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II. On the Truth of the Incarnation

1. The meaning of incarnation is that God appears in the flesh, and He comes to work among man of His creation in the image of a flesh. So, for God to be incarnated, He must first be flesh, flesh with normal humanity; this is the most basic prerequisite. In fact, the implication of God’s incarnation is that God lives and works in the flesh, God in His very essence becomes flesh, becomes a man.

Excerpted from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

2. Incarnation means that God’s Spirit becomes a flesh, that is, God becomes flesh; the work that He does in the flesh is the work of the Spirit, which is realized in the flesh, expressed by the flesh. No one except God’s flesh can fulfill the ministry of the incarnate God; that is, only God’s incarnate flesh, this normal humanity—and no one else—can express the divine work.

Excerpted from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

3. The Christ with normal humanity is a flesh in which the Spirit is realized, possessing normal humanity, normal sense, and human thought. “Being realized” means God becoming man, the Spirit becoming flesh; to put it plainly, it is when God Himself inhabits a flesh with normal humanity, and through it expresses His divine work—this is what it means to be realized, or incarnated.

Excerpted from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

4. God become flesh is called Christ, and so the Christ that can give people the truth is called God. There is nothing excessive about this, for He possesses the substance of God, and possesses God’s disposition, and wisdom in His work, that are unattainable by man. Those who call themselves Christ, yet cannot do the work of God, are frauds. Christ is not merely the manifestation of God on earth, but also the particular flesh assumed by God as He carries out and completes His work among man. This flesh cannot be supplanted by just any man, but is a flesh that can adequately bear God’s work on earth, and express the disposition of God, and well represent God, and provide man with life.

Excerpted from “Only Christ of the Last Days Can Give Man the Way of Eternal Life” in The Word Appears in the Flesh

5. He who is God incarnate shall possess the essence of God, and He who is God incarnate shall possess the expression of God. Since God becomes flesh, He shall bring forth the work He intends to do, and since God becomes flesh, He shall express what He is, and shall be able to bring the truth to man, bestow life upon him, and point the way for him. Flesh that does not have the essence of God is decidedly not the incarnate God; of this there is no doubt.

Excerpted from Preface to The Word Appears in the Flesh

6. The incarnate God is called Christ, and Christ is the flesh donned by the Spirit of God. This flesh is unlike any man that is of the flesh. This difference is because Christ is not of flesh and blood but is the incarnation of the Spirit. He has both a normal humanity and a complete divinity. His divinity is not possessed by any man. His normal humanity sustains all His normal activities in the flesh, while His divinity carries out the work of God Himself.

Excerpted from “The Substance of Christ Is Obedience to the Will of the Heavenly Father” in The Word Appears in the Flesh

7. Because He is a man with the essence of God, He is above any of created humans, above any man who can perform God’s work. And so, among all those with a human shell like His, among all those who possess humanity, only He is the incarnate God Himself—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 more importantly has divinity. His humanity can be seen in the outer appearance of His flesh and in His everyday life, but His divinity is difficult to perceive. Because His divinity is expressed only when He has humanity, and is not as supernatural as people imagine it to be, it is extremely difficult for people to see. … Since God becomes flesh, His essence is a combination of humanity and divinity. This combination is called God Himself, God Himself on earth.

Excerpted from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

8. His incarnate life and work can be divided into two stages. First is the life He lives before performing His ministry. He lives in an ordinary human family, in utterly normal humanity, obeying the normal morals and laws of human life, with normal human needs (food, clothing, shelter, sleep), normal human weaknesses, and normal human emotions. In other words, during this first stage He lives in non-divine, completely normal humanity, engaging in all the normal human activities. The second stage is the life He lives after beginning to perform His ministry. He still dwells in the ordinary humanity with a normal human shell, showing no outward sign of the supernatural. Yet He lives purely for the sake of His ministry, and during this time His normal humanity exists entirely in service of the normal work of His divinity; for by then His normal humanity has matured to the point of being able to perform His ministry. So the second stage of His life is to perform His ministry in His normal humanity, is a life both of normal humanity and of complete divinity. The reason that, during the first stage of His life, He lives in completely ordinary humanity is that His humanity is not yet equal to the entirety of the divine work, is not yet mature; only after His humanity grows mature, becomes capable of shouldering His ministry, can He set about performing His ministry. Since He, as flesh, needs to grow and mature, the first stage of His life is that of normal humanity, while in the second stage, because His humanity is capable of undertaking His work and performing His ministry, the life the incarnate God lives during His ministry is one of both humanity and complete divinity. If from the moment of His birth the incarnate God began His ministry in earnest, performing supernatural signs and wonders, then He would have no corporeal essence. Therefore, His humanity 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 is entirely divine, is not at all human,” is a blasphemy, because this is an impossible stance to take, one that violates the principle of incarnation. Even after He begins to perform His ministry, His divinity still inhabits the human outer shell when He does His work; it is just that at the time, His humanity serves the sole purpose of allowing His divinity to perform the work in the normal flesh. So the agent of the work is the divinity inhabiting His humanity. It is His divinity, not His humanity, at work, yet it is a divinity hidden within His humanity; His work is in essence done by His complete 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, with a human shell and a human essence but also the essence of God.

Excerpted from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

9. The humanity of God incarnate exists to maintain the normal divine work in the flesh; His normal human thinking sustains His normal humanity and all His normal corporeal activities. One could say that His normal human thinking exists in order to sustain all the work of God in the flesh. If this flesh did not possess a normal human mind, then God could not work in the flesh, and what He needs to do in the flesh could never be accomplished. Though the incarnate God possesses a normal human mind, His work is not adulterated by human thought; He undertakes the work in the humanity with a normal mind, under the precondition that He possesses the humanity with a mind, not by the exercise of normal human thought. No matter how lofty the thoughts of His flesh are, His work does not bear the stamp of logic or thinking. In other words, His work is not conceived by the mind of His flesh, but is a direct expression of the divine work in His humanity. All of His work is the ministry He needs to fulfill, and none of it is conceived by His brain. For example, healing the sick, casting out demons, and the crucifixion were not products of His human mind, could not have been achieved by any man with a human mind. Likewise, the conquering work of today is a ministry that must be performed by the incarnate God, but it is not the work of a human will, it is the work His divinity should do, work of which no fleshly human is capable. So the incarnate God must possess a normal human mind, must possess normal humanity, because He must perform His work in the humanity with a normal mind. This is the essence of the work of the incarnate God, the very essence of the incarnate God.

Excerpted from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

10. The incarnate Son of man expressed God’s divinity through His humanity and conveyed the will of God to mankind. And through the expression of God’s will and disposition, He also revealed to people the God that cannot be seen or touched in the spiritual realm. What people saw was God Himself, tangible and with flesh and bones. So the incarnate Son of man made things such as God’s own identity, status, image, disposition, and what He has and is concrete and humanized. Even though the external appearance of the Son of man had some limitations regarding the image of God, His essence and what He has and is were entirely able to represent God’s own identity and status—there were merely some differences in the form of expression. No matter whether it’s the Son of man’s humanity or His divinity, we cannot deny that He represented God’s own identity and status. During this time, however, God worked through the flesh, spoke from the perspective of the flesh, and stood in front of mankind with the identity and status of the Son of man, and this gave people the opportunity to encounter and experience the true words and work of God among mankind. It also allowed people insight into His divinity and His greatness in the midst of humility, as well as to gain a preliminary understanding and a preliminary definition of the authenticity and the reality of God.

Excerpted from “God’s Work, God’s Disposition, and God Himself III” in The Word Appears in the Flesh

11. Although the appearance of God incarnate is exactly the same as a human, He learns human knowledge and speaks human language, and sometimes He even expresses His ideas through mankind’s means or expressions, the way He sees humans, the essence of things, and the way corrupt people see mankind and the essence of things are absolutely not the same. His perspective and the height at which He stands is something unattainable for a corrupt person. This is because God is truth, the flesh that He wears also possesses the essence of God, and His thoughts and that which is expressed by His humanity are also the truth. For corrupt people, what He expresses in the flesh are provisions of the truth, and of life. These provisions are not just for one person, but for all of mankind. … No matter how ordinary, how normal, how lowly God’s incarnate flesh is, or even how much people look down on Him, His thoughts and His attitude toward mankind are things that no man could possess, and no man could imitate. He will always observe mankind from the perspective of divinity, from the height of His position as the Creator. He will always see mankind through the essence and the mindset of God. He absolutely cannot see mankind from the height of an average person, and from the perspective of a corrupt person. When people look at mankind, they look with human vision, and they use things such as human knowledge and human rules and theories as a measure. This is within the scope of what people can see with their eyes; it’s within the scope that corrupt people can achieve. When God looks at mankind, He looks with divine vision, and He uses His essence and what He has and is as a measure. This scope includes things that people cannot see, and this is where God incarnate and corrupt humans are entirely different. This difference is determined by humans’ and God’s different essences, and it is these different essences that determine their identities and positions as well as the perspective and height from which they see things.

Excerpted from “God’s Work, God’s Disposition, and God Himself III” in The Word Appears in the Flesh

12. The flesh worn by the Spirit of God is God’s own flesh. The Spirit of God is supreme; He is almighty, holy, and righteous. So likewise, His flesh is also supreme, almighty, holy, and righteous. Flesh such as that is only able to do that which is righteous and beneficial to mankind, that which is holy, glorious, and mighty, and is incapable of doing anything that violates the truth or morality and justice, much less anything that betrays God’s Spirit.

Excerpted from “A Very Serious Problem: Betrayal (2)” in The Word Appears in the Flesh

13. Given that God becomes flesh, He realizes His substance within His flesh, such that His flesh is sufficient to undertake His work. Therefore, all the work of God’s Spirit is replaced by the work of Christ during the time of incarnation, and at the core of all work throughout the time of incarnation is the work of Christ. It cannot be commingled with work from any other age. And since God becomes flesh, He works in the identity of His flesh; since He comes in the flesh, He then finishes in the flesh the work that He ought to do. Be it the Spirit of God or be it Christ, both are God Himself, and He does the work that He ought to do and performs the ministry that He ought to perform.

Excerpted from “The Substance of Christ Is Obedience to the Will of the Heavenly Father” in The Word Appears in the Flesh

14. God’s saving of man is not done directly using the method of the Spirit and the identity of the Spirit, for His Spirit can neither be touched nor seen by man, neither can man draw near. If He tried to save man directly using the perspective of the Spirit, man would be unable to receive His salvation. If God did not put on the outward form of a created man, there would be no way for man to receive this salvation. For man has no way of approaching Him, much as no one was able to go near the cloud of Jehovah. Only by becoming a created human being, that is, only by putting His word into the body of flesh that He is about to become, can He personally work the word into all who follow Him. Only then can man personally see and hear His word, and moreover enter into possession of His word, and by this means come to be fully saved. If God did not become flesh, no man of flesh and blood would be able to receive such great salvation, nor would a single man be saved. If the Spirit of God worked directly in the midst of mankind, all humanity would be struck down, or else, with no way of coming into touch with God, they would be completely carried away captive by Satan.

Excerpted from “The Mystery of the Incarnation (4)” in The Word Appears in the Flesh

15. If God did not become flesh, He would remain the Spirit who is both invisible and intangible to man. Man being a creature of flesh, he and God belong to two different worlds and are endowed with different natures. The Spirit of God is incompatible with man, who is of flesh, and there is simply no way of establishing relations between them, not to mention that man is incapable of turning into a spirit. This being so, the Spirit of God must become a created being in order to do His original work. God can both ascend to the highest place and humble Himself to become a human creature, doing work among men and living in their midst, but man cannot ascend to the highest place and become a spirit, and even less can he descend to the lowest place. This is why God must become flesh to carry out His work. By the same token, during the first incarnation, only the flesh of God incarnate could redeem man through His crucifixion, whereas there would have been no way for the Spirit of God to be crucified as a sin offering for man. God could directly become flesh to serve as a sin offering for man, but man could not directly ascend to heaven to take the sin offering that God had prepared for him. This being so, all that is possible would be to ask God to run back and forth a few times between heaven and earth, not to have man ascend to heaven to take this salvation, for man had fallen and moreover man simply could not ascend to heaven, much less obtain the sin offering. Therefore, it was necessary for Jesus to come among men and personally do the work that simply could not be accomplished by man. Every time God becomes flesh, it is out of absolute necessity. If any of the stages could have been carried out directly by the Spirit of God, He would not have submitted to the indignity of being incarnated.

Excerpted from “The Mystery of the Incarnation (4)” in The Word Appears in the Flesh

16. For those to be saved, the use value of the Spirit is far inferior to that of the flesh: The work of the Spirit is able to cover the entire universe, across all mountains, rivers, lakes, and oceans, yet the work of the flesh more effectively relates to every person with whom He has contact. What’s more, God’s flesh with tangible form can better be understood and trusted by man, and can further deepen man’s knowledge of God, and can leave upon man a more profound impression of the actual deeds of God. The work of the Spirit is shrouded in mystery, it is difficult for mortal beings to fathom, and even harder for them to see, and so they can only rely on hollow imaginings. The work of the flesh, however, is normal, and based on reality, and possessed of rich wisdom, and is a fact that can be beheld by the physical eye of man; man can personally experience the wisdom of the work of God, and has no need to employ his bountiful imagination. This is the accuracy and real value of the work of God in the flesh. The Spirit can only do things that are invisible to man and difficult for him to imagine, for example the enlightenment of the Spirit, the moving of the Spirit, and the guidance of the Spirit, but for man who has a mind, these do not provide any clear meaning. They only provide a moving, or a broad meaning, and cannot give an instruction with words. The work of God in the flesh, however, is greatly different: It has accurate guidance of words, has clear will, and has clear required goals. And so man does not need to grope around, or employ his imagination, much less make guesses. This is the clarity of the work in the flesh, and its great difference from the work of the Spirit. The work of the Spirit is only suitable for a limited scope, and cannot replace the work of the flesh. The work of the flesh gives man far more exact and necessary goals and far more real, valuable knowledge than the work of the Spirit. The work that is of greatest value to corrupt man is that which provides accurate words, clear goals to pursue, and which can be seen and touched. Only realistic work and timely guidance are suited to man’s tastes, and only real work can save man from his corrupt and depraved disposition. This can only be achieved by the incarnate God; only the incarnate God can save man from his formerly corrupt and depraved disposition.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

17. So, if this work were done by the Spirit—if God did not become flesh, and instead the Spirit spoke directly through thunder so that man had no way to have contact with Him, would man be able to know His disposition? If it were solely the Spirit that did the work, then man would have no way of coming to know God’s disposition. People can only behold God’s disposition with their own eyes when He becomes flesh, when the Word appears in the flesh, and He expresses His entire disposition through the flesh. God really and truly lives among men. He is tangible; man can actually engage with His disposition, engage with what He has and is; only in this way can man truly come to know Him.

Excerpted from “The Vision of God’s Work (3)” in The Word Appears in the Flesh

18. God’s arrival in the flesh is primarily to enable people to see the real deeds of God, to materialize the formless Spirit in the flesh, and allow people to see and touch Him. In this way, those who are made complete by Him will live Him out, they will be gained by Him, and after His heart. If God only spoke in heaven, and did not actually come on earth, then people would still be incapable of knowing God, they would only be able to preach God’s deeds using empty theory, and would not have God’s words as reality. God has come on earth primarily to act as an exemplar and a model for those who are to be gained by God; only in this way can people actually know God, and touch God, and see Him, and only then can they truly be gained by God.

Excerpted from “You Should Know That the Practical God Is God Himself” in The Word Appears in the Flesh

19. Only when God humbles Himself to a certain point, which is to say, only when God becomes flesh, can man be His intimate and confidant. God is of the Spirit: How is man qualified to be the intimate of this Spirit, who is so exalted and unfathomable? Only when the Spirit of God descends into the flesh, and becomes a creature with the same exterior as man, can man understand His will and actually be gained by Him. He speaks and works in the flesh, shares in the joys, sorrows, and tribulations of man, lives in the same world as man, protects man, and guides him, and through this He cleanses man, and allows man to gain His salvation and His blessing. Having gained these things, man truly understands God’s will, and only then can he be an intimate of God. Only this is practical. If God were invisible and intangible to man, how could man be His intimate? Is this not empty doctrine?

Excerpted from “Only Those Who Know God and His Work Can Satisfy God” in The Word Appears in the Flesh

20. Because the one who is judged is man, man who is of the flesh and has been corrupted, and it is not the spirit of Satan that is judged directly, the work of judgment is not carried out in the spiritual world, but among man. No one is more suitable, and qualified, than God in the flesh for the work of judging the corruption of man’s flesh. If judgment were carried out directly by the Spirit of God, then it would not be all-embracing. Furthermore, such work would be difficult for man to accept, for the Spirit is unable to come face-to-face with man, and because of this, the effects would not be immediate, much less would man be able to behold the unoffendable disposition of God more clearly. Satan can only be fully defeated if God in the flesh judges the corruption of mankind. … If this work were done by the Spirit of God, then it would not be victory over Satan. The Spirit is inherently more exalted than mortal beings, and the Spirit of God is inherently holy, and triumphant over the flesh. If the Spirit did this work directly, He would not be able to judge all of man’s disobedience, and could not reveal all of man’s unrighteousness. For the work of judgment is also carried out through man’s conceptions of God, and man has never had any conceptions of the Spirit, and so the Spirit is incapable of better revealing the unrighteousness of man, much less of completely disclosing such unrighteousness. The incarnate God is the enemy of all those who do not know Him. Through judging man’s conceptions and opposition to Him, He discloses all the disobedience of mankind. The effects of His work in the flesh are more apparent than those of the work of the Spirit. And so, the judgment of all mankind is not carried out directly by the Spirit, but is the work of the incarnate God. God in the flesh can be seen and touched by man, and God in the flesh can completely conquer man.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

21. If the Spirit of God spoke directly to man, men would all submit to the voice, falling down without words of revelation, much in the way that Paul fell to the ground in the light on the road to Damascus. If God continued to work in this way, man would never be able to come to know his own corruption through judgment by the word and thereby attain salvation. Only through becoming flesh can He personally deliver His words into the ears of each and every human being, so that all who have ears may hear His words and receive His work of judgment by the word. Only this is the result achieved by His word, rather than the Spirit becoming manifest to frighten man into submission. It is only through this practical and yet extraordinary work that the old disposition of man, hidden deep within for many years, can be fully exposed, so that man may recognize it and have it changed. These things are all the practical work of God incarnate, in which, speaking and executing judgment in a practical manner, He achieves the results of judgment upon man by the word. This is the authority of God incarnate and the significance of God’s incarnation. It is done to make known the authority of God incarnate, to make known the results achieved by the work of the word, and to make known that the Spirit has come in the flesh and demonstrates His authority through judging man by the word. Although His flesh is the outward form of an ordinary and normal humanity, it is the results His words achieve that show to man He is full of authority, that He is God Himself, and that His words are the expression of God Himself.

Excerpted from “The Mystery of the Incarnation (4)” in The Word Appears in the Flesh

22. There is one truth that you may not know: The corrupt disposition of man and his rebelliousness and resistance are exposed when he sees Christ, and the rebelliousness and resistance exposed at this time are more absolutely and completely exposed than at any other. It is because Christ is the Son of man—a Son of man who possesses normal humanity—that man neither honors nor respects Him. It is because God lives in the flesh that the rebelliousness of man is brought to light so thoroughly and in such vivid detail. So I say that the coming of Christ has unearthed all the rebelliousness of mankind and has thrown the nature of mankind into sharp relief. This is called “luring a tiger down the mountain” and “luring a wolf out of its cave.”

Excerpted from “Those Who Are Incompatible With Christ Are Surely Opponents of God” in The Word Appears in the Flesh

23. The reason why He becomes flesh is because the flesh can also possess authority, and He is capable of carrying out work in a practical manner among mankind, in such a way that it is visible and tangible to man. This work is much more realistic than the work done directly by the Spirit of God, who possesses all authority, and its results are also apparent. This is because God’s incarnate flesh can speak and work in a practical way. The outward form of His flesh holds no authority, and can be approached by man, whereas His substance does carry authority, but His authority is visible to none. When He speaks and works, man is unable to detect the existence of His authority; this facilitates Him in doing work of a practical nature.

Excerpted from “The Mystery of the Incarnation (4)” in The Word Appears in the Flesh

24. God became flesh because the object of His work is not the spirit of Satan, or any incorporeal thing, but man, who is of the flesh and has been corrupted by Satan. It is precisely because the flesh of man has been corrupted that God has made fleshly man the object of His work; moreover, because man is the object of corruption, He has made man the only object of His work throughout all the stages of His salvation work. Man is a mortal being, is of flesh and blood, and God is the only One who can save man. In this way, God must become a flesh that possesses the same attributes as man in order to do His work, so that His work might achieve better effects. God must become flesh to do His work precisely because man is of the flesh, and incapable of overcoming sin or divesting himself of the flesh.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

25. Man has been corrupted by Satan, and he is the highest of all God’s creatures, so man is in need of God’s salvation. The object of God’s salvation is man, not Satan, and that which shall be saved is the flesh of man, and the soul of man, and not the devil. Satan is the object of God’s annihilation, man is the object of God’s salvation, and the flesh of man has been corrupted by Satan, so the first to be saved must be the flesh of man. The flesh of man has been most profoundly corrupted, and it has become something which opposes God, which even openly opposes and denies the existence of God. This corrupt flesh is simply too intractable, and nothing is more difficult to deal with or change than the corrupt disposition of the flesh. Satan comes into the flesh of man to stir up disturbance, and uses the flesh of man to disturb the work of God, and impair the plan of God, and thus man has become Satan, and the enemy of God. For man to be saved, he must first be conquered. It is because of this that God rises to the challenge and comes into the flesh to do the work He intends to do, and do battle with Satan. His aim is the salvation of mankind, who has been corrupted, and the defeat and annihilation of Satan, which rebels against Him. He defeats Satan through His work of conquering man, and simultaneously saves corrupt mankind. Thus, God solves two problems at once.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

26. The flesh of man has been corrupted by Satan, and most deeply blinded, and profoundly harmed. The most fundamental reason why God works personally in the flesh is because the object of His salvation is man, who is of the flesh, and because Satan also uses the flesh of man to disturb the work of God. The battle with Satan is actually the work of conquering man, and at the same time, man is also the object of God’s salvation. In this way, the work of God incarnate is essential. Satan corrupted the flesh of man, and man became the embodiment of Satan, and became the object to be defeated by God. In this way, the work of doing battle with Satan and saving mankind occurs on earth, and God must become human in order to do battle with Satan. This is work of the utmost practicality. When God is working in the flesh, He is actually doing battle with Satan in the flesh. When He works in the flesh, He is doing His work in the spiritual realm, and makes the whole of His work in the spiritual realm real on earth. The one who is conquered is man, who is disobedient to Him, the one who is defeated is the embodiment of Satan (of course, this is also man), who is in enmity of Him, and the one who is ultimately saved is also man. In this way, it is even more necessary for Him to become a man who has the outer shell of a creature, so that He is able to do real battle with Satan, conquering man, who is disobedient to Him and possessed of the same outer shell as Him, and saving man, who is of the same outer shell as Him and has been harmed by Satan. His enemy is man, the object of His conquest is man, and the object of His salvation is man, who was created by Him. So He must become man, and in this way, His work becomes much easier. He is able to defeat Satan and conquer mankind, and, moreover, is able to save mankind.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

27. In one regard, the incarnation of God during the last days removes the place held by the vague God in the conceptions of man, so that there is no longer the image of the vague God in man’s heart. Through His actual words and actual work, His movement across all lands, and the exceptionally real and normal work that He does among man, He causes man to know the reality of God, and removes the place of the vague God in man’s heart. In another regard, God uses the words spoken by His flesh to make man complete, and accomplish all things. This is the work that God will accomplish during the last days.

Excerpted from “Knowing God’s Work Today” in The Word Appears in the Flesh

28. For all of those who live in the flesh, changing their disposition requires goals to pursue, and knowing God requires witnessing the real deeds and the real face of God. Both can only be achieved by God’s incarnate flesh, and both can only be accomplished by the normal and real flesh. This is why the incarnation is necessary, and why it is needed by all corrupt mankind. Since people are required to know God, the images of the vague and supernatural Gods must be dispelled from their hearts, and since they are required to cast off their corrupt disposition, they must first know their corrupt disposition. If only man does the work so as to dispel the images of the vague Gods from people’s hearts, then he will fail to achieve the proper effect. The images of the vague Gods in people’s hearts cannot be exposed, cast off, or completely expelled by words alone. In doing so, ultimately it would still not be possible to dispel these deep-rooted things from people. Only the practical God and the true image of God can replace these vague and supernatural things to allow people to gradually know them, and only in this way can the due effect be achieved. Man recognizes that the God whom he sought in times past is vague and supernatural. That which can achieve this effect is not the direct leadership of the Spirit, much less the teachings of a certain individual, but the incarnate God. The conceptions of man are laid bare when the incarnate God officially does His work, because the normality and reality of the incarnate God is the antithesis of the vague and supernatural God in man’s imagination. The original conceptions of man can only be revealed through their contrast to the incarnate God. Without the comparison to the incarnate God, the conceptions of man could not be revealed; in other words, without the contrast of reality the vague things could not be revealed. No one is capable of using words to do this work, and no one is capable of articulating this work using words. Only God Himself can do His own work, and no one else can do this work on His behalf. No matter how rich the language of man is, he is incapable of articulating the reality and normality of God. Man can only know God more practically, and can only see Him more clearly, if God personally works among man and completely shows forth His image and His being. This effect cannot be achieved by any fleshly man. Of course, God’s Spirit is also incapable of achieving this effect. God can save corrupt man from the influence of Satan, but this work cannot be directly accomplished by the Spirit of God; rather, it can only be done by the flesh God’s Spirit wears, by God’s incarnate flesh. This flesh is man and also God, is a man possessed of normal humanity and also God possessed of full divinity. And so, even though this flesh is not the Spirit of God, and differs greatly from the Spirit, it is still the incarnate God Himself who saves man, who is the Spirit and also the flesh. No matter what He is called by, ultimately it is still God Himself who saves mankind. For the Spirit of God is indivisible from the flesh, and the work of the flesh is also the work of the Spirit of God; it is just that this work is not done using the identity of the Spirit, but is done using the identity of the flesh. Work that needs to be done directly by the Spirit does not require incarnation, and work that requires the flesh to do cannot be done directly by the Spirit, and can only be done by God incarnate. This is what is required for this work, and is what is required by corrupt mankind.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

29. The best thing about His work in the flesh is that He can leave accurate words and exhortations, and His specific will for mankind to those who follow Him, so that afterward His followers can more accurately and more concretely pass on all of His work in the flesh and His will for the whole of mankind to those who accept this way. Only the work of God in the flesh among man truly accomplishes the fact of God’s being and living together with man. Only this work fulfills man’s desire to behold the face of God, witness the work of God, and hear the personal word of God. The incarnate God brings to an end the age when only the back of Jehovah appeared to mankind, and also concludes the age of mankind’s belief in the vague God. In particular, the work of the last incarnate God brings all mankind into an age that is more realistic, more practical, and more pleasant. He not only concludes the age of law and doctrine; more importantly, He reveals to mankind a God who is real and normal, who is righteous and holy, who unlocks the work of the management plan and demonstrates the mysteries and destination of mankind, who created mankind and brings to an end the management work, and who has remained hidden for thousands of years. He brings the age of vagueness to a complete end, He concludes the age in which the whole of mankind wished to seek God’s face but was unable to, He ends the age in which the whole of mankind served Satan, and leads the whole of mankind all the way into a completely new era. All this is the outcome of the work of God in the flesh instead of God’s Spirit. When God works in His flesh, those who follow Him no longer seek and grope after those vague and ambiguous things, and cease to guess at the will of the vague God. When God spreads His work in the flesh, those who follow Him shall pass on the work that He has done in the flesh to all religions and denominations, and they shall communicate all of His words to the ears of the whole of mankind. All that is heard by those who receive His gospel shall be the facts of His work, shall be things personally seen and heard by man, and shall be facts and not hearsay. These facts are the evidence with which He spreads the work, and are also the tools that He uses in spreading the work. Without the existence of facts, His gospel would not spread across all countries and to all places; without facts but only with man’s imaginations, He would never be able to do the work of conquering the entire universe. The Spirit is impalpable to man, and invisible to man, and the work of the Spirit is incapable of leaving any further evidence or facts of God’s work for man. Man shall never behold the real face of God, and shall always believe in a vague God that does not exist. Man shall never behold the face of God, nor will man ever hear words personally spoken by God. Man’s imaginings are, after all, empty, and cannot replace the true face of God; the inherent disposition of God, and the work of God Himself cannot be impersonated by man. The invisible God in heaven and His work can only be brought to earth by God incarnate who personally does His work among man. This is the most ideal way in which God appears to man, in which man sees God and comes to know the true face of God, and it cannot be achieved by a non-incarnate God. God having carried out His work to this stage, His work has already achieved the optimal effect, and has been a complete success. The personal work of God in the flesh has already completed ninety percent of the work of His entire management. This flesh has provided a better beginning to all of His work, and a summary for all of His work, and has promulgated all of His work, and made the last thorough replenishment to all of this work. Henceforth, there will not be another incarnate God to do the fourth stage of God’s work, and there will be no more wondrous work of the third incarnation of God.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

30. The only reason that the incarnate God has come into the flesh is because of the needs of corrupt man. It is because of the needs of man but not of God, and all His sacrifices and sufferings are for the sake of mankind, and not for the benefit of God Himself. There are no pros and cons or rewards for God; He shall not reap some future harvest, but that which was originally owed to Him. All that He does and sacrifices for mankind is not so that He might gain great rewards, but purely for the sake of mankind. Though God’s work in the flesh involves many unimaginable difficulties, the effects that it ultimately achieves far exceed those of the work done directly by the Spirit. The work of the flesh entails much hardship, and the flesh cannot possess the same great identity as the Spirit, cannot carry out the same supernatural deeds as the Spirit, much less can He possess the same authority as the Spirit. Yet the substance of the work done by this unremarkable flesh is far superior to that of the work done directly by the Spirit, and this flesh Himself is the answer to all of man’s needs.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

31. The reason this flesh can do the work that man cannot do is because His inward substance is unlike that of any man, and the reason He can save man is because His identity is different from that of any man. This flesh is so important to mankind because He is man and even more God, because He can do the work that no ordinary man of flesh can do, and because He can save corrupt man, who lives together with Him on earth. Though He is identical to man, the incarnate God is more important to mankind than any person of value, for He can do the work that cannot be done by the Spirit of God, is more able than the Spirit of God to bear testimony to God Himself, and is more able than the Spirit of God to fully gain mankind. As a result, although this flesh is normal and ordinary, His contribution to mankind and His significance to the existence of mankind make Him highly precious, and the real value and significance of this flesh is immeasurable to any man. Although this flesh cannot directly destroy Satan, He can use His work to conquer mankind and defeat Satan, and make Satan fully submit to His dominion. It is because God is incarnated that He can defeat Satan and is able to save mankind. He does not directly destroy Satan, but becomes flesh to do the work to conquer mankind, who has been corrupted by Satan. In this way, He is better able to bear testimony to Himself among the creatures, and is better able to save corrupted man. God incarnate’s defeat of Satan bears greater testimony, and is more persuasive, than the direct destruction of Satan by the Spirit of God. God in the flesh is better able to help man know the Creator, and is better able to bear testimony to Himself among the creatures.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

32. In the three stages of God’s work, only one stage was carried out directly by the Spirit, and the remaining two stages are carried out by the incarnate God, and not directly by the Spirit. The work of the Age of Law done by the Spirit did not involve changing the corrupt disposition of man, and neither did it bear any relation to man’s knowledge of God. The work of God’s flesh in the Age of Grace and the Age of Kingdom, however, involves man’s corrupt disposition and his knowledge of God, and is an important and crucial part of the work of salvation. Therefore, corrupt mankind is more in need of the salvation of the incarnate God, and is more in need of the direct work of the incarnate God. Mankind needs the incarnate God to shepherd him, support him, water him, feed him, judge and chastise him, and he needs more grace and greater redemption from the incarnate God. Only God in the flesh can be the confidant of man, the shepherd of man, the very present help of man, and all of this is the necessity of incarnation today and in times past.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

33. In his relationship with God in the flesh, man progresses from opposition to obedience, from persecution to acceptance, from conception to knowledge, and from rejection to love. These are the effects of the work of the incarnate God. Man is only saved through the acceptance of His judgment, only gradually comes to know Him through the words of His mouth, is conquered by Him during his opposition to Him, and receives the life supply from Him during the acceptance of His chastisement. All of this work is the work of God in the flesh, and not the work of God in His identity as the Spirit. The work done by God incarnate is the greatest work, and the most profound work, and the crucial part of the three stages of God’s work are the two stages of the work of incarnation.

Excerpted from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh

34. The stage of work which Jesus performed only fulfilled the substance of “the Word was with God”: The truth of God was with God, and the Spirit of God was with the flesh and was inseparable from that flesh. That is, the flesh of God incarnate was with the Spirit of God, which is greater proof that Jesus incarnate was the first incarnation of God. This stage of work precisely fulfills the inner meaning of “the Word becomes flesh,” lent deeper meaning to “the Word was with God, and the Word was God,” and allows you to firmly believe the words “In the beginning was the Word.” Which is to say, at the time of creation God was possessed of words, His words were with Him and inseparable from Him, and the final age makes even clearer the power and authority of His words, and allows man to see all of His words—to hear all of His words. Such is the work of the final age. … Because this is the work of the second incarnation—and the last time that God becomes flesh—it fully completes the significance of the incarnation, thoroughly carries out and issues forth all of God’s work in the flesh, and brings to an end the era of God’s being in the flesh.

Excerpted from “Practice (4)” in The Word Appears in the Flesh

35. This time around, God comes to do work not in a spiritual body, but in a very ordinary one. Moreover, not only is it the body of God’s second incarnation, it is also the body through which God returns to the flesh. It is a very ordinary flesh. You cannot see anything that makes Him stand out from others, but you can gain from Him previously unheard-of truths. This insignificant flesh is what embodies all the words of truth from God, undertakes God’s work in the last days, and expresses the whole of God’s disposition for man to understand. Do you not desire greatly to see the God in heaven? Do you not desire greatly to understand the God in heaven? Do you not desire greatly to see the destination of mankind? He will tell you all these secrets—secrets that no man has been able to tell you, and He will also tell you of the truths that you do not understand. He is your gate into the kingdom, and your guide into the new age. Such an ordinary flesh holds many unfathomable mysteries. His deeds may be inscrutable to you, but the entire goal of the work He does is sufficient enough to allow you to see that He is not, as people believe, a simple flesh. For He represents the will of God and the care shown by God toward mankind in the last days. Though you cannot hear His words that seem to shake the heavens and earth or see His eyes like blazing flames, and though you cannot feel the discipline of His iron rod, nevertheless you can hear from His words that God is wrathful and know that God is showing compassion for mankind; you can see the righteous disposition of God and His wisdom, and, moreover, realize God’s solicitude for all mankind. The work of God in the last days is to allow man to see the God in heaven living among men on earth, and to enable man to know, obey, revere, and love God. This is why He has returned to the flesh for a second time. Though what man sees this day is a God that is the same as man, a God with a nose and two eyes, and an unremarkable God, in the end, God will show you that if this man did not exist, heaven and earth would undergo a tremendous change; if this man did not exist, the heavens would grow dim, the earth would be plunged into chaos, and all mankind would live amid famine and plagues. He will show you that if God incarnate did not come to save you in the last days, then God would have long ago destroyed all mankind in hell; if this flesh did not exist, then you would forever be arch-sinners, and you would be corpses evermore. You should know that if this flesh did not exist, all mankind would face an ineluctable calamity and find it impossible to escape the even more severe punishment that God metes out to mankind in the last days. Had this ordinary flesh not been born, you would all be in a state where you beg for life without being able to live and pray for death without being able to die; if this flesh did not exist, then you would not be able to gain the truth and come before the throne of God today, but rather, you would be punished by God because of your grievous sins. Did you know that were it not for the return of God to the flesh, none would have a chance at salvation; and were it not for the coming of this flesh, God would have long ago put an end to the age of old? This being so, are you still able to reject the second incarnation of God? Since you can derive so many benefits from this ordinary man, why would you not gladly accept Him?

Excerpted from “Did You Know? God Has Done a Great Thing Among Men” in The Word Appears in the Flesh

36. All of God’s work in the last days is done through this ordinary man. He will bestow everything upon you, and what is more, He will be able to decide everything relating to you. Can such a man be as you believe Him to be: a man so simple as to be unworthy of mention? Is His truth not enough to utterly convince you? Is witness of His deeds not enough to utterly convince you? Or is it that the path He leads you on is not worthy for you to walk on? When all is said and done, what is it that causes you to abhor Him and to cast Him away and give Him a wide berth? It is this man who expresses the truth, it is this man who provides the truth, and it is this man who gives you a path to follow. Could it be that you are still unable to find the traces of God’s work within these truths? Without the work of Jesus, mankind could not have come down from the cross, but without the incarnation of today, those who come down from the cross could never gain God’s approval or enter into the new age. Without the coming of this ordinary man, you would never have the opportunity to see the true countenance of God, nor would you be qualified to, for you are all objects that should have long ago been destroyed. Because of the coming of the second incarnation of God, God has forgiven you and shown you mercy. Regardless, the words I must leave you with in the end are still these: This ordinary man, who is God incarnate, is of vital importance to you. This is the great thing that God has already done among men.

Excerpted from “Did You Know? God Has Done a Great Thing Among Men” in The Word Appears in the Flesh

37. God becomes flesh for the express purpose of ushering in a new age, and, of course, when He ushers in a new age, He will have concluded the former age at the same time. God is the Beginning and the End; it is He Himself who sets His work in motion and so it must be He Himself who concludes the former age. That is the proof that He defeats Satan and conquers the world. Each time He Himself works among man, it is the beginning of a new battle. Without the beginning of new work, there would naturally be no conclusion of the old. And when there is no conclusion of the old, this is proof that the battle with Satan has yet to come to a close. Only if God Himself comes, and carries out new work among man, can man break completely free of the domain of Satan and gain a new life and a new beginning. Otherwise, man shall forever live in the old age and forever live under the old influence of Satan. … The work of God is to be done by God Himself. It is He who sets His work in motion, and it is He who concludes His work. It is He who plans the work, and it is He who manages it, and even more, it is He who brings the work to fruition. As stated in the Bible, “I am the Beginning and the End; I am the Sower and the Reaper.” All that pertains to the work of His management is done by God Himself. He is the Ruler of the six-thousand-year management plan; no one can do His work in His stead and no one can bring His work to a close, for it is He who holds everything in His hand. Having created the world, He will lead the entire world to live in His light, and He will also conclude the entire age, thereby bringing His entire plan to fruition!

Excerpted from “The Mystery of the Incarnation (1)” in The Word Appears in the Flesh

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