Relevant Words of God:
The significance of incarnation is that an ordinary, normal man performs the work of God Himself; that is, that God performs His divine work in humanity and thereby vanquishes Satan. 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. If, during His first coming, God had not had the normal humanity before the age of twenty-nine—if as soon as He was born He could work miracles, if as soon as He learned to speak He could speak the language of heaven, if the moment He first set foot upon the earth He could apprehend all worldly matters, discern every person’s thoughts and intentions—then He could not have been called a normal man, and His flesh could not have been called human flesh. If this had been the case with , then the meaning and the essence of God’s incarnation would have been lost. That He possessed normal humanity proves that He was God incarnated in the flesh; the fact that He underwent a normal human growth process further demonstrates that He was a normal flesh; and moreover, His work is sufficient proof that He was God’s Word, God’s Spirit, becoming flesh. God becomes flesh because of the needs of the work; in other words, this stage of work needs to be done in the flesh, done in normal humanity. This is the prerequisite for “the Word becoming flesh,” for “the Word appearing in the flesh,” and is the true story behind God’s two incarnations.
from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh
God becomes flesh not with the intention of letting man come to know His flesh, or to allow man to distinguish the differences between the flesh of God incarnate and that of man; God does not become flesh to train man’s ability of discernment, much less with the intention for man to worship the incarnate flesh of God, from which He will receive great glory. None of this is the original will of God to become flesh. God does not become flesh to condemn man, to intentionally reveal man, or to make things difficult for man. None of this is the original will of God. Every time God becomes flesh, it is work that is unavoidable. It is for His greater work and His greater management that He does so, and not for the reasons that man imagines. God comes unto earth only as required by His work, and always as necessary. He does not come unto earth with the intention to wander, but to carry out the work that He ought to do. Why else would He assume such a heavenly burden and take such great risks to carry out this work? God becomes flesh only when He has to, and always with unique significance. If it was only to allow man to have a look at Him and open their eyes, then He would, with absolute certainty, never come among men so frivolously. He comes unto earth for His management and His greater work, and for Him to be able to obtain more men. He comes to represent the age and to defeat Satan, and it is within a flesh that He comes to defeat Satan. Moreover, He comes to lead all mankind in their lives. All of this concerns His management, and is work that concerns all the universe. If God became flesh merely to allow man to come to know His flesh and to open the eyes of man, then why would He not travel to every nation? Is this not a matter of exceeding ease? But He did not do so, instead choosing a suitable place in which to settle and begin the work that He ought to do. Just this flesh alone is of great significance. He represents an entire age, and also carries out the work of an entire age; He both brings the former age to an end and ushers in the new. All of this is the important matter that concerns God’s management, and is the significance of a stage of work carried out by God come to earth.
from “The Mystery of the Incarnation (3)” in The Word Appears in the Flesh
Man receives full salvation from God because of God incarnate, not directly from their prayers to heaven. For man is fleshly; man is unable to see the Spirit of God and much less able to approach Him. All that man can associate with is God’s incarnate flesh; only through Him can man understand all the words and all the truths, and receive full salvation. The second incarnation is sufficient to get rid of the sins of man and fully purify man. Hence, the second incarnation will bring to a close all the work of God in the flesh and complete the significance of God’s incarnation. Thereafter, the work of God in the flesh will have entirely come to an end. After the second incarnation, He will not again become flesh for His work. For His entire management will have come to an end. In the last days, His incarnation will have fully gained His chosen people, and all man in the last days will have been divided according to their kind. He will no longer do the work of salvation, nor will He return to flesh to carry out any work.
from “The Mystery of the Incarnation (4)” in The Word Appears in the Flesh
The first incarnate God did not complete the work of incarnation; He only completed the first step of the work that it was necessary for God to do in the flesh. So, in order to finish the work of incarnation, God has returned into the flesh once again, living out all the normality and reality of the flesh, that is, making God’s Word manifest in an entirely normal and ordinary flesh, thereby concluding the work that He left undone in the flesh. The second incarnate flesh is in essence similar to the first, but is even more real, even more normal than the first. As a consequence, the suffering the second incarnate flesh endures is greater than that of the first, but this suffering is a result of His ministry in the flesh, which is different from the suffering of corrupted man. It also stems from the normality and reality of His flesh. Because He performs His ministry in utterly normal and real flesh, the flesh must endure a great deal of hardship. The more normal and real this flesh is, the more He will suffer in the performance of His ministry. God works in a very common flesh, one that is not supernatural at all. Because His flesh is normal and must also shoulder the work of saving man, He suffers in even greater measure than a supernatural flesh would—all this suffering stems from the reality and normality of His flesh. From the suffering that the two incarnate fleshes have undergone while performing Their ministries, one can see the essence of the incarnate flesh. The more normal the flesh, the greater hardship He must endure while undertaking the work; the more real the flesh is that undertakes the work, the harsher are the notions that people get, and the more dangers are likely to befall Him. And yet, the more real the flesh is, and the more the flesh possesses the needs and complete sense of a normal human being, the more capable He is of taking on God’s work in the flesh. It was Jesus’ flesh that was nailed to the cross, His flesh that He gave up as a sin offering; it was by means of a flesh with normal humanity that He defeated Satan and completely saved man from the cross. And it is as a complete flesh that the second incarnate God performs the conquering work and defeats Satan. Only a flesh that is completely normal and real can perform the conquering work in its entirety and make a forceful . That is to say, the work of[a]conquering man is made effective through the reality and normality of God in the flesh, not through supernatural miracles and revelations. The ministry of this incarnate God is to speak, and thereby to conquer and perfect man; in other words, the work of the Spirit realized in the flesh, the flesh’s duty, is to speak and thereby conquer, reveal, perfect, and eliminate man completely. And so, it is in the conquering work that God’s work in the flesh will be accomplished in full. The initial redemptive work was only the beginning of the work of incarnation; the flesh who does the conquering work will complete the entire work of incarnation. In gender, one is male and the other female; in this the meaning of God’s incarnation has been completed. It dispels man’s misconceptions of God: God can become both male and female, and the incarnate God is in essence genderless. God made both man and woman, and He does not differentiate between the genders. In this stage of the work God does not perform signs and wonders, so that the work will achieve its results by means of words. Moreover, this time the work of God incarnate is not to heal the sick and cast out demons, but to conquer man by speaking, which is to say that the native ability possessed by this incarnate flesh of God is to speak words and to conquer man, not to heal the sick and cast out demons. His work in normal humanity is not to perform miracles, not to heal the sick and cast out demons, but to speak, and so the second incarnate flesh seems to people much more normal than the first. People see that God’s incarnation is no lie; but this incarnate God is different from Jesus incarnate, and though They are both God incarnate, They are not completely the same. Jesus possessed normal humanity, ordinary humanity, but He was accompanied by many signs and wonders. In this incarnate God, human eyes will see no signs or wonders, neither healing the sick nor driving out demons, nor walking on the sea, nor fasting for forty days…. He does not do the same work that Jesus did, not because His flesh is in essence any different from Jesus’, but because it is not His ministry to heal the sick and cast out demons. He does not tear down His own work, does not disturb His own work. Since He conquers man through His real words, there is no need to subdue him with miracles, and so this stage is to complete the work of incarnation. The incarnate God you see today is completely a flesh, and there is nothing supernatural about Him. He gets sick as others do, needs food and clothing just as others do, being completely a flesh. If this time around, God incarnate performed supernatural signs and wonders, if He healed the sick, cast out demons, or could kill with one word, how could the conquering work be carried out? How could the work be spread among the Gentile nations? Healing the sick and casting out demons was the work of the Age of Grace, the first step in the redemptive work, and now that God has saved man from the cross, He no longer performs that work. If in the last days a “God” the same as Jesus appeared, one who healed the sick, cast out demons, and was crucified for man, that “God,” though identical to the description of God in the and easy for man to accept, would not, in its essence, be the flesh worn by the Spirit of God, but by an evil spirit. For it is the principle of God’s work never to repeat what He has already completed. And so the work of God’s second incarnation is different from the work of the first. In the last days, God realizes the conquering work in an ordinary, normal flesh; He does not heal the sick, will not be crucified for man, but simply speaks words in the flesh, conquers man in the flesh. Only such flesh is God’s incarnate flesh; only such flesh can complete God’s work in the flesh.
from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh
Why do I say that the meaning of incarnation was not completed in Jesus’ work? Because the Word did not entirely become flesh. What Jesus did was only one part of God’s work in the flesh; He only did the redemptive work and did not do the work of completely gaining man. For this reason God has become flesh once again in the last days. This stage of the work is also done in an ordinary flesh, done by an utterly normal human being, one whose humanity is not in the least bit transcendent. In other words, God has become a complete human being, and it is a person whose identity is that of God, a complete human being, a complete flesh, who is performing the work. To the human eye, He is just a flesh who is not transcendent at all, a very ordinary person who can speak the language of heaven, who shows no miraculous signs, works no miracles, much less exposes the inside truth about religion in great meeting halls. The work of the second incarnate flesh seems to people utterly unlike that of the first, so much so that the two seem to have nothing in common, and nothing of the first’s work can be seen this time. Though the work of the second incarnate flesh is different from that of the first, that does not prove that Their source is not one and the same. Whether Their source is the same depends on the nature of the work done by the fleshes and not on Their outer shells. During the three stages of His work, God has been incarnated twice, and both times the work of God incarnate inaugurates a new age, ushers in a new work; the incarnations complement each other. It is impossible for human eyes to tell that the two fleshes actually come from the same source. Needless to say, it is beyond the capacity of the human eye or of the human mind. But in Their essence They are the same, for Their work originates from the same Spirit. Whether the two incarnate fleshes arise from the same source cannot be judged by the era and the place in which They were born, or other such factors, but by the divine work expressed by Them. The second incarnate flesh does not perform any of the work that Jesus did, for God’s work does not adhere to convention, but each time it opens up a new path. The second incarnate flesh does not aim to deepen or solidify the impression of the first flesh in people’s minds, but to complement it and to perfect it, to deepen man’s knowledge of God, to break all the rules that exist in people’s hearts, and to wipe out the fallacious images of God in their hearts. It can be said that no individual stage of God’s own work can give man a complete knowledge of Him; each gives only a part, not the whole. Though God has expressed His disposition in full, because of man’s limited faculties of understanding, his knowledge of God still remains incomplete. It is impossible, using human language, to convey the entirety of God’s disposition; how much less can a single stage of His work fully express God? He works in the flesh under the cover of His normal humanity, and one can only know Him by the expressions of His divinity, not by His bodily shell. God comes into the flesh to allow man to know Him by means of His various work, and no two stages of His work are alike. Only in this way can man have a full knowledge of God’s work in the flesh, not confined to one single facet. Though the work of the two incarnate fleshes is different, the essence of the fleshes, and the source of Their work, are identical; it is just that They exist to perform two different stages of the work, and arise in two different ages. No matter what, God’s incarnate fleshes share the same essence and the same origin—this is a truth no one can deny.
from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh
The stage of work carried out by Jesus only fulfilled the substance of “the Word was with God”: God’s truth is with God, and the Spirit of God is with the flesh and They are inseparable; in other words, the incarnate flesh of God is with the Spirit of God, which is greater proof that the incarnate Jesus was the first incarnation of God. This stage of work fulfilled the inner meaning of the words of “the Word became flesh,” lent deeper meaning to “the Word was with God, and the Word was God,” and allows you to firmly believe the words that “In the beginning was the Word.” Which is to say, since the time of creation God has been possessed of words, His words have been 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 ways—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 has become 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 become flesh.
from “Practice (4)” in The Word Appears in the Flesh
The personal work of God in the flesh has already completed ninety percent of the work of God’s 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.
from “Corrupt Mankind Is More in Need of the Salvation of God Become Flesh” in The Word Appears in the Flesh