We have previously fellowshipped a lot about this aspect, the truths concerning God incarnate. We’ve fellowshipped several times on some specific content involving the normality and practicality of God incarnate. Have you come to understand more about this topic now? (Yes.) Have you gained a further understanding of the normality and practicality of God incarnate—Christ—and Christ’s essence? (Yes.) Then have you been able to let go of some of your notions and imaginings about God incarnate? (Yes.) If you are simply learning about someone, whether it’s learning about their disposition or learning about how they conduct themselves, you are more or less just learning about the various aspects of the ordinary person that they are—their personality and temper, or the ways and methods by which they conduct themselves, their philosophies for worldly dealings, their pursuits, some of their interests and hobbies, or some of their innate problems. At most, that is just learning about the humanity of this person and does not involve the truth in the slightest. This is with regard to learning about an ordinary person. Therefore, no matter which person or which type of person among humankind you learn about, regardless of how much you find out about them, how deeply you understand them, or whether or not your grasp of them is comprehensive, none of this involves the truth. However, learning about God incarnate is different; topics that entail learning about the various aspects of God incarnate all involve the truth. The incarnation is a special form adopted by God according to the needs of His work, and is directly related to various aspects involving God, such as God’s identity, God’s essence, and God’s disposition; knowing God incarnate is also a part of knowing God, and pertains to knowing God, and to the truths regarding knowing God that people ought to understand. Therefore, knowing God incarnate is an aspect of the truth that people must understand and come to know as they follow God to achieve knowledge of God and submission to God. Because knowing the incarnate God and knowing the various aspects of the truth expressed by God incarnate all involve the truth reality that people ought to understand and enter into in their belief in God, knowing the incarnate God cannot be equated with knowing an ordinary person, a corrupt human being. The reason they cannot be equated is that knowing God incarnate involves the truth of knowing God, which is a part of knowing the Creator. No matter what this content entails, in short, it involves knowing the Creator, it involves knowing God Himself, and of course, it also involves how to let go of one’s notions and imaginings about God. It can be said that once you have understood God incarnate and understood the truths concerning God incarnate, to a large extent you have already come to know a part of God’s essence and God’s disposition. Of course, correspondingly, you will largely let go of many of your notions and imaginings about God—that is, your notions and imaginings about the God in heaven and the Creator. Letting go of these notions and imaginings can, at the very least, help you have a more accurate understanding and a more exact genuine knowledge of God. So what role do this knowledge and understanding play? They play a very great role. Perhaps when you do not know God, you feel that God is the One people are familiar with in their minds and thoughts, or in their traditional notions, and the One who is invisible and intangible. But when you learn about and come to know the normality and practicality of God incarnate, as well as His disposition and essence, you will have genuine knowledge of God. This genuine knowledge can enable you to accurately and genuinely submit to God, rather than having false submission that exists only in notions and imaginings. Which is more genuine and more accurate—the faith and submission born of people’s notions and imaginings, or the faith in and submission toward God that comes from having genuine knowledge of Him? Can you tell? The faith that arises from having knowledge of God is not faith based on people’s notions and imaginings; rather, this faith is built upon the foundation of a genuine, accurate knowledge of God. Therefore, for you, this faith can allow you to more accurately grasp and understand God’s intentions in real life, and to more accurately know, in every real environment or among real people, events, and things, how to act in accordance with God’s intentions, how to act in a way that is accurate, is genuine submission to God, and reflects genuine faith in and looking to God. Viewed from any angle, knowing the incarnate God is not as simple as learning about and knowing an ordinary person, because many aspects of the truth are involved, such as the essence of God and the essence of man, created beings and the Creator. Previously, I gave some examples and spoke of some truths regarding knowing God; people should not treat these topics as ordinary topics, but should try to know them as an aspect of the truth. This is because God incarnate is, after all, flesh in which God’s Spirit is truly and actually materialized, and a person with a divine essence; He is God’s representative on earth and also the expression of God’s work on earth. In terms of doing work and in terms of His essence, He is fully capable of representing the God in heaven. Although there are limitations in terms of His form, and outwardly He may seem insufficient to represent the God in heaven, in terms of His essence and the disposition He possesses, He is fully capable of representing the God in heaven. Therefore, in light of this, people should treat the various aspects of the truth involving God incarnate seriously and learn about them carefully. Only when you treat them seriously and put your heart into learning about them can you truly understand God. It is only when you have truly understood the God on earth that, to a very large extent, you can understand the God in heaven and understand the Creator. You simply cannot see how the Creator—God—speaks in heaven and throughout the universe and all things, in what manner He treats people, with what attitude He treats people, how He does things, what His thoughts are, and other such issues involving God’s disposition and essence. But when God becomes flesh and comes to earth to become an ordinary person, to become a person with a form and an image, and with flesh and blood, His disposition and essence can be understood by people during the period in which He works and interacts and associates with people. Through His various words and deeds, and the full range of emotions He expresses, you can understand what God is actually like, what the forms of His various emotions are like, and what His ways and principles of doing things are, as well as the attitudes with which He acts. You will understand Him more specifically and be able to touch, see, and hear Him more concretely. This all in turn is more beneficial for you to understand the God in heaven. God incarnate you can see and touch; the words He speaks you can hear with your ears, and the principles and methods by which He handles things you can witness with your eyes. This is equivalent to you having a personal encounter with the speaking and working of God incarnate and having knowledge of the incarnate God; in this way, you also come to have a certain understanding and knowledge of the God in heaven. If you understand the truths expressed by God incarnate, you will be able to know God’s disposition—what you know, then, is precisely this aspect of the essence of the God in heaven. Therefore, how God incarnate works and speaks on earth, what dispositions He reveals, and what kind of essence He has—to a large extent, these have already allowed you, under this limited condition, to accurately witness, hear with your own ears, or understand and know God’s words and deeds, God’s ways of speaking and working, and even God’s disposition and essence. I’ve spoken some about these truths regarding God incarnate before, but it was never very specific; this time, I’ve spoken a lot about them in specific terms. I hope that after hearing this, you will not treat this aspect of the truth as an ordinary truth regarding practice or an ordinary truth regarding knowing various kinds of people, but rather treat it as a truth regarding knowing God. This is because, whether in theory or in reality, the incarnate God and the God in heaven are one; the incarnate God is God’s expression and manifestation on earth and also the One entrusted with God’s work on earth. No matter which way you put it, in terms of essence and disposition, this incarnate Son of man is before all else one with and compatible with the God in heaven, the Creator. Since They are one, knowing the incarnate God is a pathway to knowing the God in heaven. Of course, knowing the incarnate God is also one of the best opportunities for you to know the God in heaven, and presents the most favorable condition for doing so. Isn’t this so? (Yes.) Would you say I’m exaggerating? (No.) Does what I say accord with the facts? (It does.)

Some people say, “The God in heaven can create all things, hold sovereignty over all things, and hold sovereignty over the fate of humankind. Can the incarnate God do this? Since God incarnate and the God in heaven are one, and since God incarnate can represent the God in heaven, can He create all things? Can He hold sovereignty over all things?” When someone shares a viewpoint like this, how do you explain it? Tell Me, can God incarnate do the work of creating all things and holding sovereignty over all things? (Yes.) On what basis do you say “yes”? Tell Me your viewpoint. What do you think? (Because God incarnate is also God Himself, He can do the work of creating all things and holding sovereignty over all things. It’s just that God incarnate has the work that He ought to do; He does not do that other work.) This is one way of putting it. In terms of theory, is this statement correct? Is it distorted or erroneous in any way? (No.) This statement means that God incarnate can certainly do the work of creating all things and holding sovereignty over all things; it just depends on whether He does it or not. If He does not do it, then you can’t see it happening, but if He were to do it, then He absolutely could. This theory is correct, but isn’t there a gap between this theory and what we are fellowshipping regarding knowing the essence and the normality and practicality of God incarnate? (Yes.) Then give this some more thought. How should this be fellowshipped to resolve this issue? (God, I would like to add something. God’s essence is the truth, and God’s Spirit can express the truth; the incarnate God also primarily expresses the truth. The authority of the truth itself can hold sovereignty over everything and control everything. I feel that this can show that the incarnate God and the God in heaven are one and that the incarnate God can also hold sovereignty over all things.) Is this statement correct? This statement is correct, but it has not yet gotten to the root of the issue, and it has not resolved the practical issue. This proves that this statement is just a theory. In terms of the form of God incarnate, He is restricted by innate conditions and the instincts of the flesh—from the outside, it seems He cannot do things like God’s Spirit does. In fact, it’s not that He cannot do them, but rather that, given that He has become flesh, He has come to do the work that God incarnate ought to undertake, and He does not do work that is unrelated to the work proper to Him. Because God incarnate has a side to Him that is normal and practical, outwardly it seems that, restricted by the innate condition of being in the flesh and various objective factors, He cannot be compared with the God in heaven. However, in terms of the essence of God incarnate, He can create all things and can also control all things. Because His essence is God’s essence and His life is God’s life, He can do these things. What you just said did not get to the root of this issue, nor did it address the focal point of this issue. So what is the focal point of this issue? That the incarnate God can create all things and hold sovereignty over all things is a fact; it is not a theory, nor is it a mere statement, much less is it a human notion. So where are the manifestations that show that God incarnate can do the work of creating all things and holding sovereignty over all things? Because God incarnate has God’s essence and God’s life, He can express God’s words. As for God’s words, they themselves carry authority and power; they can accomplish everything, they can create everything, and, of course, they can also hold sovereignty over everything. Isn’t this a fact? (Yes.) He accomplishes the words that He Himself expresses, and no force can hinder this. You see, the words spoken by God incarnate, this ordinary person, all carry authority and power, no matter what kind of words they are or what they’re about. This is one thing. Additionally, no matter how many years it takes, the words He speaks are accomplished and fulfilled one by one, without fail, just as God says in His own words, “God means what He says, what He means shall be done, and what He does shall last forever.” This statement is the most genuine and specific explanation regarding God creating all things and holding sovereignty over all things. From the first word He ever spoke up until today, every single word is gradually being fulfilled and accomplished to varying degrees, in different corners of the world, and in different periods. From this perspective, can God incarnate do the work of holding sovereignty over everything? (Yes.) Do you see the facts in this regard? (Yes.) This is one aspect of the facts. Another aspect is that, these words expressed by God incarnate—if you accept this stage of God’s work, come before God, and are able to accept these words—can become your life, change your outlook on life, and change the direction of your self-conduct. Those who accept these words are judged, chastised, exposed, condemned, or even cursed by them, but ultimately they are all conquered by these words. After being conquered by these words, people who pursue the truth ultimately gain them; God’s words and the truth soon become their life, and when this happens, these people become a new humankind. The birth of a new humankind—tell Me, is this the result achieved by God’s words? (Yes.) Although this new humankind and the humankind from the time of Adam and Eve were both created by God, the form and method of their creation are different. The birth of this new humankind means that God has used words to once again create a humankind. So, since God incarnate uses words to create humankind, do you think it can also be said that God incarnate can create all things? (Yes.) The people who now accept this stage of work, accept God’s words, and accept God’s chastisement and judgment and are cleansed, are a completely different type of people from the humans during the time of Adam and Eve or corrupt humans—they are two types of people with different lives. Those who accept God’s words as their life are members of a new humankind; they have cast off the old nature of corrupt humankind, they have God’s words as their life, and they have become a new humankind, soon to enter a new age, a new epoch. With this in mind, can it be said that God’s incarnate flesh has once again created a new humankind? He has used words to create a new humankind that has God’s words as their life. This is one aspect. This is the work done by God incarnate. Judging from the effects of His work and the final result, He can do the work of creating all things and holding sovereignty over all things. The reason He can do this work is that God’s Spirit dwells within this flesh, and it has a divine essence, God’s power, and God’s authority, and of course, it even more so possesses the truth that God possesses. The God in heaven—the Creator—used words to create all things; He spoke, and it came into being; He commanded, and it was established. And this final stage of work done by God incarnate is exactly the same as the work of the God in heaven using words to accomplish everything and using words to create all things; they are of the same nature. Although the flesh that God became to do this stage of work looks like an ordinary, normal person, who hasn’t had any earth-shattering achievements or done any earth-shattering deeds, the words He has spoken and the truths He has expressed over these many years have already gained Him a group of people and have already gradually worked God’s words and the truth into people. Before long, a new humankind with God’s words as their life will be born; this is the work done by God incarnate. What work is this? It is using words to accomplish God’s final stage of work, working words into people, and also using words to once again create a new humankind. This is one aspect. Another is that starting from the time God became flesh for the second time to do work, God’s second stage of work—the work of the Age of Grace—was declared over and brought to a close. Once the Age of Grace ended, the Holy Spirit’s work of the Age of Grace and all the work God did in the Age of Grace were declared over. The entire religious world, in terms of its religious form and God’s definition of it, became a thing of the past. The Holy Spirit’s work in the churches and groups of the Age of Grace was withdrawn when God began to do the work of judgment in the last days. That is to say, from the moment God incarnate appeared and worked, and uttered words and spoke, the entire religious world was characterized by God as religious venues and religious groups; they were no longer places where God worked, nor were they objects of God’s care. God had already left them, which is to say, the Holy Spirit was no longer working on them. Whether it was Christianity, Catholicism, Judaism, or the like, they were all characterized as religions. The Holy Spirit does not work among them. God’s work has completely entered a new age, a new epoch. That is, from the time God became flesh for the second time and formally began to do work and express His words, the Age of Grace completely ended. All the work and activities of the religious world were also declared over because God incarnate began to express words and the various aspects of the truth of this stage of work. This declaration of their being over means that for all of humankind, there is a new formulation concerning belief, religious form, and the characterization of religious names. That age has passed, which is to say, the Age of Grace has completely ended. Now that we have this new formulation, it can be determined that Christianity or Catholicism is no longer revered among humankind as a leading religion guiding trends in the belief of humankind, but has already become a thing of the past. This is because God incarnate has already begun to lead humankind, which is about to enter the next new age and is about to step into a new age. From the time God incarnate began to step into the next age, Christianity became a thing of the past among all of humankind; it became an old religion. Of course, from the time God incarnate began to do work and express words, all of humankind were, unbeknownst to them, brought into a new age, a new epoch. Across all of humankind, whether topics or buzzwords involving religion, or certain trend indicators in various fields, all of these are also developing in a new direction and being brought into a new epoch. Of course, the words expressed and the work done by God incarnate, as well as the various spiritual terms and sayings popular in the church, or some thoughts and views involving belief, in the time to come, will influence this humankind for a period of time, just as Christianity has influenced all of humankind for two thousand years in various spheres. As God’s work spreads, and the gospel spreads, the words spoken by God incarnate, or some sayings and some thoughts and views within the scope of this stage of God’s work in the church, will gradually guide and lead humankind in the next age, and steer the way they live; this is the trend. Of course, when God incarnate began this stage of work, because of the shift of the Holy Spirit’s work, the religious world lost the work of the Holy Spirit and fell into a state of desolation. It can practically be said that the religious world was eliminated and dismantled by this stage of work. That is to say, the arrival of God incarnate and the beginning of this stage of God’s work are not only a challenge to the entire world, to humankind, and to their belief, but also a condemnation, and—of course—a kind of change, right? (Yes.) Since God incarnate began to express words and do this stage of work, the direction of all humankind’s belief has been completely changed, and the religious world has also been completely changed; these are all facts. These words spoken by God incarnate and these various topics involving the truth will gradually spread to all countries and places of the world in the future, spreading to various fields and religious groups. The different thoughts and views that these words touch on will soon influence the religious world and this humankind, and, of course, they will soon change this humankind and the religious world, changing the current situation of humankind and the religious world. This is equivalent to saying that this stage of God’s work is once again using His words and the viewpoints He expresses on various things to influence all of humankind and the religious world. As for these words themselves, they have enough authority and power to change humankind, this world, and the religious world, to sort humans according to their kind and classify them, and to declare their outcomes and destinations. Of course, as God expresses all these words, God’s Spirit is also ceaselessly changing various circumstances and exercising His sovereignty over all things. Wherever these words spoken by God incarnate spread, regardless of whether those who hear and read them accept them or resist them, these words stir them, and all who come into contact with them are gradually revealed and classified. That is, in the presence of these words, people of every kind—those who love the truth and those who are averse to the truth; corrupt humans, devils, animals, and walking corpses; those with all sorts of pursuits and those with all sorts of thoughts and views; as well as those who believe in God with various notions, ambitions, and desires—have their true colors revealed. In this way, people are all sorted according to their kind: God’s sheep who love the truth return to God’s house; those who do not love or accept the truth, meanwhile, are not God’s sheep—they have the door shut on them and are condemned and eliminated. People of this type, who are condemned and eliminated, will shortly await the judgment of the great day spoken of in God’s words—that is the punishment of evil people spoken of in God’s words. The impact that God doing this stage of work and speaking these words has on humankind, both now and in the future, is entirely the result achieved by God’s words, and is all achieved by the might of God’s words. These words are all the work done and the words spoken by God during the period of His incarnation. Then tell Me, judging from this impact, or from the various results that have already been achieved and that people can see, can God incarnate—in terms of His essence and His identity—do the work of creating all things and holding sovereignty over all things? (Yes, He can.) Saying “He can” is not a doctrine or a mere statement, right? (Right.) Although God incarnate, in terms of form, is not as mysterious and unfathomable or as powerful as the God in heaven or God’s Spirit, in terms of His essence and His life, and in terms of the words He expresses, He is fully capable of creating a new humankind, of changing this world and changing humankind, and of holding sovereignty over humankind. This is because God incarnate using words to accomplish all of this is completely compatible and entirely consistent with the God in heaven using words to accomplish everything. In terms of the outward form that is God’s incarnation, and His outward appearance, it seems that He cannot do the work done by the God in heaven and does not possess the authority and power of the God in heaven. However, in terms of His essence and life, He can do the work of using words to accomplish everything, create everything, and change everything, right? (Yes.) Take a look at how things are today: Whether it’s the religious world or this world itself, what their forms are like and what state they’re in are all related to God’s words. In one respect, all of it fulfills the words spoken by God; in another respect, they are eliminated because of God’s expression of His new words and His expression of the truth. However you look at it, whichever state they are currently in, these states are all changed by God’s words, come about as a result of God’s words, and are related to the words God expresses and all aspects of what God says. As the gospel spreads and God’s words are disseminated more widely, more people—people from all the countries in the world, people of all races and from all fields—will come and accept this new stage of God’s work. In this way, more people will accept God’s words, more people will be changed by God’s words, and more people will gain God’s words and become a new humankind. Of course, as the gospel spreads and God’s words are disseminated more widely, in the near future—this near future will certainly be much shorter than the two thousand years of the Age of Grace—humankind’s belief, and their thoughts and views on all kinds of matters, are going to be changed by God’s words. Those who do not believe in or acknowledge God’s words, and those who do not acknowledge God, will also be impacted by these words to varying degrees. Judging from these results, it ultimately comes down to the fact of the truth that the words spoken by God incarnate can accomplish everything and change everything, right? (Yes.)

Judging from these aspects of the content we have fellowshipped, is there any gap between the work done and words spoken by God incarnate, and the work and words of the God in heaven? (No.) There’s no contradiction between the fact that God incarnate can do the work of creating all things and holding sovereignty over all things, and the fact that the God in heaven created all things and holds sovereignty over all things; there’s no distance or gap between these two facts. This point should be beyond doubt. This certainty is not a theory, nor is it a notion or an imagining, much less is it just a pleasant saying; rather, it’s something we say based on facts. Another important point is that no matter what God incarnate says or what kind of work He intends to do, in one respect, His words themselves possess authority and power, and can achieve the result of accomplishing everything. In another, as His words are issued, God’s Spirit is also working in parallel with them to accomplish all of this. This is something no person can achieve with their words or actions. Regardless of what any ordinary person, such as a prophet, a renowned figure, or an expert, does—whether they try to speculate or predict something, talk about some phenomenon, or release some report—they cannot clearly explain how things will specifically develop or what will happen, and they don’t dare to say with one hundred percent certainty, “These words will inevitably be accomplished and will inevitably become fact.” This is something that is beyond people. But with God, because every word spoken by God incarnate is the expression of God’s disposition and essence, and comes from God, no matter what it is He’s talking about, it will inevitably be accomplished and fulfilled. In one regard, this is the might and authority of God’s words. In another regard, you should realize that this is God’s Spirit at work. Can it also be said that while God incarnate is doing work, God’s Spirit is also working, and that the flesh and the Spirit are inseparable and are one? (Yes.) Then tell Me, when God incarnate is speaking, is it this flesh speaking or is it God’s Spirit speaking? Can you explain this clearly? It’s God expressing words, right? Precisely because it is God expressing words, His words can all be accomplished, and are all being fulfilled. We’ve fellowshipped so much about this—has the issue we just mentioned been resolved? (Yes.) God’s words accomplish everything, and God uses words to create all things—tell Me, isn’t this the truth? Isn’t this a fact? (Yes.) This is the truth, and it is also a fact. Therefore, the results achieved by the work done by God incarnate are not something an ordinary person can achieve, and the nature and essence of His work and words are not those of an ordinary person’s words. If one were to ask, “Can people create all things, hold sovereignty over all things, and accomplish everything?” we could definitively answer, “No!” If one were to ask, “Then can God incarnate create all things, hold sovereignty over all things, and accomplish everything?” we should not hesitate at all, and definitively reply, “Yes!” These words are not doctrine, but truths and facts.