I

The “incarnation” is God’s appearance in the flesh; God works among created mankind in the image of the flesh. So, as He is God’s incarnation, He must first be flesh, flesh with normal humanity; this is the most basic prerequisite. The implication of God’s incarnation is that God lives and works in the flesh, that God in His very essence becomes flesh, becomes a man. The humanity of God incarnate exists for the sake of His corporeal essence; there can be no flesh without humanity, and a person without humanity is not a human being. In this way, the humanity of God’s flesh is an intrinsic property of God’s incarnate flesh. To say that “when God becomes flesh He only has divinity, and no humanity,” is blasphemy, for this statement simply does not exist, and violates the principle of incarnation.

II

The agent of the work is the divinity inhabiting His humanity. His divinity, not His humanity, is at work, yet this divinity is hidden within His humanity; in essence, His work is done by His full divinity, not by His humanity. But the performer of the work is His flesh. One could say that He is a man and also is God, for God becomes a God living in the flesh; He has a human shell and a human essence, and even more so He has the essence of God. He is a man with God’s essence, so He’s above all created humans, above any man who can perform God’s work. Among all those with a human shell like His, among all those who possess humanity, only He is the incarnate God— all others are created humans. Though they all have humanity, created humans have nothing but humanity, while God incarnate is different: In His flesh He not only has humanity but, most importantly, divinity. Since God becomes flesh, His essence is a combination of humanity and divinity. This combination is called God Himself, God Himself on earth.

from The Word, Vol. 1. The Appearance and Work of God. The Essence of the Flesh Inhabited by God