When the Bible provides its own interpretation of a symbol, we should accept that interpretation rather than inventing new ones.

As Chapter 26 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Reading Revelation Like a First-Century Christian”) thoroughly explains, Revelation was written to encourage real first-century churches facing real persecution. Its primary meaning related to their situation. While Revelation’s principles apply to all generations, reinterpreting its specific symbols to refer to 20th-century Korean religious leaders requires ignoring the book’s original context and purpose.

3. It Creates Unfalsifiable Claims

How can anyone verify that these seven Korean leaders were the fulfillment of Revelation’s seven lampstands? Only by accepting Lee Man-hee’s testimony. There’s no independent way to test this claim because it’s based entirely on SCJ’s interpretive framework.

This is the problem with unfalsifiable claims—they can’t be proven wrong because they’re not based on verifiable evidence. As Chapter 19 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“When Claims Cannot Be Tested”) explains, when religious claims become unfalsifiable, they move from the realm of faith (which can be examined and tested) into the realm of blind acceptance.

The Bible encourages testing claims:

“This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, but every spirit that does not acknowledge Jesus is not from God” (1 John 4:2-3).

John provides a testable criterion: Does the teaching acknowledge Jesus Christ came in the flesh? SCJ’s teaching about Lee Man-hee as the “promised pastor” indwelt by Jesus’ spirit actually undermines the uniqueness of Jesus’ incarnation—He came in the flesh once, died once, rose once, and will return once in glory.

---

Part 8: The Tabernacle Typology – Legitimate and Illegitimate Uses

How to Read Old Testament Symbols Correctly

The lesson’s discussion of the Tabernacle raises an important question: How should Christians understand Old Testament symbols and their relationship to Christ?

Legitimate Typology

The New Testament itself uses the Tabernacle as a type (symbol) pointing to Christ:

Hebrews 9:11-12: “But when Christ came as high priest of the good things that are now already here, he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption.”

John 1:14: “The Word became flesh and made his dwelling among us” (literally “tabernacled” among us in Greek).

John 2:19-21: “Jesus answered them, ‘Destroy this temple, and I will raise it again in three days.’… But the temple he had spoken of was his body.”

These are legitimate uses of Tabernacle/Temple typology because:

1. The New Testament explicitly makes these connections
2. They point to Christ’s finished work, not to future fulfillments
3. They emphasize Christ’s superiority and finality
4. They’re based on clear textual connections, not speculative interpretations

The pattern is: Old Testament shadow → Christ’s fulfillment → Application to believers through Christ.

Illegitimate Typology

SCJ’s use of Tabernacle typology becomes illegitimate when it:

1. Creates additional layers of fulfillment not found in Scripture
   • Example: John the Baptist as “Holy Place” and Jesus as “Most Holy Place” is not a connection the New Testament makes
   • This framework is then extended to claim seven lampstands (Holy Place) prepare for Lee Man-hee (Most Holy Place)
2. Makes Christ’s work incomplete
   • By suggesting the First Coming pattern repeats at the Second Coming, SCJ implies Christ’s work needs another fulfillment
   • But Hebrews emphasizes Christ’s work is complete: “once for all” (Hebrews 7:27, 9:12, 10:10)
3. Depends on extra-biblical revelation
   • The identification of seven Korean leaders as lampstands isn’t based on Scripture but on Lee Man-hee’s testimony
   • This makes Lee Man-hee’s authority equal to or greater than Scripture
4. Contradicts explicit biblical teaching
   • Jesus said His return would be visible to all (Matthew 24:27, Revelation 1:7)
   • SCJ’s framework requires a hidden return that needs special messengers to explain

As Chapter 3 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Sacred Lens – Spiritual Drama Through Parables”) explains, the question isn’t whether the Bible uses symbolism (it clearly does), but whether our interpretations are constrained by Scripture itself or driven by external agendas.

The Reformers established an important principle: Scripture interprets Scripture (Scriptura Scripturam interpretatur). When we encounter unclear passages, we interpret them in light of clear passages, not by inventing new meanings that contradict clear teaching.

---

Part 9: What the Lesson Gets Right (And Why That Matters)

The Power of Mixing Truth with Error

One reason SCJ’s teaching is so effective is that it contains significant amounts of genuine biblical truth. Let’s acknowledge what the lesson gets right:

1. The Tabernacle Was Designed by God

The lesson correctly emphasizes that God gave Moses specific instructions for building the Tabernacle. This is clearly taught in Exodus 25-40. God’s attention to detail in the Tabernacle’s design teaches us that:

• God cares about how He is worshiped
• Physical objects can point to spiritual realities
• God’s holiness requires careful approach

These are legitimate biblical principles.

2. The Old Testament Points to Christ

The lesson’s basic framework—that Old Testament rituals pointed forward to Christ—is orthodox Christian theology. Jesus Himself taught this:

“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).

“And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself” (Luke 24:27).

The Old Testament does point to Christ, and understanding these connections enriches our faith.

3. John the Baptist Prepared the Way

The lesson accurately presents John the Baptist’s role as the forerunner who prepared hearts for Jesus’ ministry. This is clearly taught in all four Gospels.

4. Revelation Uses Symbolic Language

The lesson is correct that Revelation contains symbolic imagery that requires careful interpretation. This is acknowledged by biblical scholars across all Christian traditions.

So What’s the Problem?

The problem isn’t that the lesson contains error instead of truth—it’s that it mixes truth with error so seamlessly that students can’t distinguish between them. This is precisely what makes SCJ’s teaching so dangerous.

As Chapter 2 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains using the analogy of two lenses:

Imagine two photographers taking pictures of the same scene with different lenses:

• Photographer A uses a standard lens that captures reality accurately
• Photographer B uses a distorted lens that subtly warps the image

Both photographers capture the same scene. Both images contain recognizable elements. But Photographer B’s image is subtly distorted in ways that aren’t immediately obvious. The distortion is most dangerous precisely because so much of the image is accurate—it’s harder to spot the warping.

This is how SCJ’s teaching works. They use real Scripture, discuss legitimate biblical concepts, and teach much that is true. But they embed interpretive assumptions that subtly warp the whole picture. By the time students realize the distortion, they’ve already accepted the framework that makes the distortion seem normal.

The most effective deception isn’t obvious lies—it’s truth twisted just enough to serve a false agenda.

---

Part 10: Red Flags Students Should Notice

Warning Signs in Lesson 28

For students currently in SCJ’s Bible study, or for concerned family members trying to help someone involved, here are specific red flags in this lesson that should raise concerns:

1. The Study’s Identity Is Still Hidden

By Lesson 28 (approximately seven months of study), students still don’t know they’re studying with Shincheonji. The organization’s name, history, and beliefs are deliberately concealed. This alone should raise serious concerns.

Ask yourself: Why would a legitimate Christian organization hide its identity for months? What are they afraid students will discover if they know the truth?

Biblical principle: “For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open” (Luke 8:17).

Truth doesn’t need to hide. Organizations that conceal their identity are demonstrating that they know most people would reject them if they knew the truth upfront.

2. Increasing Time Demands

The announcement that lessons are increasing from two to four per week is a significant escalation. Combined with homework, review, and recruitment activities, this can easily consume 15-20 hours weekly.

Ask yourself: Why does understanding the Bible require such intensive time commitment? Why the urgency? What am I being prepared for?

Biblical principle: “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’ teaching brings rest, not exhausting schedules. While spiritual growth requires commitment, a system that demands ever-increasing time and creates urgency should raise questions.

3. Discomfort Is Reframed as Spiritual Growth

The lesson preemptively tells students that discomfort with teaching means they’re “fleeing the light” or “preferring darkness.” This is a manipulation technique that prevents critical thinking.

Ask yourself: Am I being encouraged to test teaching against Scripture, or am I being told to push through doubts? Is questioning seen as spiritual discernment or spiritual weakness?

Biblical principle: “But test everything; hold fast what is good” (1 Thessalonians 5:21).

The Bible encourages testing, not blind acceptance. Any system that discourages questions or reframes doubt as spiritual failure is not following biblical principles.

4. Scripture Is Presented as Sealed/Incomprehensible

The repeated emphasis that the Bible was “sealed” and incomprehensible without special explanation creates dependency on the instructor’s interpretation.

Ask yourself: Does the Bible really need this organization to “unseal” it? Or is God’s Word accessible to all believers through the Holy Spirit?

Biblical principle: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17).

Scripture itself claims to be sufficient and useful. While good teaching helps understanding, the Bible doesn’t present itself as sealed or incomprehensible without special mediators.

5. Patterns Are Claimed Without Biblical Support

The lesson claims that the John the Baptist → Jesus pattern repeats at the Second Coming, but provides no biblical support for this claim. It’s presented as obvious truth, but it’s actually an assumption.

Ask yourself: Where does the Bible teach that the First Coming pattern repeats at the Second Coming? Am I accepting this because it’s biblical, or because the instructor presented it confidently?

Biblical principle: “Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true” (Acts 17:11).

The Bereans tested even the Apostle Paul’s teaching against Scripture. We should do the same with any teaching, especially claims about prophetic patterns.

6. You’re Being Positioned as a Recruiter

The emphasis on becoming “workers for God” is preparing students to recruit others. But students still don’t know they’re recruiting people into Shincheonji.

Ask yourself: Would I bring my friends and family to this study if I knew it was Shincheonji? Am I being fully informed about what I’m inviting others into?

Biblical principle: “Therefore each of you must put off falsehood and speak truthfully to your neighbor” (Ephesians 4:25).

Recruiting people into an organization while concealing that organization’s identity is deceptive, regardless of how it’s framed spiritually.

---

Part 11: For Family Members and Friends

How to Help Someone in SCJ’s Bible Study

If someone you care about is attending this Bible study, here’s how you can help:

1. Don’t Attack—Ask Questions

Attacking SCJ directly often backfires because students have been taught that “persecution” proves they’re on the right path. Instead, ask gentle questions that encourage critical thinking:

• “That’s interesting about the lampstands. Can you show me where the Bible says the First Coming pattern repeats at the Second Coming?”
• “I’m curious—why hasn’t the study told you what organization this is? What do you think they’re concerned about?”
• “You mentioned the lessons are increasing to four per week. How are you balancing that with church, family, and other commitments?”
• “The teaching about discomfort meaning spiritual growth is interesting. How do you distinguish between discomfort that means growth versus discomfort that means something’s wrong?”

Questions plant seeds of doubt more effectively than direct confrontation.

2. Provide Resources

Share information about Shincheonji from reliable sources:

• CloserLookInitiative.com – Specifically their SCJ Examination page: https://closerlookinitiative.com/shincheonji-examination
• Testimonies from former members – Personal stories are powerful
• Biblical refutations – Show how SCJ’s teaching contradicts Scripture

But don’t overwhelm them with information. Share one or two resources and give them time to process.

3. Maintain Relationship

The most important thing you can do is maintain a loving, non-judgmental relationship. SCJ teaches that family and friends who oppose the study are “persecutors” or “in darkness.” If you respond with anger or ultimatums, you confirm what they’ve been taught.

Instead:

• Express love and concern without condemnation
• Keep communication lines open
• Invite them to family events and church activities
• Pray consistently for their discernment

Many former members say that the patient love of family and friends was crucial to their eventual exit from SCJ.

4. Understand the Psychology

Recognize that by Lesson 28, your loved one has invested significant time and formed meaningful relationships. Leaving feels like:

• Admitting they were deceived (ego threat)
• Losing their community (social cost)
• Wasting months of effort (sunk cost)
• Disappointing people they care about (relational cost)

Be patient. Recovery from high-control groups is a process, not an event.

As Chapter 28 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Hope and Help – Guidance for Members, Families, Christians, and Seekers”) explains in detail, helping someone leave a high-control group requires patience, love, information, and prayer.

---

Part 12: For Current SCJ Students

Questions to Ask Yourself

If you’re currently taking SCJ’s Bible study and reading this analysis, you might be feeling confused, defensive, or curious. That’s completely normal. Here are some questions to consider:

About the Study’s Identity:

1. Why hasn’t the study revealed its organizational identity after seven months?
2. What do you think the study is concerned you might discover if you knew it was Shincheonji?
3. If this teaching is truth, why does it need to be introduced gradually and secretly?
4. Have you researched Shincheonji independently, or only heard about it from your instructors?

About the Teaching:

1. Can you find biblical support for the claim that the First Coming pattern (John → Jesus) repeats at the Second Coming?
2. Where does Jesus say His return will need forerunners to explain it?
3. Why does the lesson reinterpret Revelation’s seven lampstands (which Revelation itself identifies as seven churches) as seven Korean religious leaders?
4. How do you verify claims about fulfillment that only Lee Man-hee witnessed?

About Your Experience:

1. Are you spending less time with family, church, and friends since starting this study?
2. Have you been encouraged to test the teaching against Scripture, or to push through doubts?
3. Do you feel free to disagree with the teaching, or is disagreement seen as spiritual blindness?
4. Are you being asked to recruit others before you fully understand what you’re recruiting them into?

About Authority:

1. Who has final authority in interpreting Scripture—the Bible itself, or Lee Man-hee’s testimony?
2. If Lee Man-hee’s interpretation contradicts what the Bible clearly states, which takes precedence?
3. Can you think of any way to prove Lee Man-hee’s claims wrong? If not, are they unfalsifiable?
4. Does the teaching about Lee Man-hee as “promised pastor” align with or contradict Jesus’ warnings in Matthew 24:23-27?

These aren’t rhetorical questions. They deserve honest, thoughtful answers. The truth can withstand investigation. As Chapter 10 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Why Truth Welcomes Examination”) explains, legitimate Christian teaching encourages testing and examination. Only deception needs to hide from scrutiny.

---

Part 13: The Theological Core Issues

What’s Really at Stake

Beneath the discussion of lampstands and Tabernacle furniture, Lesson 28 is preparing students to accept theological positions that contradict core Christian doctrine. Let’s identify what’s really at stake:

1. The Sufficiency of Scripture

Orthodox Christian Position: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work” (2 Timothy 3:16-17).

Scripture is sufficient for faith and practice. While teachers help us understand Scripture, the Bible itself is clear enough that believers can understand God’s message.

SCJ’s Position (Being Built in This Lesson): Scripture was “sealed” and incomprehensible until someone with special knowledge (ultimately Lee Man-hee) explains it. The Bible cannot be properly understood without SCJ’s interpretation.

Why It Matters: If Scripture isn’t sufficient, believers become dependent on human mediators for truth. This undermines the Reformation principle of sola scriptura (Scripture alone) and creates a system where Lee Man-hee’s authority rivals or exceeds Scripture’s authority.

2. The Finality of Christ’s Work

Orthodox Christian Position: “Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself” (Hebrews 7:27).

Christ’s work is complete, final, and unrepeatable. He doesn’t need to come again to finish what He started.

SCJ’s Position (Being Built in This Lesson): The First Coming was a shadow or pattern that repeats at the Second Coming. Just as John prepared for Jesus, seven lampstands prepare for Lee Man-hee, who brings the “opened scroll” of Revelation.

Why It Matters: If Christ’s First Coming was merely a pattern pointing to something greater, then His work wasn’t complete. This undermines the gospel message that salvation is finished through Christ’s death and resurrection. It creates a system where Lee Man-hee’s revelation is necessary for complete understanding and salvation.

As Chapter 25 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Scarlet Thread – Part 2: God’s Fulfillment in the New Testament”) beautifully demonstrates, the entire Bible points to Christ as the final, complete fulfillment of God’s plan. There is no “greater light” coming after Jesus because Jesus is “the true light that gives light to everyone” (John 1:9).

3. The Nature of Christ’s Return

Orthodox Christian Position: “Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all peoples on earth will mourn because of him” (Revelation 1:7).

Christ’s return will be visible, unmistakable, and universal. Everyone will know immediately that He has returned.

SCJ’s Position (Being Built in This Lesson): Christ’s return requires forerunners (seven lampstands) to prepare the way and explain it, implying a hidden or spiritual return that needs interpretation.

Why It Matters: If Christ’s return is hidden and needs special messengers to explain it, then anyone can claim to be that messenger or to have witnessed that return. This is precisely what Jesus warned against in Matthew 24:23-27. A hidden return that requires insider explanation opens the door to endless false claims.

4. The Role of the Holy Spirit

Orthodox Christian Position: “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).

“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” (1 John 2:27).

All believers receive the Holy Spirit, who teaches and guides them. While teachers are helpful, believers aren’t dependent on special mediators because the Spirit Himself teaches.

SCJ’s Position (Being Built in This Lesson): Only certain people (lampstands) have spiritual sight. Others are in darkness and need these special individuals to illuminate Scripture for them.

Why It Matters: If only certain people have spiritual sight, then most believers are dependent on these special individuals for understanding. This contradicts the New Testament’s teaching that all believers have the Holy Spirit and can understand Scripture. It creates a two-tier system: enlightened insiders and blind outsiders.

These aren’t minor theological differences—they strike at the heart of the gospel. As Chapter 21 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“The Heart of God”) explains, the biblical gospel is about God’s universal love and Christ’s sufficient work available to all. Any system that creates special mediators or incomplete salvation contradicts this gospel.

---

Part 14: How to Read Revelation Correctly

Principles for Understanding Apocalyptic Literature

Since this lesson focuses on Revelation’s lampstands, it’s worth establishing some principles for reading Revelation correctly:

1. Understand the Genre

Revelation is apocalyptic literature—a specific genre that uses symbolic imagery to convey theological truth. Other examples include Daniel, Ezekiel, and Zechariah. This genre has characteristics:

• Highly symbolic: Numbers, colors, animals, and objects carry symbolic meaning
• Cosmic scope: Describes spiritual realities behind earthly events
• Encouragement under persecution: Written to strengthen believers facing opposition
• Rooted in Old Testament imagery: Draws heavily from prophetic books

Understanding the genre helps us avoid two errors:

• Over-literalizing: Treating every detail as a literal prediction
• Over-spiritualizing: Disconnecting symbols from any historical reality

2. Consider the Original Audience

Revelation was written to seven real churches in Asia Minor (modern-day Turkey) in the late first century. John explicitly addresses these churches in Revelation 2-3. Any interpretation must make sense to these original readers.

Ask: Would first-century Christians in Ephesus, Smyrna, or Philadelphia understand this symbol to refer to 20th-century Korean religious leaders? Obviously not. While Revelation’s principles apply to all generations, its primary meaning related to the situation of its original audience.

As Chapter 26 of “Testing Shincheonji’s Claims: Two Lenses, One Story” (“Reading Revelation Like a First-Century Christian”) thoroughly explains, reading Revelation through the eyes of its original audience helps us avoid wild speculations and stay grounded in the text’s actual meaning.

3. Let Scripture Interpret Scripture

When Revelation uses symbols, it often explains them:

• “The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches” (Revelation 1:20)
• “The great dragon was hurled down—that ancient serpent called the devil, or Satan” (Revelation 12:9)
• “The waters you saw, where the prostitute sits, are peoples, multitudes, nations and languages” (Revelation 17:15)

When Scripture provides its own interpretation, we should accept it rather than inventing new meanings. SCJ’s reinterpretation of the seven lampstands as seven Korean leaders requires ignoring Revelation’s own explanation that they represent seven churches.

4. Focus on the Main Message

Revelation’s main message is clear throughout:

• Christ is victorious over all evil powers
• Believers should remain faithful despite persecution
• God’s justice will prevail in the end
• A new heaven and new earth await God’s people

Getting lost in debates about specific symbols while missing this main message is like arguing about the color of the frame while ignoring the painting. Revelation was written to encourage persecuted believers to remain faithful, not to provide a detailed timeline of future events that only one person can decode.

5. Test Interpretations Against Clear Scripture

Any interpretation of Revelation’s symbols must align with clear biblical teaching. If an interpretation contradicts what the Bible clearly teaches elsewhere, it’s wrong—regardless of how clever or detailed it seems.

For example:

• If an interpretation makes Christ’s work incomplete, it contradicts Hebrews 7:27, 9:12, 10:10
• If it requires a hidden return of Christ, it contradicts Matthew 24:27, Revelation 1:7
• If it creates special mediators for salvation, it contradicts 1 Timothy 2:5
• If it makes Scripture insufficient, it contradicts 2 Timothy 3:16-17

These clear teachings serve as guardrails for interpreting unclear passages. As the early church father Augustine wisely said: “If you believe what you like in the gospels, and reject what you don’t like, it is not the gospel you believe, but yourself.”

---

Conclusion: The Light That Leads Home

We began with the image of following the wrong light deeper into unfamiliar territory. Let’s return to that image.

The tragedy of SCJ’s teaching isn’t that it contains no truth—it’s that it uses truth to lead people away from Christ. Like a counterfeit bill that’s 90% accurate, the 10% that’s false makes the whole thing worthless. In fact, the 90% accuracy makes the counterfeit more dangerous because it’s harder to detect.

Lesson 28 teaches much that is true:

• The Tabernacle was designed by God
• Old Testament rituals pointed to Christ
• John the Baptist prepared the way for Jesus
• Revelation uses symbolic language

But embedded within this truth are assumptions that will eventually lead students to accept:

• That Scripture is sealed without SCJ’s interpretation
• That Christ’s work needs another fulfillment
• That Lee Man-hee is the “promised pastor” of Revelation
• That salvation requires joining SCJ and accepting Lee Man-hee’s authority

By the time students realize where the teaching is leading, they’ve already accepted the foundations that make the conclusion seem reasonable.

The True Light

The good news is that there is a true light that never misleads:

“Your word is a lamp for my feet, a light on my path” (Psalm 119:105).

“I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life” (John 8:12).

God’s Word itself is the light. Jesus Himself is the light. We don’t need special mediators, hidden knowledge, or insider interpretation. The light is available to all who seek it.

“The unfolding of your words gives light; it gives understanding to the simple” (Psalm 119:130).

Notice: God’s Word gives understanding to “the simple”—not just to special individuals with unique spiritual sight. The Bible presents itself as accessible, sufficient, and clear enough for ordinary believers to understand.

For Those Still in the Study

If you’re currently taking SCJ’s Bible study, you face a choice. You can continue following the light you’ve been given, trusting that the discomfort you feel is just your eyes adjusting to truth. Or you can step back and ask whether this light is actually leading you home.

Consider these questions:

About the destination:

• Where is this teaching ultimately leading?
• Am I being prepared to accept Lee Man-hee as the “promised pastor” of Revelation?
• Is that destination consistent with what Jesus taught about His return?

About the journey:

• Why has the study concealed its identity for so long?
• Why am I being asked to invest more and more time?
• Why is questioning discouraged and discomfort reframed as spiritual growth?

About the light:

• Is this teaching making me more dependent on human interpretation or more confident in Scripture itself?
• Is it leading me closer to Christ or closer to an organization?
• Does it align with what Jesus clearly taught, or does it require accepting claims that contradict His warnings?

The true light welcomes examination. As Chapter 10 of “Testing Shincheonji’s Claims: Two Lenses, One Story” explains, truth has nothing to hide and everything to gain from honest investigation.

For Family and Friends

If someone you love is in this study, don’t give up hope. Many people have left SCJ and recovered their faith. Your patient love, consistent prayer, and gentle questions can plant seeds that eventually bear fruit.

Remember:

• They’re not stupid or weak—they’re victims of sophisticated deception
• They genuinely believe they’re learning biblical truth
• Leaving requires overcoming significant psychological and social barriers
• Your unconditional love provides a safety net for when they’re ready to leave

As Chapter 28 of “Testing Shincheonji’s Claims: Two Lenses, One Story” emphasizes, recovery is possible, and many former members go on to have vibrant, healthy faith in Christ.

The Path Home

The path home from deception isn’t always quick or easy. It requires:

Honesty – Admitting you may have been deceived Humility – Recognizing you don’t have all the answers Courage – Walking away from invested time and relationships Trust – Believing God’s Word is sufficient without special mediators

But the path is there. And unlike the path SCJ offers, it’s well-lit by Scripture itself, confirmed by 2,000 years of Christian witness, and leads to the true Christ—not a hidden savior who needs special messengers to explain him, but the risen Lord who will return visibly, gloriously, and unmistakably.

“For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. Therefore encourage one another with these words” (1 Thessalonians 4:16-18).

That’s the hope of the true gospel. Not a hidden fulfillment that only insiders can see, but a glorious return that every eye will witness. Not a sealed word that needs special interpretation, but a living Word that speaks clearly to all who read it. Not a new mediator between God and humanity, but the one mediator, Christ Jesus, whose work is complete and whose return we eagerly await.

May you follow the true light home.