Tabernacle of the Temple of the Testimony

In SCJ’s narrative, every new chapter of God’s work begins with an act of overcoming, producing a new people of God. They draw a parallel all the way back to Jacob in Genesis. Jacob wrestled with a divine being all night and ultimately overcame, receiving a new name: Israel, meaning “he who struggles with God and overcomes” (Genesis 32:28). 

That victory was significant – it marked the origin of the twelve tribes of physical Israel, since Jacob (Israel) went on to have twelve sons who became the tribal heads. In other words, overcoming led to the creation of God’s chosen nation in the Old Testament. SCJ sees this pattern repeated in the New Testament with Jesus. Jesus spiritually overcame the world – resisting Satan’s temptations and triumphing over sin and death (John 16:33, cf. Matthew 4) – and through this victory he established the twelve disciples as foundations of a new, spiritual Israel. The twelve disciples can be viewed as analogous to the twelve tribes: Jesus promised them, “when the Son of Man sits on his glorious throne…you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (Matthew 19:28). 

SCJ interprets this to mean Jesus created a new people of God (spiritual Israel) by appointing the twelve apostles as leaders. Just as Jacob’s twelve sons defined physical Israel, Jesus’ twelve disciples defined the church era – a new “Israel” born through Jesus’ overcoming. 

According to SCJ, this pattern doesn’t stop there. They teach that we are now living in the time of the fulfillment of Revelation, when God creates another new kingdom – referred to as “New Spiritual Israel”. And once again, this happens through overcoming. In the Book of Revelation, letters to seven churches repeatedly promise, “To the one who overcomes, I will give…” (Revelation 2–3). 

SCJ believes these were prophetic promises, to be claimed at the end of the age by a particular victor. They identify their founder, Chairman Lee Man-Hee, as the “one who overcomes”, sometimes calling him “New John” (in contrast to Apostle John who wrote Revelation). 

Just as Jacob’s new name Israel symbolized “one who overcomes” and God’s chosen, SCJ teaches that the end-times overcomer receives a new name and creates the twelve tribes of the final kingdom. In fact, “figurative Israel” in SCJ doctrine “represents those who overcome” – God’s chosen overcoming people in any era. 

Thus, through Chairman Lee’s overcoming of spiritual battles (more on that later), Shincheonji Church of Jesus was established in 1984 as the gathering of the twelve tribes of New Spiritual Israel. This is viewed as the fulfillment of biblical precedent: a new people of God formed by victory in God’s power. 

Notably, SCJ points to Revelation 7 and 14 to describe this newly-created chosen people. In Revelation 7, John hears the number of those sealed – 144,000 from all the tribes of Israel, 12,000 from each of 12 tribes – and then sees “a great multitude” from every nation (Rev 7:4-14). 

SCJ teaches that at the consummation of the age, Jesus harvests and seals 144,000 “firstfruit” believers to form twelve tribes, and thereafter a multitude of people flock to join Mount Zion, God’s kingdom. They claim this is happening now in SCJ. In their view, God’s kingdom today is the 12 tribes of New Heaven and New Earth, established by overcoming. Just as Jacob’s and Jesus’ victories led to God’s people in their times, SCJ believes the overcomer’s victory has yielded the promised new kingdom, a spiritual nation of twelve tribes that didn’t exist prior to this era.

SCJ’s formal name is revealing: “Shincheonji Church of Jesus, the Temple of the Tabernacle of the Testimony.” Each part of this name carries deep symbolic meaning in their doctrine. Shincheonji is simply Korean for “New Heaven New Earth,” taken from Revelation 21:1. And “Church of Jesus” signifies that this church belongs to Jesus as its head (not to the human founder). 

But what about “Temple of the Tabernacle of the Testimony”? This phrase comes directly from Revelation 15:5, which says, “After this I looked, and I saw in heaven the temple – that is, the tabernacle of the testimony – was opened.” SCJ teaches that this cryptic phrase is actually the “true name of God’s Kingdom” that appears in the last days. 

They believe the same name is now fulfilled on earth in their organization – a clear marker that this is the place where God dwells and works. Breaking it down: a temple in biblical language represents a holy dwelling place of God. SCJ often emphasizes that God, who is spirit, needs a holy vessel or place to dwell with people (cf. 1 Cor 3:16). In the wilderness, that was the Tabernacle of Moses; later it was Solomon’s Temple in Jerusalem; in the New Testament, Jesus spoke of his body as a temple, and believers collectively as God’s temple. 

SCJ uses “tabernacle” to mean a dwelling place – so Temple of the Tabernacle implies a holy house or sanctuary for God. They describe it as “a holy sanctuary where God dwells”, essentially God’s home on earth. The added phrase “of the Testimony” indicates that this sanctuary holds and delivers God’s testimony. In ancient Israel, the “tabernacle of the testimony” (or “Tent of Meeting”) was associated with the stone tablets – the testimony of the covenant – kept in the Ark. 

In SCJ’s interpretation, the “testimony” is the witness to the fulfilled prophecies of the New Testament. In other words, this is the place that testifies about the events of Revelation that have taken place. As an SCJ lesson puts it: “Why is it called the Tabernacle of the Testimony? Because this is the place that testifies to the fulfillment of Revelation that has appeared.” Those who have “overcome” the beast and seen the prophecies fulfilled hold the “actual reality” as testimony, and they can now make known what was once a mystery. 

Putting it together, the Temple of the Tabernacle of the Testimony (TTT) is understood both literally and symbolically. It refers literally to SCJ’s members – the church founded in 1984 – which SCJ claims is the very entity John saw in heaven in Revelation 15. 

Symbolically, it means this chose people are God’s dwelling place (“temple/tabernacle”) that contains the testimony of the fulfilled Word. It is, in SCJ’s eyes, the embodiment of “heaven on earth.” Just as Moses built a tabernacle on earth patterned after God’s heavenly sanctuary, SCJ believes that their church has been established according to the pattern of God’s heavenly temple shown in Revelation (more on that pattern soon). This is why they say the TTT is where “God will be” with His people. It’s not merely another denomination’s name – it’s considered the one place God has chosen to place His throne and authority in the final era. Importantly, SCJ points out that Revelation 15:4-5 shows “all nations will come and worship before” God in this temple. 

They interpret this to mean that ultimately all peoples must come to the Temple of the Tabernacle of the Testimony to worship God, because that is where God’s presence and truth are found in the end times. In their theology, just as all Israelites had to come to the Tabernacle or Temple to meet God in the past, now all believers must eventually recognize and stream to this spiritual temple – SCJ – to truly worship in the era of fulfillment. The SCJ teachers speak with conviction on this point, urging, “All nations will gather. 

Choose to be among the first to gather,” because later others will follow. This reflects a core belief that Shincheonji’s TTT is the exclusive location of God’s work today, fulfilling prophecies that God’s glory would fill the final temple (cf. Rev 15:8). In summary, SCJ sees the TTT as the realized kingdom of God on earth. It is literally their church organization, and spiritually the “holy city” where God now dwells with His victorious people. 

It functions as the center of evangelism and worship in the last days – the “barn” where the wheat is gathered at harvest, the “Mount Zion” where the 144,000 firstfruits stand with the Lamb (Rev 14:1), and the “New Jerusalem” coming down from heaven to earth (Rev 21:2). All of these images are applied to Shincheonji’s members. In their words, “(TTT) is the true name of God’s kingdom, and everything about it is according to Scripture”. Because no other church used this biblical name or fit the biblical organization of 12 tribes, SCJ argues no other place could be God’s kingdom – only the one that matches the prophecy can be legitimate. This confidence underlies SCJ’s zealous invitation: the doors of the TTT have now opened, and anyone who wants to meet God must come where He dwells, in New Heaven New Earth.

One of the dramatic claims of Revelation is: “Then I saw a new heaven and a new earth, for the first heaven and first earth had passed away” (Revelation 21:1). SCJ takes this verse very much to heart – it is the scriptural source of the name “Shincheonji (New Heaven New Earth)” itself. But what does it mean for the first heaven and earth to pass away? SCJ explains it as a transition of eras in God’s redemptive history. In their interpretation, “heaven” and “earth” in prophecy often refer to the religious world – the people and structure of God’s previous kingdom. 

A “first heaven and earth” passing away means the former era of God’s work (with its organizations) comes to an end, making way for a new era (a new “heaven and earth”). This is not about the literal sky or planet being destroyed and remade; it’s about the old covenant world being replaced by a new kingdom. SCJ draws a parallel with the first coming of Jesus. At that time, Physical Israel (centered on the Jerusalem temple and the Jewish establishment) was the “heaven and earth” that eventually passed away in terms of authority. Jesus established Spiritual Israel – a new spiritual order with a new covenant – effectively a new heaven and earth for God’s people. The old wine skins could not hold the new wine, as Jesus taught. Indeed, the Bible describes the end of the age in terms of cosmic shaking: “The sun, moon, and stars will go dark” (Matthew 24:29) – which SCJ interprets figuratively as the fall of the Jewish religious leaders and congreagation. 

After Jesus’ ministry, the temple in Jerusalem was destroyed in AD70, a physical sign that the former heaven/earth (the Jewish order) had passed, and the Christian church was the new spiritual realm. Likewise, SCJ teaches that Jesus prophesied another end-of-age shaking (the sun, moon, stars falling again in the end times – Matthew 24:29, Revelation 6:12-14) which signifies the end of Spiritual Israel (Christian churches as we know them) at the time of the Second Coming. In their view, mainstream Christendom (the “traditional churches”) constitute the former heaven that would fade away due to corruption and unfaithfulness, just as Physical Israel did. This period includes what SCJ calls a time of betrayal and destruction – key steps in their narrative: chosen people who betray, and enemies (figuratively “Babylon”) who destroy the former church system. 

After that turmoil, Revelation’s promise is that God creates a New Heaven and New Earth (NHNE) – which SCJ boldly claims is fulfilled in the establishment of their church. The “kingdom of victory” appears, as they phrase it. They teach that around 1984, following a period of betrayal (within a previous church) and destructive judgment, God started something brand new: gathering the overcomers to form Shincheonji (NHNE). This was the moment the “first heaven and earth” of the prior era effectively ended in God’s sight, and the new era began. In practical terms, SCJ often says that the traditional church age has ended – its lamps have gone out – and now the only valid covenant and ministry of God is through the New Heaven New Earth. They even cite historical timelines: the “kingdom of God was established in 1984” and for a time no outsiders could enter (during a 7-year judgment period), but after that the doors opened for the great multitude to come. 

This corresponds to Revelation 15:8’s statement that “the temple was filled with smoke…and no one could enter until the seven plagues were completed,” which SCJ interprets to mean their church was not open to new members until God’s judgment on the former world was finished in 1990. After that, the “temple” was opened for all nations – fulfilling “after this I looked…and the temple was opened” (Rev 15:5) and “all nations will come to worship” (Rev 15:4). So, the “first heaven and earth” in SCJ doctrine primarily represents the prior Christian world that has grown old and corrupt (much like Judaism had by Jesus’ time). Its passing away doesn’t mean every church vanished overnight, but it means that in God’s eyes their authority ended – “the sun, moon, stars fell from the sky.” 

Meanwhile, the “new heaven and new earth” represents the newly-created spiritual realm of SCJ – the church of the overcomer, the 12 tribes of the new covenant. Shincheonji even points out that the term “new heaven new earth” (shin-cheon-ji) hadn’t been claimed by any denomination before – implying that only when the prophecy is fulfilled would a congregation actually call itself by that name. To SCJ, it’s no coincidence that their church bears the very name of Revelation 21:1; they see it as proof that the prophecy is being realized through them. In narrative form, SCJ would describe it like this: At the Second Coming, the religious world undergoes a great upheaval. 

Like an old wineskin, the existing churches (the “first heaven”) cannot hold the new work of God. There is betrayal from within, and God allows a period of judgment (the “destruction” by the figurative Babylon) to tear down the old structure (cf. Rev 13, Rev 17–18). Once the former heaven is nullified, God creates a new thing – a new heaven and earth – gathering the remaining faithful believers who overcome. This new “kingdom of victory” is established as the 12 tribes on Mount Zion, where God reigns. From there, a call of salvation rings out to all people: “Come out of Babylon” (Rev 18:4), “Come, gather to Mount Zion!” 

Those who hear and come are the “great multitude” dressed in white, streaming into the New Heaven New Earth. In SCJ’s eyes, this is exactly the process now underway – the promised new era has arrived, fulfilling scriptures like 2 Peter 3:13 (“we are looking forward to a new heaven and a new earth, the home of righteousness”) and Isaiah 65:17. 

The world’s transformation is primarily a spiritual, organizational one: a corrupt system is judged and fades, while a righteous new chosen people is born to carry God’s work forward. For a believer examining SCJ teaching, the key is that “new heaven and new earth” = Shincheonji (a new spiritual nation), and “first heaven and earth” = the previous church world that lost its lampstand. 

This explains why SCJ feels justified being separate from – and even opposed by – mainstream churches. They believe those churches belong to the “night” that has passed, while SCJ is living in the “dawn” of God’s new day. As one class summary in SCJ plainly stated: “God’s kingdom today = 12 tribes of New Heaven and New Earth. It is established by overcoming.” 

And when asked who persecutes whom today, they answered: “Persecutors: Pastors and saints of traditional churches. Persecuted: 12 Tribes of New Heaven and New Earth.” This encapsulates their viewpoint that the traditional church era is over (and even doing harm), while the New Heaven New Earth is the legitimate, victorious kingdom moving forward.

Understanding SCJ’s doctrine requires grasping how they handle biblical parables and figurative language. From their perspective, much of the Bible’s prophecy – including Revelation – was written in symbols and parables that conceal the true meaning until the appointed time. Jesus spoke in parables about the Kingdom of Heaven, and Revelation is full of beasts, lamps, mountains, and other imagery. SCJ asserts that these are “secret metaphors” or figurative language that only become clear when the prophecy is fulfilled and explained by the one who has witnessed it. Lee Man-Hee (whom they see as the promised pastor) is said to have the unique ability to decipher these parables because he saw their reality unfold. 

Why parables? According to SCJ, God hid prophecies in parables to ensure that only those truly guided by Him would understand at the proper time. This is based on Scriptures like Matthew 13:34-35 (Jesus spoke in parables to fulfill prophecy) and the idea that secrets of the Kingdom are for insiders (Matthew 13:11). Until the fulfillment, prophecies remain sealed. “Prophecy is sealed through parables,” one SCJ lesson emphasizes, “and fulfillment opens those parables.” 

In practice, SCJ doctrine is built on decoding these figurative expressions consistently across the Bible. They often refer to “learning the parabolic language” of the Bible – a kind of codebook where, for example, “field” means “world,” “seed” means “word,” “sun, moon, stars” mean “pastors, evangelists, believers,” “harvest” means “the end of the age gathering,” and so on. 

SCJ uses this parable-based approach to draw connections between past events and today, creating a continuous narrative. For instance, they point out that Joseph’s dream in Genesis 37 – where he saw the sun, moon, and eleven stars bow to him – was a symbolic prophecy about his family (Jacob = sun, Rachel = moon, 11 brothers = stars). That imagery of sun, moon, stars represented the chosen family of Israel. SCJ teaches that “heaven” in prophecy often refers to the tabernacle of God’s chosen people (hence Jacob’s family was a “heaven” with sun, moon, stars). 

When Joel 2 or Matthew 24 speak of the sun and moon darkening, they interpret it as an end of a “heaven” (a chosen people’s era), not a literal cosmic collapse. By this logic, the “first heaven” (the Jewish fellowship) went dark when they rejected Christ, and the “new heaven” of the church era was established with new sun, moon, stars (Jesus as new sun, apostles as moon/stars perhaps). 

And in the same pattern, the church’s era would end with spiritual sun, moon, stars failing (leaders of the former church era losing light). We see here how SCJ uses a parable (cosmic imagery) consistently to connect three eras of Israel: Physical Israel (Jacob’s family), Spiritual Israel (first coming church), and New Spiritual Israel (second coming church). Another example is the Parable of the Harvest (Matthew 13:24-30, 37-39), which SCJ gives great importance. 

In that parable, Jesus likened the end of the age to a harvest, where the wheat (children of the kingdom) are gathered into the barn, and weeds (false believers) are bundled and burned. SCJ asserts this was not just a moral lesson but a prophecy of what happens at the end of the Christian era. 

They claim it is being fulfilled now: angels are figuratively harvesting people – meaning separating those who accept the revealed word from those who remain in the “field” of traditional churches. 

The “barn” in the parable represents the place where the harvested believers are brought. SCJ teaches that their church, the TTT, is that “barn” – the safe gathering place of the wheat at the end of the age. Thus when someone leaves their former denomination and joins SCJ, they describe it as being “harvested from the field and gathered into the barn of Mount Zion.” 

This language might sound strange to outsiders, but it’s common in SCJ circles to ask, “Have you been harvested?” or “Are you sealed?”, reflecting the parabolic fulfillment they believe they’re living. The harvest parable connects directly to Revelation 14, where the Son of Man swings a sickle to reap the earth – SCJ interprets that as Jesus directing the gathering of firstfruits into Shincheonji (Mount Zion). 

SCJ also views prophetic figures themselves as parabolic foreshadowings. For example, King David and Solomon building the first temple is seen as a pattern for Christ building a greater temple. Moses is seen as a “promised pastor” of the Old Testament who was prophesied (Deut 18:18) and who fulfilled God’s work of that time – paralleling Jesus at the first coming, and then “New John” at the second coming. 

Moses building the tabernacle from the heavenly pattern foreshadowed the idea that the end-times servant would construct God’s spiritual temple following the blueprint from heaven. Even Apostle John recording Revelation is, in SCJ’s teaching, a parable – John represents someone who would later appear and actually see the fulfillment (since the vision wasn’t for John’s own time). 

Just as Jesus fulfilled what Isaiah figuratively wrote in first person (Luke 4:17-21), SCJ says a “New John” would fulfill what Apostle John wrote. This concept – that “Prophets…can themselves be parables” – allows SCJ to claim that Lee Man-Hee is “John” in a figurative sense without claiming John resurrected. 

They often clarify that the name “John” is used symbolically for the witness who appears in our time. Throughout their teachings, SCJ highlights that God’s work follows a consistent pattern or “God’s fingerprint” as they call it. 

Each time God begins anew, there is a similar sequence: He chooses a pastor, makes a covenant, the people eventually fall away, judgment comes, and then God re-creates something new – but always according to the blueprint of His Word. They see the culmination of this long repeating pattern in the events of Revelation, which connect backward to all earlier stories. 

As one SCJ instructor put it: “Creation and re-creation have been repeating for 6,000 years, and God intends to end the cycle in our era, in the era of Revelation.”. Parables and symbols are the threads tying the cycle together. Now that the fulfillment has come (as SCJ believes), the figurative language is deciphered: what was mysterious in prophecy becomes plain when matched with the reality. 

They often cite Jesus’s promise that “at the time of the end” he would no longer speak figuratively but tell us plainly about the Father’s work (John 16:25). SCJ claims this plain revelation is now available because the parables have been unsealed. 

As evidence, they point to their uniform understanding of symbols worldwide – claiming that regardless of country, SCJ members who’ve completed the Bible study will give the same answers about what “fire” or “light” or other metaphors mean. This, they say, fulfills Hebrews 8:11 – “they will all know me, from the least to the greatest.”. In essence, SCJ uses parables to frame their entire narrative of the promised kingdom. 

The past (Old Testament, Jesus’ ministry) provides types and shadows, and the present fulfillment is the reality. The stories of Noah, Moses, Joshua, etc., all prefigure aspects of the end times. For example, Noah’s day had a judgment and a few saved in the ark – SCJ likens that to the spiritual judgment now and a few (144,000 + great multitude) saved in the “ark” of the New Covenant. 

Moses’s exodus and Joshua’s entrance to Canaan foreshadow Revelation’s plagues on Babylon and the overcomers inheriting the new spiritual Canaan. Everything old is used as a parable for what is new. 

This approach not only legitimizes SCJ’s exclusive claims (since they can say all prophecies point to this) but also creates a grand continuity that can be very captivating to followers who see the Bible coming together like a puzzle. As they often say in classes: “The Bible’s prophecies are connected and this pattern is too amazing for any human to orchestrate alone” – which in their view proves that God planned Shincheonji all along.

A central figure in SCJ’s story is New John, which is their title for Chairman Lee Man-Hee as the end-times witness. As mentioned, they do not believe Apostle John literally rose from the dead to do Revelation’s work, but rather that a different person is chosen to play that prophetic role – “John” in a figurative sense. SCJ teaches that Lee, as New John, was brought up in spirit to heaven and shown the heavenly temple and throne, just as Apostle John was shown in Revelation 4. 

In fact, they assert that Revelation 4’s scene of John being called “up to heaven” and Revelation 10’s scene of John eating the opened scroll had a future fulfillment in our time. In other words, Chairman Lee experienced those events spiritually: he was invited into the spiritual realm, shown visions of the structure of God’s throne and the events of the end, and given the revealed Word (the “open scroll”) to eat and digest. 

SCJ materials vividly describe this idea. They say New John “saw God in the center and Jesus at His right hand, the 24 elders, the seven spirits, the sea of glass, and the four living creatures” – all the details John wrote about. 

Crucially, after seeing these things, New John “has to do something with it”. Just as Moses was instructed to build a tabernacle on earth according to the pattern shown on the mountain (Exodus 25:40, Hebrews 8:5), SCJ says that Lee was instructed to “build what he saw in heaven, but on earth now”. 

In SCJ’s words, “the one who is tasked with being the New John has to build an equivalence to what he saw in heaven, just like Moses and just like Jesus.” This is a powerful image: Heaven itself desires to come down and be realized on earth, so the vision given to New John becomes the blueprint for the Temple of the Tabernacle of the Testimony. What exactly did he have to build? 

They point to Revelation 21, where John sees the Holy City New Jerusalem with its structure of twelve gates and twelve foundations. SCJ interprets this as a directive. In Revelation 21:14, the city’s wall has twelve foundation stones inscribed with the names of the Twelve Apostles, and verse 12 says the twelve gates have the names of the Twelve Tribes of Israel. 

To SCJ, this signifies that God’s eternal city is organized by 12 tribes and led by 12 apostolic figures. Therefore, they reason, God’s kingdom on earth must also have 12 tribes and the names of the 12 disciples in its structure. And that is exactly what Shincheonji established: the church is divided into twelve tribes, each tribe named after one of Jesus’ apostles (e.g. Tribe of John, Tribe of Peter, Tribe of Matthew, etc.). 

This, SCJ says, was done in obedience to the heavenly pattern that New John saw. By organizing their congregation into 12 tribes, they believe they have “built on earth as it is in heaven” – fulfilling the Lord’s Prayer petition, “Your kingdom come, your will be done, on earth as it is in heaven” (Matt 6:10). 

SCJ emphasizes that Jesus himself set the precedent of working from a pattern. Hebrews 8:5 notes that the Mosaic tabernacle was a copy and shadow of what is in heaven, shown to Moses on Sinai. They extend this concept: Jesus, when he came, spoke of preparing a place for believers (John 14:2-3) and building a spiritual house. After his ascension, SCJ says Jesus and the departed 12 disciples have been preparing the New Jerusalem in the spiritual world. Now, at the time of Revelation’s fulfillment, Jesus brings that city down out of heaven (Rev 21:2). How? By instructing the New John to create its counterpart on earth. 

SCJ often teaches that the 12 apostles are involved in this work from heaven: “When the disciples died and were martyred, they got to work too – building the Holy City New Jerusalem in the spiritual world. This New Jerusalem will come down to those who are waiting for Him.” They even humorously note that the apostles’ names are on the foundation stones of New Jerusalem as if “leaving their mark as builders”. 

Thus, the twelve tribe structure in SCJ isn’t arbitrary – it’s seen as the earthly manifestation of New Jerusalem’s design. Chairman Lee is regarded as having re-established the church in line with the heavenly design, under Jesus’ direction, so that God’s dwelling (New Jerusalem) can “descend” and unite with a prepared people on earth. Moreover, SCJ claims that Lee received the “open scroll” from the mighty angel of Revelation 10, just as John did in the vision. 

In Revelation 10:8-11, John eats a little scroll that is sweet in his mouth but bitter in his stomach, and he’s told, “You must prophesy again about many peoples, nations, languages, and kings.” 

SCJ interprets this as a prophecy that New John would be commissioned with the revealed word and sent to testify to all nations. 

They outline the chain of communication as “God → Jesus → Angel → New John → people”, referencing Revelation 1:1 and Revelation 10:11. 

The “opened scroll” represents the unveiled secrets of Revelation – which only Jesus could initially open (Rev 5), but which He then gives to New John through an angel.

Equipped with this scroll (the full understanding of prophecy), New John’s mission is to “prophesy to many peoples, nations, languages, and kings” – essentially to spread the testimony of fulfillment to the whole world. SCJ sees their global evangelism and proliferation of online seminars as the outworking of that commission. 

Lee is portrayed as the only person who saw and heard the entirety of Revelation’s fulfillment, and thus the only one qualified to testify about it accurately. In their view, anyone else claiming to interpret Revelation without having witnessed the events is speaking from human thinking – but Lee can say, like Apostle John, “I saw these things with my eyes and now I testify to you”. 

To illustrate how seriously SCJ takes this, they even propose tests: “If someone claims to be the New John today, ask them about Revelation 4 – what did the throne look like? What hand did Jesus place on you when you first saw him? If they cannot describe it correctly, they are not the New John.” 

Such statements come from SCJ’s intermediate lessons, challenging any would-be prophets to substantiate their claim by detailing the heavenly vision. The underlying message to members is clear: Chairman Lee himself can answer these questions, because he has seen it – he is the genuine article. 

And because he has seen and heard, SCJ believes he has established God’s Kingdom on earth under Jesus’ guidance. Just as Moses received the pattern for the Tabernacle on the mountain and built it exactly (Exodus 25:9, 25:40), and just as Jesus built the church of the first coming on the foundation of the revealed word, New John has built the 12-tribe Temple of the Tabernacle of the Testimony according to what was shown to him. In SCJ’s view, this meticulous following of the divine blueprint is what makes Shincheonji the real “Holy City, New Jerusalem” on earth, where God’s throne can now reside.

One cannot talk about Shincheonji for long without hearing about the 12 tribes. As we’ve touched on, SCJ is organized into twelve tribes named after the twelve apostles of Jesus. This isn’t just administrative – it’s deeply theological. SCJ teaches that God’s kingdom has always taken the form of 12 tribes when it appears in history. 

They cite examples: In the Old Testament, Israel was God’s kingdom composed of 12 tribes (descended from the 12 sons of Jacob). 

In the time of Jesus’s first coming, Jesus chose 12 disciples and through them established the church – viewed as a spiritual twelve-tribe structure (albeit not geopolitical tribes, but spiritually the “12 tribes of spiritual Israel”). 

James 1:1 even addresses “the twelve tribes scattered among the nations,” which SCJ interprets as the early church believers. 

Therefore, when Revelation describes the sealed servants of God as 12,000 from each of 12 tribes of Israel (Rev 7:4-8), SCJ sees it not as a random number but as the deliberate re-creation of God’s kingdom in its perfected form – a new Israel with twelve tribes once again. 

According to SCJ doctrine, these 12 end-time tribes are New Spiritual Israel, the “12 tribes of Shincheonji” that “did not exist before today” but have been created as a new work of God. 

Each tribe is “sealed” with the revealed Word, meaning each is composed of believers who have been taught and tested in the doctrine (SCJ even requires a 90% score on a Bible test for graduation into the church). 

The number 144,000 (12,000×12) is taken literally as well as symbolically – SCJ believes 144,000 is the initial core of sealed priests (the overcomers who will inherit the kingdom), and beyond that will come the “great multitude” who receive salvation under their guidance. 

The important point is that membership in one of the 12 tribes is considered essential to be part of God’s kingdom in this era. They often say, “If one does not belong to any of these tribes, one cannot become a part of God’s Kingdom”. 

This stems from their interpretation of Revelation 22: “Outside [the Holy City] are the dogs…,” implying only those inside (i.e. within the 12 gates) have the right to the tree of life. 

Hence, evangelism in SCJ isn’t just converting to Christianity (people may already be Christians); it’s bringing people into a specific tribe of Shincheonji, into the walls of New Jerusalem. Let’s talk about the twelve gates. 

Revelation 21:12 says the New Jerusalem has twelve gates with the names of the twelve tribes of Israel written on them, and twelve angels at the gates. SCJ takes this as both literal in vision and figurative in meaning. 

They say the fact that the tribes’ names are on the gates shows that the only way to enter God’s Holy City is through one of the 12 tribes. In other words, joining a tribe is the “gate” into God’s kingdom. Jesus said “I am the gate” for the sheep (John 10:9), but SCJ would not see a conflict there – Jesus is the ultimate gate to salvation, but now that 

He has established his kingdom in 12 tribes, one finds Jesus inside that kingdom by coming through the tribes (akin to gates). The twelve angels at the gates, SCJ suggests, could represent messengers or the spiritual oversight ensuring nothing impure enters. SCJ also notes the symmetry of three gates on each side – north, south, east, west (Rev 21:13) – reflecting openness to all directions (the gathering of people from all directions into these tribes). 

The city’s wall, with its twelve foundation stones inscribed with the apostles’ names (Rev 21:14), is interpreted to mean the 12 apostles are the foundational authority of the eternal kingdom. That’s why SCJ’s tribes carry the apostles’ names and not, say, the sons of Jacob. 

They combine the Old Testament imagery of tribes with the New Testament leadership of the apostles. In SCJ’s narrative, Jesus and the 12 apostles are actively involved in building New Jerusalem – Jesus as the cornerstone, the apostles as foundation stones – and the overcomer and 12 tribe leaders on earth work under that guidance. It’s a merger of biblical ages: the tribal system of Israel and the apostolic system of the Church become one model for God’s final kingdom. 

Each tribe in SCJ is not just a name, but they sometimes have distinguishing characteristics. SCJ members often identify themselves by tribe and wear tribe-colored scarves or shirts at events. Interestingly, SCJ links the tribes to the twelve precious stones mentioned in Revelation 21:19-20. Those verses list twelve gemstones adorning the city’s foundations (jasper, sapphire, chalcedony, emerald, sardonyx, carnelian, chrysolite, beryl, topaz, chrysoprase, jacinth, amethyst). In an SCJ blog, it was noted: “The 12 tribes of Shincheonji church have each color.”

This is derived from those foundation stones: each tribe is associated with one of the jewels and its color. For example, Tribe of John might be linked to jasper, Tribe of Peter to sapphire, Tribe of Matthias to chalcedony, and so forth. 

SCJ members sometimes give gifts or tokens using their tribe’s gem color – e.g. someone from Peter tribe (sapphire) might have blue accessories, someone from Thomas tribe (amethyst) might have purple, etc. It’s a charming way they celebrate the Revelation imagery, though the exact assignment of which apostle corresponds to which gemstone isn’t explicitly given in Scripture. 

SCJ appears to simply use the order listed in Rev 21 and the traditional list of apostles (with Matthias replacing Judas). In any case, the colors of the 12 foundation stones are used symbolically to represent the diversity and beauty of the twelve tribes united in one city. 

One SCJ member wrote about crocheting pouches in 12 different colors as gifts, explaining that she chose the colors based on Revelation 21’s stones, “because the 12 tribes of Shincheonji have each color”. 

This shows how tangibly the concept pervades their congregation life. Beyond colors, SCJ teaches that each tribe has a role in judgment and restoration. They often connect the tribes to the 12 apostles judging the 12 tribes (Matt 19:28) and the 12 gates through which the glory of the nations will enter the Kingdom (Rev 21:24-26, though that mentions “nations” not gates, SCJ might infer it means through the tribes). 

The twelve tribe leaders in SCJ today (one head for each tribe, under Chairman Lee’s overall leadership) are seen as fulfilling some aspect of the 24 elders around God’s throne (with the other 12 perhaps being the spirits of the 12 apostles) – though SCJ hasn’t explicitly published that, it’s a logical guess from their structure. What’s the significance of these tribes for a seeker or a skeptic? In SCJ’s narrative, it fulfills God’s promise to recreate Israel anew. 

They cite Jeremiah 31:31-34 about a new covenant with the house of Israel and Judah, and also prophecies about the reunification of the tribes. They see Shincheonji’s twelve tribes as the “new and unified Israel” under the new covenant, where there is no more division (unlike ancient Israel which split into north/south, or the church which split into denominations). 

Indeed, SCJ likes to present itself as the solution to Christian denominational fragmentation – by gathering everyone into one truth and literally naming their church “One and Only Temple of God” in the sense of one unified set of tribes. 

Each tribe is part of one church, not separate denominations. They even host joint events like 100,000 graduation ceremonies where all tribes participate, demonstrating unity. In a more symbolic sense, the twelve tribes signify the completeness of God’s people (12 is a number of organizational perfection in the Bible). 

So having 12 tribes means the fullness of God’s new people has been formed. Revelation 14:1 depicts 144,000 on Mount Zion – SCJ teaches this is the leadership of the 12 tribes (the number is 12x12x1000), standing with the Lamb, singing a new song. SCJ has even referred to themselves collectively as “Mount Zion”, the place of refuge and victory. 

One instructor celebrated that “Mount Zion is truly growing… We’re not just a small group. The [our church] is a branch of Mount Zion… you will belong to [tribe] of Shincheonji, Church of Jesus, the Temple of the Tabernacle of the Testimony, if you so choose.” This impassioned invitation highlights that joining SCJ is presented as gaining citizenship in the Holy City – passing through a gate (tribe) and becoming part of the new nation under Jesus. 

Finally, SCJ also finds significance in the names of the tribes. By using the apostles’ names, they imply continuity of authority from Jesus’ first coming to second coming. It’s as if the apostles themselves are leading these tribes spiritually. For example, there is John Tribe, Peter Tribe, Matthew Tribe, Bartholomew Tribe, Thomas Tribe, etc.. 

Two tribes are named for James (they distinguish “James the son of Zebedee” and “James the son of Alphaeus” by calling one the “James Seoul tribe” and one the “James Busan tribe,” Busan and Seoul being regions of South Korea where those tribes were first centered). 

This might seem a bit odd, but SCJ explains it by Jesus’ promise: “You who have followed me will sit on twelve thrones judging the twelve tribes of Israel.” They take that quite literally – the twelve disciple-names are the thrones over the twelve tribes of today. In their theology, the apostles in heaven are indeed reigning (under Jesus) over the restored tribes through the work of New John. In other words, Shincheonji’s organization is meant to reflect heaven’s organization, down to having the names of the disciples on its “gates” and “foundations”. 

This meticulous mirroring is why SCJ firmly believes their church structure is not man-made but God-ordained. To sum up, the 12 gates and 12 tribes in SCJ’s doctrine underscore that the promised kingdom is a restored Israel – not a physical nation, but a spiritual one composed of victorious believers from all nations, ordered in twelve divisions. It’s a fulfillment of God’s covenant people concept. By teaching this, SCJ aims to show that they haven’t invented a new religion; rather, they claim to be the continuation of biblical religion – Abraham’s seed of faith, Jacob’s tribes, Jesus’ disciples – now all culminating in “Shincheonji, the 12 tribes of New Spiritual Israel”. The twelve tribes are a crucial part of that identity and legitimacy.

The 12 Tribes of Shincheonji – Names, Stones, and Colors

Earlier we established that SCJ calls their leader the “one who overcomes” (in Korean, 이긴자). But how does one overcome, in SCJ’s explanation? And against whom? 

Understanding this sheds light on why SCJ gives so much authority to Chairman Lee and why they see the need for a new church. 

SCJ’s narrative of recent church history involves three key groups: the betrayers, the destroyers, and the savior (overcomer). Without going too deep into specific names, SCJ teaches that there was a “tabernacle” (church) established in Korea in the mid-20th century which fulfilled the first part of Revelation (the letters to the seven churches, etc.). 

That group (often called the “Tabernacle Temple” in SCJ testimony) had pastors who initially were chosen by Jesus (the “messengers” or “seven stars”), but later they betrayed by deviating from the word, allowing false teachings – analogous to the seven churches in Asia Minor that had issues (Revelation 2–3). Because of their betrayal, God’s protection left, and a force of “destroyers” (often identified with a larger Presbyterian sect or the “Prostitute and beast” of Revelation) invaded and spiritually conquered that tabernacle. 

This is how SCJ interprets the “first war” of Revelation 13: the destroyers prevailed against the former heaven (the first tabernacle church was essentially destroyed in 1980-ish). However, Revelation also speaks of overcomers who defeat the dragon’s side “by the blood of the Lamb and by the word of their testimony” (Rev 12:11) and then establish the “kingdom of our God” (Rev 12:10). SCJ identifies Chairman Lee and a few believers who did not betray as those overcomers. They say after the first tabernacle fell, these remaining faithful were gathered by Chairman Lee, and together they fought a “second war” – a war of truth versus lies. 

How did they fight? SCJ is clear that this overcoming was spiritual, not physical. They “responded with love and truth” to persecution, but more concretely, they overcame by holding to Jesus’ blood and testimony. SCJ elucidates this as meaning they deeply understood the Word (Jesus’ “blood” symbolizing the life in the Word of the new covenant) and they gave the testimony of the fulfilled realities, thus exposing the lies of the false pastors. One teaching says: “Those who overcome [did so] with the blood of the Lamb and the word of testimony. The blood of the Lamb represents understanding the parables, and the word of testimony reveals the reality of figurative entities like Jezebel, the beast, the prostitute, and the seven stars.”

In other words, the overcomer (Lee) and his companions knew what the symbols in Revelation referred to (e.g. they might point to specific people or churches as “Jezebel” or the beast), and by testifying to these identifications, they effectively defeated the deception of the enemy. The “dragon” and his false pastors thrive on ignorance and lies, SCJ says; when the truth is testified – identifying who betrayed, who the destroyers are, etc. – the power of the enemy is broken. Thus, overcoming for SCJ means to successfully defend the truth of the fulfilled prophecy against opposition. It is an act of unwavering faith and doctrinal victory. 

SCJ often describes how the overcomers faced intense persecution during this process. They were a small, despised group (like David’s ragtag band versus Goliath, or Elijah versus Baal’s prophets). They recount being slandered, dragged to court, imprisoned on false charges, and so forth. All this is framed as fulfillment of scripture: “God’s true workers at the second coming, just like at the first coming, will face persecution from those who do not understand…they will be thrown in prison, dragged to court…”. But the key is, despite persecution, the overcomer did not yield or break faith. 

In SCJ’s theological interpretation, this faithfulness is what merits the promises given in Revelation 2–3: “To him who overcomes, I will give the right to sit with me on my throne… I will give him a white stone… I will make him a pillar in God’s temple… I will write on him my new name,” etc. 

They believe Lee Man-Hee overcame where others fell, and thus Jesus entrusted him with “all the promises” – including the authority to lead God’s family (symbolized by the iron scepter to rule the nations, promised in Rev 2:26-27). An SCJ class explicitly notes: “The iron scepter is given from God to Jesus, to the one who overcomes… when Revelation 2 is fulfilled.”. 

They sometimes abbreviate “One Who Overcomes” as OWO, even calling Lee “the OWO.” In their doctrine, Jesus shares His throne with the OWO (fulfilling Rev 3:21) and works through him to govern the church. This doesn’t mean they consider Lee equal to Jesus – they insist Jesus is the head – but it does mean in practice that Lee’s word or guidance is taken as coming from Jesus’ authority. He is viewed as the promised pastor who embodies the victory of Christ in our time. 

What did overcoming entail for Lee personally, according to SCJ? It meant persevering in testifying to what he had seen even when virtually no one believed him at first. It meant enduring betrayal by close colleagues, rejection by the broader Christian community, and years of labor with few results. But SCJ members are taught to see the fruit: because the overcomer persisted, the Temple of the Tabernacle of the Testimony was established. 

Revelation 15:2 depicts “those who had been victorious over the beast and his image and the number of his name, standing by the sea of glass” singing praises. 

The next verse says these victors sing the song of Moses and the Lamb – SCJ likes to point out that Moses sang a victory song after overcoming Pharaoh, and now the overcomer sings after overcoming the spiritual Pharaoh (Satan’s organization). 

Immediately after, in Rev 15:5, the Temple of the Tabernacle of the Testimony appears. The sequence is: overcomers gain victory → the TTT is established. SCJ teaches exactly that: “As mentioned in Revelation 15:2-5, they [the overcomers] established the TTT, the place where all nations must come to worship. These are the ones who overcame.”. 

So the act of overcoming is directly tied to why Shincheonji exists. If no one had overcome, there would be no new kingdom or new temple. But since someone did, the new church could be created by God. This is why SCJ places such weight on the term “overcome” – it’s the critical qualifier for God to initiate something new. Furthermore, SCJ emphasizes that overcoming is not by human strength but by God’s power and truth. 

Lee is often described as humble and ordinary (by his own testimony), not a learned theologian, but one who conquered because Jesus was with him. They draw parallels to biblical heroes: David overcame Goliath not by size but by faith; Jesus overcame the world by the Word of God; the believers in Revelation 12 overcome by the blood of Jesus and testimony. 

In SCJ’s spiritual warfare view, truth vs falsehood is the battlefield. Thus, Lee’s victory was that he held only to God’s Word without adding or subtracting, even when facing those with great religious influence. This is considered a triumph of good over evil in the spiritual realm. 

By overcoming, SCJ teaches that Lee fulfilled the role of the “Advocate” or “Counselor” promised by Jesus – not the Holy Spirit, but a human advocate who Jesus would send with the truth (sometimes they link this to John 14:16 or John 16:7 metaphorically). 

They also refer to him as the “white horse rider” of Revelation 6:2 who “goes out conquering (overcoming) and to conquer” with a bow (the Word) – although in mainstream interpretation that rider is often seen as Jesus or a symbol, SCJ tends to relate it to the victorious gospel bearer (which they might attribute to New John’s testimony). 

All these allusions serve to elevate the act of overcoming as an essential milestone in God’s plan. From a discerning standpoint, one can see that SCJ uses the overcoming motif to validate their authority structure. If Lee had not “overcome,” he would just be another preacher. 

But by claiming he fulfilled those overcoming promises, SCJ asserts a unique legitimacy. They even contrast orthodoxy vs heresy in terms of overcoming: “Who was orthodoxy and who was heresy at the First Coming? – First coming: Jesus and the 12 disciples (orthodoxy). Second Coming: One Who Overcomes (New John) and the 12 Tribes on Zion (orthodoxy).”. 

In their view, anyone opposing the overcomer is on the side of heresy (even if they’re mainstream), just like the Jewish leaders opposing Jesus were the “false” side then. So, what does overcoming enable him to do? It enables Lee to establish the 12 tribes, to receive the opened scroll, and to be entrusted as the leader of God’s family at the end-time. 

SCJ believes Jesus has “entrusted the task of overcoming at the time of the second coming to [this person]” and that now the promises of Revelation 2–3 belong to the overcomer, who in turn shares them with the congregation. For example, Revelation 2:17 promises the overcomer “a white stone with a new name” – SCJ has linked the “white stone” to authority to judge (in ancient times a white pebble was used for acquittal) and “new name” to perhaps the new name of Jesus that the overcomer acts in. 

Revelation 3:12 promises the overcomer that God’s name, the new Jerusalem’s name, and Jesus’ new name will be written on him – SCJ sees this as the overcomer representing God’s authority, the new holy city (TTT), and coming in Jesus’ stead. In practical terms, SCJ members are taught that to go to Jesus, they must go through the pastor Jesus has sent (the overcomer), akin to how to honor the Father one must honor the Son (John 5:23) – by analogy, now one must honor the messenger sent by Jesus. They often use an illustration: If a king sends a delegate with his signet ring, to ignore or scorn the delegate is to scorn the king who sent him. Likewise, the overcomer bears Jesus’ “signet” by virtue of those promises. 

In summary, Lee Man-Hee’s overcoming is the linchpin in SCJ doctrine that authorizes the creation of God’s new kingdom and the opening of Revelation’s secrets. By overcoming Satan’s persecution and falsehood, SCJ teaches that he (with those who stood with him) “won the victory” promised in Revelation 15. As a result, they could “establish the new heaven and new earth and then start calling people to join them”. The overcomer is seen as having “prepared the way” for the second coming, akin to how John the Baptist or Jesus prepared for new works before. Because he overcame, believers today have the opportunity to hear the revealed truth and be part of the twelve tribes of the TTT. 

Thus, SCJ exalts overcoming as the essential pathway to salvation in this era – not just Jesus’ overcoming of the world, but the one who overcame by Jesus’ power at the end. They would encourage everyone to likewise overcome in their individual life of faith (overcome doubts, temptations, and persecutions) and follow the pattern of the overcomer by holding onto the “open Word” of testimony until the end. The victory is ultimately attributed to God and the Lamb, but it’s manifested through the Promised Pastor’s obedience and triumph.

Shincheonji’s doctrine often frames the present age as the grand finale of God’s work, and they love to compare the Temple of the Tabernacle of the Testimony with the previous “houses” of God in Scripture – showing a progression from shadow to reality. Let’s journey through those eras from SCJ’s perspective:

• During Moses’ time, God freed Israel from Egypt and instructed Moses to build the Tabernacle in the wilderness. This was essentially a portable temple, a holy tent where God’s presence (in the form of the glory cloud) dwelt among the Israelites. God was very specific: “Make this tabernacle and all its furnishings exactly like the pattern I will show you” (Exodus 25:9). Moses saw on Mount Sinai a vision of the heavenly things and replicated it on earth. SCJ highlights that this Mosaic tabernacle was a “little mini heaven on earth”, a copy of God’s dwelling. It was God’s way to be present with His people temporarily, despite their sinfulness – yet it was ultimately a temporary and physical structure. It contained the “tabernacle of the testimony” – i.e., the Ark with the Ten Commandments (the testimony of the covenant) – hence the whole tent was sometimes called the Tabernacle of the Testimony. SCJ uses this to draw a parallel: that was the Old Covenant “tabernacle of testimony,” but it was just a model of what was to come.
• In Solomon’s era, a permanent Temple was built in Jerusalem. This too was according to a God-given pattern – David received plans from God’s Spirit for the temple and Solomon executed them (1 Chronicles 28:11-19).
  
  When Solomon’s Temple was dedicated, the glory of God filled it (2 Chronicles 7:1-2). It became the center of worship and sacrifice. However, Solomon’s Temple (and the second temple later) also had its era and eventually was destroyed.
  SCJ might not dwell much on the second temple period, but they note that God’s presence left the physical temple due to Israel’s betrayal (as seen in Ezekiel’s vision, the glory departed the temple before Babylon destroyed it). Essentially, the physical structures could be vacated by God when the people were unfaithful. So while the temple was God’s house, it wasn’t His final, eternal house.
• At Jesus’ first coming, a monumental shift occurred. John 1:14 says “The Word became flesh and made His dwelling (literally ‘tabernacled’) among us.” Jesus referred to his own body as the temple that would be destroyed and raised in three days (John 2:19-21) – meaning his death and resurrection would establish a new way for God to dwell with people. Also, with the coming of the Holy Spirit, believers’ bodies became temples of God’s Spirit (1 Cor 3:16, 6:19).
  
  SCJ acknowledges that Jesus was God’s dwelling in the first coming – “He established the body of His Son, Jesus, to be His dwelling place at the first coming.”. In other words, Jesus was the fulfillment of the temple in that era. The physical temple in Jerusalem was rendered obsolete once Jesus introduced worship “in spirit and truth” (John 4:23) and especially after the veil was torn at his crucifixion.
  
  Additionally, Jesus gathered disciples and built a spiritual house (the Church), with the apostles as its foundation and Jesus as the cornerstone (Ephesians 2:19-22). SCJ refers to this as “spiritual Israel” – God’s kingdom no longer based on a race or a building, but on faith in Jesus. Yet, even the church age was not to last forever in its initial form. Jesus hinted at a future apostasy and need for restoration (e.g., “when the Son of Man comes, will he find faith on earth?” Luke 18:8).
  
  And indeed, SCJ holds that the early church truth was eventually corrupted over centuries (they often mention things like Nicene Creed or worldly influence as evidence the pure gospel was diluted). So, just as the glory left Solomon’s Temple, SCJ suggests God’s presence eventually left the churches that deviated from His word, setting the stage for a new work.
• Now, at the Second Coming era, SCJ teaches that the Temple of the Tabernacle of the Testimony is the final fulfillment of all those previous dwelling places. They often summarize: “God was separated from humanity due to sin, but for 6,000 years He’s been working to come back to dwell with people. He dwelt temporarily in Moses’ tabernacle, then in Jesus’ body at the first coming. Through Jesus and the 12 disciples, He started building something new – the Holy City New Jerusalem in the spiritual realm.
  
  Now, at the time of Revelation’s fulfillment, that New Jerusalem is coming down to the prepared people, meaning the TTT is established on earth.”. In SCJ’s view, TTT is to the Second Coming what Jesus was to the First Coming and what the tabernacle was to Moses’ day – the tangible place of God’s presence. But unlike the past, this time it’s permanent. They interpret Revelation 21:3 (“Now the dwelling of God is with men, and He will live with them…”) as being fulfilled in the TTT: God finally can reside with His people forever because this temple (chosen people) will not be corrupted or destroyed.
  
  Why not? Because there is no more “sea” of false pastors or lies in this new kingdom (Rev 21:1 says “there was no longer any sea,” which SCJ interprets as the turbulent sea of false religion being gone). Also, Revelation 22:3 says “No longer will there be any curse” in the Holy City – meaning no sin or idolatry to make God leave again. Within Shincheonji’s fulfilled kingdom, they say, the curse of sin is lifted and God’s presence remains eternally.

SCJ often contrasts the external glory of past temples vs the spiritual glory of the new temple. Moses’ tabernacle had physical gold and ritual, Solomon’s temple was majestic, but SCJ says those were physical foreshadows. The TTT doesn’t need a literal building with God’s cloud in it; instead, it is a people in whom God’s Spirit dwells fully. Revelation 15:8’s imagery of the temple being filled with smoke from God’s glory is taken to indicate God completely indwells the TTT during the judgment period. 

They interpret the “smoke” positively as God’s glory presence, not as anything destructive. After the judgment (the 7 plagues) is done, presumably God’s presence remains and the nations can enter. SCJ also draws parallels with Moses and Jesus as “promised pastors” of their respective covenants and Lee as the promised pastor of the new covenant era. 

Moses was prophesied (Deut 18:18) and fulfilled it, Jesus was prophesied (the Messiah) and fulfilled it, and the New John was prophesied (e.g. in Revelation and parables) and now fulfilled. Each one built a “house” of God: Moses built a literal tabernacle and led the house of Israel, Jesus built a spiritual house on the foundation of the apostles (and his own body), and New John builds the final spiritual temple with the 12 tribes. Hebrews 3:5-6 is interesting: it says Moses was faithful as a servant in God’s house, “testifying to what would be said in the future,” but Christ is faithful as a son over God’s house. 

SCJ might say that Moses’ work testified to the future (Moses’ tabernacle testified to the greater tabernacle to come), and Jesus as the Son built God’s house (the church) which ultimately points to the perfected form in New Jerusalem (the wife of the Lamb, which is a completed church). In Revelation 21, the Holy City is called “the bride, the wife of the Lamb” – SCJ often interprets the New Jerusalem bride as the spiritual congregation that Jesus (the Lamb) joins at the Second Coming. 

Some confusion arises because Rev 21 seems to depict New Jerusalem coming from heaven, but SCJ resolves that by saying the city has been prepared in the spiritual realm and descends onto the people on earth who have made themselves ready (the 12 tribes). In a sense, the TTT on earth “marries” the New Jerusalem from heaven, uniting to become one reality of Heaven and Earth together. So how does TTT compare with Moses’ Tabernacle, Solomon’s Temple, and Jesus’ first coming church in SCJ’s narrative?

• It is greater in glory and significance. The old physical structures had God’s presence but also physical limitations and eventually lost glory. The TTT is considered the ultimate tabernacle where God’s presence is fully restored to humanity. They might cite Haggai 2:9, “The glory of the latter house will be greater than the former,” applying it to the spiritual house of today far exceeding Solomon’s in glory (not in gold, but in closeness to God).
• It is built on better promises. Just as the New Testament calls Jesus the mediator of a better covenant than Moses, SCJ would say the new covenant fulfilled at second coming is even greater. We now have the reality of all promises, not just the promises themselves. The TTT is the locus of the “reality of the fulfillment”, whereas earlier temples were tied to prophecies and shadows.
• It involves the congregation as integral. Under Moses, only priests could enter God’s presence, and under Solomon’s temple, people worshiped from courts. In the church age, believers had the Holy Spirit but still awaited the fullness. In TTT, SCJ claims a state of open fellowship with God – like the restoration of Eden’s relationship.
  
  They frequently mention Revelation 22: “They will see His face, and His name will be on their foreheads.” No more veil; God and mankind reunited. That is the ideal that TTT fulfills that no previous temple achieved (because of sin). SCJ often implies that the 144,000 sealed are like the High Priests who see God face to face in the Holy of Holies, except in this new kingdom, it’s not just one person once a year, but all perfected believers continually. This again underscores the finality of TTT’s role.

To illustrate with an analogy: If the history of God’s dwelling is a story, Moses’ tabernacle was like the opening act, Solomon’s temple a significant chapter, Jesus’ first coming like the climactic turning point, and Shincheonji’s TTT is the grand finale and resolution. 

SCJ teachings often reverently conclude that now, at long last, “God’s dwelling place is with men” – He can rest, and people can rest from suffering because everything promised has been achieved. This is essentially their explanation of Revelation 21:3-4, which speaks of God dwelling with people and wiping away every tear. 

They see the formation of TTT – the completed New Heaven and New Earth – as signaling that the era of spiritual war and separation is ending, and the era of peace and unity with God is beginning. From the perspective of discernment, one can observe that SCJ’s narrative places themselves at the culmination of a long chain of God’s work, effectively fulfilling or replacing prior institutions. 

They believe the law (Moses) led to the gospel (Jesus), and the gospel in parables leads to the fulfilled gospel (SCJ). Therefore, they respect Moses and Jesus deeply, often studying those scriptures, but they consider those ministries incomplete without the fulfillment in Revelation (which they claim to provide). 

It’s why SCJ will say things like, “We now have what people of old longed to see – the fulfillment itself.” In their mind, this Temple of the Tabernacle of the Testimony is the capstone of God’s redemptive architecture, uniting the design of the Old Testament house of God, the ministry of Jesus, and the final revealed truths, all in one “spiritual building” (the 12 tribes with God at the center).

To tie everything together, it’s worth highlighting a few of the symbolic explanations SCJ uses to describe the TTT – essentially, how they illustrate and define the concept of God’s final temple using parables:

In SCJ’s teachings, parables serve as both proof and poetic description. Proof, because they can say “look, we have the literal 12 tribes just as promised, we have the spiritual harvest, we have the overcomer as in prophecy.” Poetic description, because they can paint pictures: “Coming to TTT is like coming into Noah’s ark from the flood of Babylon’s judgment… It’s like coming out of Egypt into the promised land… It’s like entering the wedding banquet… It’s like returning to Eden where the tree of life is.”

These comparisons drive home to members that they are living in momentous biblical times, essentially the climax of the entire Bible’s story. For a reader wanting to discern SCJ’s teachings, seeing how they weave these parables is enlightening. It shows the internal logic and also the extensive spiritualization they apply to verses. While mainstream Christianity also sees typology (e.g., temple foreshadows Christ, etc.), SCJ extends it in very specific ways to apply to themselves.
The result is a grand narrative: All past ages end in failure or transition, but this promised new age – represented by the Temple of the Tabernacle of the Testimony – succeeds and abides forever, bringing all God’s plans to fruition. Conclusion: In Shincheonji’s doctrine, the Tabernacle of the Temple of the Testimony (TTT) is the realized Kingdom of God on earth at the fulfillment of Revelation. It was established through the overcoming victory of the promised pastor (like Jacob’s wrestling victory writ large).

It is symbolically the “heaven on earth” where God’s presence now dwells – the ultimate holy place greater than Moses’ tabernacle or Solomon’s temple. Its structure of 12 tribes led by the overcomer fulfills the biblical patterns of Israel and serves as the twelve gates for all nations to enter the Holy City. Shincheonji uses parables and prophecies, from Genesis to Revelation, to support this narrative: the old order (first heaven and earth) has passed, and a new era (new heaven and earth) has come.

They depict the TTT as the culmination of God’s redemptive story – the place where what was once spoken in visions and parables now stands in reality. To someone exploring SCJ’s claims, this can certainly be fascinating and inspiring, though it warrants careful Berean discernment (Acts 17:11) against the Scriptures. Ultimately, the Shincheonji narrative invites people to see the Bible as a consistent testimony leading to one final testimony: the testimony being given at the Temple of the Tabernacle of the Testimony today. “Let’s be like those with humble hearts,” they appeal, “willing to see something incredible in front of us – the fulfillment of the promises.”

Whether one accepts this interpretation or not, understanding it provides clarity on SCJ’s teachings. According to SCJ, the promised kingdom has come in the form of the TTT, where God and Jesus now reign with the overcomer and the 12 tribes, and the invitation is open to “come and worship” there, to learn the revealed Word and receive the water of life freely. In their eyes, this is the greatest news of all – that God’s dwelling is once again with mankind, and this time, it’s here to stay.