9. How does God incarnating to do the work of judgment bring to an end mankind’s belief in the vague God and the dark age of Satan’s dominion?

Bible Verse(s) for Reference:

“And it shall come to pass in the last days, that the mountain of the LORD’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. And many people shall go and say, Come you, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come you, and let us walk in the light of the LORD” (Isaiah 2:2-5).

8. How to understand that Christ is the truth, the way, and the life?

Bible Verse(s) for Reference:

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God” (Jhn 1:1-2).

“And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (Jhn 1:14).

Why is it said that God’s two incarnations complete the significance of the incarnation?

Bible Verse(s) for Reference:

“So Christ was once offered to bear the sins of many; and to them that look for him shall he appear the second time without sin to salvation” (Hebrews 9:28).

Relevant Words of God:

The first incarnation was to redeem man from sin through the flesh of Jesus, that is, He saved man from the cross, but the corrupt satanic disposition still remained within man. The second incarnation is no longer to serve as a sin offering but to fully save those who were redeemed from sin.

6. Why is it said that corrupt mankind is more in need of the salvation of God become flesh?

(Selected Passage of God’s Word)

Corrupt Mankind Is More in Need of the Salvation of God Become Flesh

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,

What are the essential differences between the incarnate God and those people who are used by God?

Bible Verse(s) for Reference:

“I indeed baptize you with water to repentance. but he that comes after me is mightier than I, whose shoes I am not worthy to bear. he shall baptize you with the Holy Ghost, and with fire” (Mat 3:11).

Why does God not use man to do His work of judgment in the last days but instead He must incarnate and do it Himself?

Bible Verse(s) for Reference:

“For the Father judges no man, but has committed all judgment to the Son …” (Jhn 5:22).

“And has given him authority to execute judgment also, because he is the Son of man” (Jhn 5:27).

A Hymn of God's Words "The Significance of God's Two Incarnations"

I

God began His work of salvation in the Age of Grace, after the end of the Age of Law. The first incarnation redeemed man from sin through the flesh of Jesus Christ. He saved man from the cross, but man's satanic dispositions lingered on. In the last of days, God judges to purify mankind. It's only when this is done will He end His work of salvation and enter into rest.

What is the difference between the work of God incarnate and the work of the Spirit?

Bible Verse(s) for Reference:

“And he said, I beseech you, show me your glory. And he said, … You can not see my face: for there shall no man see me, and live” (Exodus 33:18-20).

“And the LORD came down on mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. And the LORD said to Moses, Go down, charge the people, lest they break through to the LORD to gaze, and many of them perish” (Exo 19:20-21).

“And all the people saw the thunder, and the lightning, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said to Moses, Speak you with us, and we will hear: but let not God speak with us, lest we die” (Exo 20:18-19).

Relevant Words of God:

God’s saving of man is not done directly through the means of the Spirit or as the Spirit, for His Spirit can neither be touched nor seen by man, and cannot be approached by man. If He tried to save man directly in the manner of the Spirit, man would be unable to receive His salvation. And if not for God putting on the outward form of a created man, they would be unable to receive this salvation. For man can in no way approach Him, much like how none could go near the cloud of Jehovah. Only by becoming a man of creation, that is, putting His word into the flesh He will become, can He personally work the word into all who follow Him. Only then can man hear for himself His word, see His word, and receive His word, then through this be fully saved. If God did not become flesh, no fleshly man would receive such great salvation, nor would a single man be saved. If the Spirit of God worked directly among man, man would be smitten or completely carried away captive by Satan because man is unable to associate with God.

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

If God does not become flesh, He remains the Spirit both invisible and intangible to man. Man is a creature of flesh, and man and God belong to two different worlds and are different in nature. The Spirit of God is incompatible with man of flesh, and no relations can be established between them; moreover, man cannot become a spirit. As such, the Spirit of God must become one of the creatures and do His original work. God can both ascend to the highest place and humble Himself by becoming a man of creation, doing work and living among man, but man cannot ascend to the highest place and become a spirit and much less can he descend to the lowest place. Therefore, God must become flesh to carry out His work. Much as with the first incarnation, only the flesh of God incarnate could redeem man through His crucifixion, whereas it was not possible 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 them. As such, God must journey to and fro between heaven and earth, rather than letting man ascend to heaven to take this salvation, for man had fallen and 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 that God became flesh, it was absolutely necessary to do so. If any of the stages could have been carried out directly by the Spirit of God, He would not have endured the indignities of being incarnated.

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

So if this work is done by the Spirit—if God does not become flesh, and instead the Spirit speaks directly through thunder, so that man has no contact with Him, would man know His disposition? If only the Spirit does the work, then man would have no way of knowing His disposition. People can only behold God’s disposition with their own eyes when He becomes flesh, and reveals His words in the flesh, and expresses His entire disposition through the flesh. God truly lives among man. He is tangible; man can truly engage with His disposition and what He has and is; only in this way can man truly know Him.

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

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. 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. Although the Spirit is the inherent substance of God, work such as this can only be done by His flesh. If the Spirit worked single-handedly, then it would not be possible for His work to be effective—this is a plain truth.

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

For everyone who seeks the truth and longs for the appearance of God, the Spirit’s work can only provide moving or revelation, and a sense of wondrousness that it is inexplicable and unimaginable, and a sense that it is great, transcendent, and admirable, yet also unattainable and unobtainable to all. Man and the Spirit of God can only look upon each other from afar, as if there is a great distance between them, and they can never be alike, as if separated by an invisible divide. In fact, this is an illusion given to man by the Spirit, which is because the Spirit and man are not of the same kind, and the Spirit and man shall never coexist in the same world, and because the Spirit possesses nothing of man. So man does not have need of the Spirit, for the Spirit cannot directly do the work most needed by man. The work of the flesh offers man real objectives to pursue, clear words, and a sense that He is real and normal, that He is humble and ordinary. Although man may fear Him, for most people He is easy to relate to: Man can behold His face, and hear His voice, and does not need to look at Him from afar. This flesh feels approachable to man, not distant, or unfathomable, but visible and touchable, for this flesh is in the same world as man.

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

When God had not become flesh, people did not understand much of what He said because it came out of complete divinity. The perspective and context of what He said was invisible and unreachable to mankind; it was expressed from a spiritual realm that people could not see. For people who lived in the flesh, they could not pass through the spiritual realm. But after God became flesh, He spoke to mankind from the perspective of humanity, and this dialogue came out of and surpassed the scope of the spiritual realm. He could express His divine disposition, will, and attitude, through things humans could imagine and things they saw and encountered in their lives, and using methods that humans could accept, in a language they could understand, and knowledge they could grasp, to allow mankind to understand and to know God, to comprehend His meaning and His required standards within the scope of their capacity, to the degree that they were able. This was the method and principle of God’s work in humanity. Even though God’s ways and His principles of working in the flesh were mostly achieved by or through humanity, it truly did achieve results that could not be achieved by working directly in divinity.

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

This was the advantage of God becoming flesh: He could take advantage of mankind’s knowledge and use human language to speak to people, to express His will. He explained or “translated” to man His profound, divine language that people struggled to understand in human language, in a human way. This helped people understand His will and know what He wanted to do. He could also have conversations with people from the human perspective, using human language, and communicate with people in a way they understood. He could even speak and work using human language and knowledge so that people could feel God’s kindness and closeness, so that they could see His heart.

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

The work done by the Spirit is implied and unfathomable, and it is fearful and unapproachable to man; the Spirit is not suited to directly doing the work of salvation, and is not suited to directly providing life to man. Most suitable for man is to transform the work of the Spirit into an approach that is close to man, which is to say, what is most suitable for man is for God to become an ordinary, normal person to do His work. This requires God to be incarnated to replace the work of the Spirit, and for man, there is no more suitable way for God to work.

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

If the Spirit of God directly spoke to man, they would all submit to the voice, falling down without words of revelation, much like how Paul fell to the ground amid the light as he journeyed to Damascus. If God continued to work in this way, man would never be able to recognize his own corruption through judgment by the word and attain salvation. Only through becoming flesh can He personally deliver His words to the ears of all so that all who have ears can hear His words and receive His work of judgment by the word. Only such is the result achieved by His word, rather than the emergence of the Spirit frightening man into submission. Only through such practical and extraordinary work can the old disposition of man, hidden deep within for many years, be fully revealed so that man may recognize it and have it changed. This is the practical work of God incarnate; He speaks and executes judgment in a practical manner to achieve the results of judgment upon man by the word. This is the authority of God incarnate and the significance of God’s incarnation. … He becomes flesh because the flesh can also possess authority, and He is capable of carrying out work among man in a practical manner, which is visible and tangible to man. Such work is much more realistic than any work directly done by the Spirit of God who possesses all authority, and its results are apparent as well. This is because His incarnate flesh can speak and do work in a practical way; the outward form of His flesh holds no authority and can be approached by man. His substance carries authority, but His authority is visible to none. When He speaks and works, man is unable to detect the existence of His authority; this is even more favorable to His actual work. And all of such work can achieve results. Even though no man realizes that He holds authority or sees that He cannot be offended or sees His wrath, through His veiled authority and wrath and public speech, He achieves the intended results of His words. In other words, through His tone of voice, sternness of speech, and all the wisdom of His words, man is utterly convinced. In this way, man submits to the word of God incarnate, who seemingly has no authority, thereby attaining His aim of salvation for man. This is another significance of His incarnation: to speak more realistically and allow the reality of His words to have an effect upon man so that they witness the power of the word of God. So this work, if not done through incarnation, would not achieve the slightest results and would not be able to fully save sinners.

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

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. 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.

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

Yet there is one truth that you do not know: The corrupt disposition and rebellion and resistance of man are exposed when he sees Christ, and the rebellion and resistance exposed on such occasion are more absolute and complete than on any other. It is because Christ is the Son of man and possesses normal humanity that man neither honors nor respects Him. It is because God lives in the flesh that the rebellion of man is brought to light thoroughly and vividly. So I say that the coming of Christ has unearthed all the rebellion 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 the cave.”

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

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.

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

The best thing about His work in the flesh is that He can leave accurate words and exhortations, and His accurate 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 denominations and sects, 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.

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

Recommended: The Church of Almighty God  Almighty God  Eastern Lightning

Almighty God | 49. In the last days, God has already begun His new work. Why is it that people who cannot keep up with God’s new work and remain in a church of the Age of Grace won’t be able to achieve salvation?

The answer from God’s word:

Though Jesus did much work among man, He only completed the redemption of all mankind and became man’s sin offering, and did not rid man of all his corrupt disposition. Fully saving man from the influence of Satan not only required Jesus to take on the sins of man as the sin offering, but also required God to do greater work to completely rid man of his disposition, which has been corrupted by Satan. And so, after man was forgiven his sins, God has returned to flesh to lead man into the new age, and begun the work of chastisement and judgment, and this work has brought man into a higher realm. All those who submit under His dominion shall enjoy higher truth and receive greater blessings. They shall truly live in the light, and shall gain the truth, the way, and the life.

If people remain in the Age of Grace, then they shall never be free of their corrupt disposition, let alone know the inherent disposition of God. If people always live among an abundance of grace but are without the way of life that allows them to know God and satisfy God, then they shall never truly gain Him though they believe in Him. What a pitiful form of belief that is. When you have finished reading this book, when you have experienced each step of the work of God incarnate in the Age of Kingdom, you will feel that the hopes of many years have finally been realized. You will feel that only now have you truly seen God face-to-face; only now have you gazed upon the face of God, heard the personal utterance of God, appreciated the wisdom of God’s work, and truly sensed how real and almighty God is. You will sense that you have gained many things that people of times past have never seen or possessed. At this time, you will clearly know what it is to believe in God, and what it is to be after God’s heart. Of course, if you cling to views of the past, and reject or deny the fact of the second incarnation of God, then you shall remain empty-handed and acquire nothing, and ultimately be guilty of opposing God. Those who obey the truth and submit to the work of God shall come under the name of the second incarnate God—the Almighty. They will be able to accept the personal guidance of God, and shall acquire more and higher truth and receive the real human life.

from Preface to The Word Appears in the Flesh

Of principal importance in following God is that everything should be according to the actual words of God: Whether you are pursuing entry into life or the fulfillment of God’s will, everything should be centered around the actual words of God. If what you commune and pursue are not centered around the actual words of God, then you are a stranger to the words of God, and totally bereft of the work of the Holy Spirit. What God wants are people who follow His footsteps. No matter how wonderful and pure what you understood before is, God does not want it, and if you are unable to put aside such things, then they will be a tremendous obstacle to your entry in the future. All those who are able to follow the present light of the Holy Spirit are blessed. The people of ages past also followed the footsteps of God, yet they could not follow until today; this is the blessing of the people of the last days. Those who can follow the present work of the Holy Spirit, and who are able to follow the footsteps of God, such that they follow God wherever He leads them—these are people who are blessed by God. Those who do not follow the present work of the Holy Spirit have not entered into the work of God’s words, and no matter how much they work, or how great their suffering, or how much they run about, none of it means anything to God, and He will not commend them. Today, all those who follow the actual words of God are in the stream of the Holy Spirit; those who are strangers to the actual words of God are outside of the stream of the Holy Spirit, and such people are not commended by God. … Those who are eliminated by the work of the Holy Spirit are people who are incapable of following the latest work of God, and who rebel against the latest work of God. That such people openly oppose God is because God has done new work, and because the image of God is not the same as that in their conceptions—as a result of which they openly oppose God and pass judgment upon God, leading to their loathing and rejection by God.

from “Know the Newest Work of God and Follow the Footsteps of God” in The Word Appears in the Flesh

All those who are within the stream of the Holy Spirit are possessed of the presence and discipline of the Holy Spirit, and those who are not within the stream of the Holy Spirit are under the command of Satan, and without any of the work of the Holy Spirit. People who are in the stream of the Holy Spirit are those who accept the new work of God, the ones who cooperate in the new work of God. If those who are within this stream are incapable of cooperating, and unable to put into practice the truth required by God during this time, then they will be disciplined, and at worst will be forsaken by the Holy Spirit. Those who accept the new work of the Holy Spirit, will live within the stream of the Holy Spirit, receive the care and protection of the Holy Spirit. Those who are willing to put the truth into practice are enlightened by the Holy Spirit, and those who are unwilling to put the truth into practice are disciplined by the Holy Spirit, and may even be punished. Regardless of what kind of person they are, provided that they are within the stream of the Holy Spirit, God will take responsibility for all those who accept His new work for the sake of His name. … Not so for the people who do not accept the new work: They are outside the stream of the Holy Spirit, and the discipline and reproach of the Holy Spirit do not apply to them. All day, these people live within the flesh, they live within their minds, and all that they do is according to the doctrine produced by the analysis and research of their own brains. It is not the requirements of the Holy Spirit’s new work, much less is it cooperation with God. Those who do not accept the new work of God are bereft of the presence of God, and, moreover, devoid of the blessings and protection of God. Most of their words and actions hold to the past requirements of the Holy Spirit’s work; they are doctrine, not truth. Such doctrine and regulation are sufficient to prove that the only thing that brings them together is religion; they are not the chosen ones, or the objects of God’s work. The assembly of all those among them can only be called a grand congress of religion, and cannot be called a church. This is an unalterable fact. They do not have the Holy Spirit’s new work; what they do seems redolent of religion, what they live out seems replete with religion; they do not possess the presence and work of the Holy Spirit, much less are they eligible to receive the discipline or enlightenment of the Holy Spirit. These people are all lifeless corpses, and maggots that are devoid of spirituality. They have no knowledge of man’s rebelliousness and opposition, have no knowledge of all of man’s evildoing, much less do they know all of God’s work and God’s present will. They are all ignorant, base people, they are scum that are unfit to be called believers! Nothing that they do has a bearing on the management of God, much less can it impair God’s plans. Their words and actions are too disgusting, too pathetic, and simply unworthy of mention. Nothing done by those who are not within the stream of the Holy Spirit has anything to do with the new work of the Holy Spirit. Because of this, no matter what they do, they are without the discipline of the Holy Spirit, and, moreover, without the enlightenment of the Holy Spirit. For they are all people who have no love for the truth, and have been detested and rejected by the Holy Spirit. They are called evildoers because they walk in the flesh, and do whatever pleases them under the signboard of God. While God works, they are deliberately hostile to Him, and run in the opposite direction to Him. Man’s failure to cooperate with God is supremely rebellious in itself, to say nothing of these people’s deliberate flight from God. Will they not, then, receive their just retribution? …

… Since man believes in God, he must closely follow the footsteps of God, step-by-step; he should “follow the Lamb wherever He goes.” Only these are the people who seek the true way, only they are the ones who know the work of the Holy Spirit. People who slavishly follow letters and doctrines are those who have been eliminated by the work of the Holy Spirit. In each period of time, God will begin new work, and in each period, there will be a new beginning among man. If man only abides by the truths that “Jehovah is God” and “Jesus is Christ,” which are truths that only apply to a single age, then man will never keep up with the work of the Holy Spirit, and will forever be incapable of gaining the work of the Holy Spirit. Regardless of how God works, man follows without the slightest doubt, and he follows closely. In this way, how could man be eliminated by the Holy Spirit? Regardless of what God does, as long as man is certain that it is the work of the Holy Spirit, and cooperates in the work of the Holy Spirit without any misgivings, and tries to meet the requirements of God, then how could he be punished? The work of God has never ceased, His footsteps have never halted, and prior to the completion of His work of management, He has always been busy, and never stops. But man is different: Having gained but a modicum of the Holy Spirit’s work, he treats it as if it will never change; having gained a little knowledge, he does not go forth to follow the footsteps of God’s newer work; having seen but a bit of God’s work, he immediately prescribes God as a particular wooden figure, and believes that God will always remain in this form that he sees before him, that it was like this in the past and will always be thus in the future; having gained but a superficial knowledge, man is so proud that he forgets himself and begins to wantonly proclaim the disposition and being of God that simply do not exist; and having fastened upon one stage of the Holy Spirit’s work, no matter what kind of person it is that proclaims the new work of God, man does not accept it. These are people who cannot accept the new work of the Holy Spirit; they are too conservative, and incapable of accepting new things. Such people are those who believe in God but also reject God. Man believes that the Israelites were wrong to “only believe in Jehovah and not believe in Jesus,” yet the majority of people act out a role in which they “only believe in Jehovah and reject Jesus” and “long for the return of the Messiah, but oppose the Messiah who is called Jesus.” No wonder, then, that people still live under the domain of Satan after accepting one stage of the work of the Holy Spirit, and still do not receive God’s blessings. Is this not the result of man’s rebelliousness? … Only those who follow the footsteps of the Lamb to the very end can gain the final blessing, whereas those clever people, who are unable to follow to the very end yet believe they have gained all, are incapable of witnessing the appearance of God. They all believe they are the smartest person on earth, and they cut short the continued development of God’s work for no reason at all, and seem to believe with absolute certainty that God will take them up to heaven, they who “have the utmost loyalty to God, follow God, and abide by the words of God.” Even though they have the “utmost loyalty” toward the words spoken by God, their words and actions still feel so disgusting because they oppose the work of the Holy Spirit, and commit trickery and evil. Those who do not follow to the very end, who do not keep up with the work of the Holy Spirit, and who only cleave to the old work have not only failed to achieve loyalty to God, but on the contrary, have become those who oppose God, have become those who are rejected by the new age, and who will be punished. Are there any more pitiable than them?

from “God’s Work and Man’s Practice” in The Word Appears in the Flesh

Recommended:About the Church of Almighty God

Eastern Lightning, The Church of Almighty God was created because of the appearance and work of Almighty God, the second coming of the Lord Jesus, Christ of the last days. It is made up of all those who accept Almighty God's work in the last days and are conquered and saved by His words. It was entirely founded by Almighty God personally and is led by Him as the Shepherd. It was definitely not created by a person. Christ is the truth, the way, and the life. God's sheep hear God's voice. As long as you read the words of Almighty God, you will see God has appeared.

Receiving Grace of God | "If I Were Not Saved by God" (Short Film/Music Video)

God Is Good | Christian Music Video "If I Were Not Saved by God" | The Love of God

If I were not saved by God, I would still be drifting in this world,

If I were not saved by God, I’d still be crushed below the devil’s feet,

struggling hard and painfully in sin, every day gets bleak and hopeless. snared in sin and its enjoyments, ignorant of what my life would be.

If I were not saved by God, I’d still be confused about my faith,

If I were not saved by God, I’d be without my blessings here today, much less know why we should live on or the meaning of our lives.

Praise Song "The Heart's Voice of a Created Being" | The Church of Almighty God

The Heart's Voice of a Created Being

I

I wanted to cry but no place felt right. I wanted to sing but no song was found. I wanted to express the love of a created being. Searching high and low, but no words could say, could say just how I feel. Practical and true God, the love inside my heart. I lift my hands in praise, I rejoice that You came into this world.

The Differences Between God’s Work and Man’s Work

1 The work of God incarnate begins a new era, and those who continue His work are the men who are used by Him. The work done by man is all within the ministry of God in the flesh, and is incapable of going beyond this scope. If God incarnate does not come to do His work, man is not able to bring the old age to an end, and is not able to usher in a new era. The work done by man is merely within the range of his duty that is humanly possible, and does not represent the work of God. Only the incarnate God can come and complete the work that He should do, and apart from Him, no one can do this work on His behalf. Of course, what I speak of is in regard with the work of incarnation.

What Is the Incarnation? What Is the Substance of the Incarnation?

Bible Verse(s) for Reference:

“And the Word was made flesh, and dwelled among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14).

“I am the way, the truth, and the life …” (Jhn 14:6).

“Jesus said to him, Have I been so long time with you, and yet have you not known me, Philip? he that has seen me has seen the Father; and how say you then, Show us the Father? Believe you not that I am in the Father, and the Father in me? the words that I speak to you I speak not of myself: but the Father that dwells in me, he does the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works’ sake” (Jhn 14:9-11).

“I and my Father are one” (Jhn 10:30).

Relevant Words of God:

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, at the very least, must be true. 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.

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

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.

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

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 instead, the particular flesh assumed by God as He carries out and completes His work among man. This flesh is not one that can be replaced by just any man, but one that can adequately bear God’s work on earth, and express the disposition of God, and well represent God, and provide man with life.

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

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 are nothing but human, 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.

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

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.

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

The life that Jesus lived on earth was a normal life of the flesh. He lived in the normal humanity of His flesh. His authority—to do God’s work and speak God’s word, or to heal the sick and cast out demons, to do such extraordinary things—did not manifest itself, for the most part, until He began His ministry. His life before age twenty-nine, before He performed His ministry, was proof enough that He was just a normal flesh. Because of this, and because He had not yet begun to perform His ministry, people saw nothing divine in Him, saw nothing more than a normal human being, an ordinary man—as when at first some people believed Him to be Joseph’s son. People thought that He was the son of an ordinary man, had no way of telling that He was God’s incarnate flesh; even when, in the course of performing His ministry, He worked many miracles, most people still said that He was Joseph’s son, for He was the Christ with the outer shell of normal humanity. His normal humanity and His work both existed in order to fulfill the significance of the first incarnation, proving that God had entirely come into the flesh, become an utterly ordinary man. That He had normal humanity before He began His work was proof that He was an ordinary flesh; and that He worked afterward also proved that He was an ordinary flesh, for He performed signs and wonders, healed the sick and cast out demons in the flesh with normal humanity. The reason that He could work miracles was that His flesh bore the authority of God, was the flesh in which God’s Spirit was clothed. He possessed this authority because of the Spirit of God, and it did not mean that He was not a flesh. Healing the sick and casting out demons was the work that He needed to perform in His ministry, an expression of His divinity hidden in His humanity, and no matter what signs He showed or how He demonstrated His authority, He still lived in normal humanity and was still a normal flesh. Up to the point that He was resurrected after dying upon the cross, He dwelt within a normal flesh. Bestowing grace, healing the sick, and casting out demons were all part of His ministry, were all work He performed in His normal flesh. Before He went to the cross, He never departed from His normal human flesh, regardless of what He was doing. He was God Himself, doing God’s own work, yet because He was the incarnate flesh of God, He ate food and wore clothing, had normal human needs, had normal human reason and a normal human mind. All of this was proof that He was a normal man, which proved that God’s incarnate flesh was a flesh with normal humanity, not a supernatural one.

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

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.

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

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.

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

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. … 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.

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

His work and His utterances directly represent the Spirit, the work He does is carried out by the Spirit, and the words He speaks are spoken by the Spirit. These things are merely expressed through the incarnate flesh of God; in actual fact, they are the expression of the Spirit. The work He does and the words He speaks represent His substance.

from “Practice (7)” in The Word Appears in the Flesh

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.

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

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. Be it His humanity or divinity, both submit to the will of the heavenly Father. The substance of Christ is the Spirit, that is, the divinity. Therefore, His substance is that of God Himself; this substance will not interrupt His own work, and He could not possibly do anything that destroys His own work, nor would He ever utter any words that go against His own will. Therefore, the incarnate God would absolutely never do any work that interrupts His own management. This is what all man should understand. The essence of the work of the Holy Spirit is to save man and is for the sake of God’s own management. Similarly, the work of Christ is to save man and is for the sake of God’s will. 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.

The substance of God itself wields authority, but He is able to fully submit to the authority that comes from Him. Be it the work of the Spirit or the work of the flesh, neither conflicts with the other. The Spirit of God is the authority over all creation. The flesh with the substance of God is also possessed of authority, but God in the flesh can do all the work that obeys the will of the heavenly Father. This cannot be attained or conceived by any man. God Himself is authority, but His flesh can submit to His authority. This is the inner meaning of the words: “Christ obeys the will of God the Father.” God is a Spirit and can do the work of salvation, as can God become man. Anyway, God Himself does His own work; He neither interrupts nor interferes, much less carries out work that is mutually conflicting, for the substance of the work done by the Spirit and the flesh are alike. Be it the Spirit or the flesh, both work to fulfill one will and to manage the same work. Though the Spirit and the flesh have two disparate qualities, their substances are the same; both have the substance of God Himself, and the identity of God Himself. God Himself has no elements of disobedience; His substance is good. He is the expression of all beauty and goodness, as well as all love. Even in the flesh, God does not do any that disobeys God the Father. Even at the expense of sacrificing His life, He would be whole-heartedly willing and make no other choice. God has no elements of self-rightness and self-importance, or those of conceit and arrogance; He has no elements of crookedness. All that disobeys God comes from Satan; Satan is the source of all ugliness and wickedness. The reason that man has qualities alike those of Satan is because man has been corrupted and worked on by Satan. Christ has not been corrupted by Satan, hence He has only the characteristics of God and none of those of Satan. No matter how arduous the work or weak the flesh, God, while He lives in the flesh, will never do anything that interrupts the work of God Himself, much less forsake the will of God the Father in disobedience. He would rather suffer pains of the flesh than go against the will of God the Father; it is just as Jesus said in prayer, “Father, if it be possible, let this cup pass from Me; nevertheless, not as I will, but as You will.” Man will choose, but Christ would not. Though He has the identity of God Himself, He still seeks the will of God the Father, and fulfills what is entrusted to Him by God the Father, from the perspective of the flesh. This is something that is unattainable to man. That which comes from Satan cannot have the substance of God, only one that disobeys and resists God. It cannot fully obey God, much less willingly obey the will of God. All man apart from Christ can do that which resists God, and not one can directly undertake the work entrusted by God; not one is able to regard the management of God as their own duty to perform. Submitting to the will of God the Father is the substance of Christ; disobedience against God is the characteristic of Satan. These two qualities are incompatible, and any who has the qualities of Satan cannot be called Christ. The reason that man cannot do the work of God in His stead is because man does not have any of the substance of God. Man works for God for the sake of man’s personal interests and of his future prospects, but Christ works to carry out the will of God the Father.

The humanity of Christ is governed by His divinity. Though He is in the flesh, His humanity is not entirely like that of a man of the flesh. He has His own unique character, and this too is governed by His divinity. His divinity has no weakness; the weakness of Christ refers to that of His humanity. To a certain degree, this weakness constrains His divinity, but such limits are within a certain scope and time, and are not boundless. When it comes time to carry out the work of His divinity, it is done regardless of His humanity. The humanity of Christ is entirely directed by His divinity. Aside from the normal life of His humanity, all other actions of His humanity are influenced, affected and directed by His divinity. Though Christ has a humanity, it does not disrupt the work of His divinity. This is precisely because the humanity of Christ is directed by His divinity; though His humanity is not mature in His conduct before others, it does not affect the normal work of His divinity. When I say that His humanity has not been corrupted, I mean that the humanity of Christ can be directly directed by His divinity, and that He is possessed of a higher sense than that of the ordinary man. His humanity is most suited to being directed by the divinity in His work; His humanity is ablest to express the work of the divinity, as well as ablest to submit to such work. As God works in the flesh, He never loses sight of the duty that a man in the flesh ought to fulfill; He is able to worship God in heaven with a true heart. He has the substance of God, and His identity is that of God Himself. It is only that He has come to earth and become a created being, with the exterior shell of a created being, and now possessed of a humanity that He did not have before; He is able to worship God in heaven. This is the being of God Himself and is inimitable to man. His identity is God Himself. It is from the perspective of the flesh that He worships God; therefore, the words “Christ worships God in heaven” are not in error. What He asks of man is precisely His own being; He has already achieved all that He asks of man prior to asking such of them. He would never make demands of others while He Himself gets free from them, for this all constitutes His being. Regardless of how He carries out His work, He would not act in a manner that disobeys God. No matter what He asks of man, no demand exceeds that which is attainable by man. All that He does is carrying out the will of God and is for the sake of His management. The divinity of Christ is above all men, therefore He is the highest authority of all created beings. This authority is His divinity, that is, the disposition and being of God Himself, which determines His identity. Therefore, no matter how normal His humanity, it is undeniable that He has the identity of God Himself; no matter from which standpoint He speaks and howsoever He obeys the will of God, it cannot be said that He is not God Himself. Foolish and ignorant men often regard the normal humanity of Christ as a flaw. No matter how He expresses and reveals the being of His divinity, man is unable to acknowledge that He is Christ. And the more that Christ demonstrates His obedience and humility, the more lightly foolish men regard Christ. There are even those who adopt toward Him an attitude of exclusion and contempt, yet place those “great men” of lofty images upon the table to be worshiped. Man’s resistance to and disobedience of God come from the fact that the substance of the incarnate God submits to the will of God, as well as from the normal humanity of Christ; herein lies the source of man’s resistance to and disobedience of God. If Christ had neither the guise of His humanity nor sought the will of God the Father from the perspective of a created being, but was instead possessed of a super humanity, then there likely would be no disobedience in any man. The reason man is always willing to believe in an invisible God in heaven is because God in heaven has no humanity and He does not have a single quality of a created being. So man always regards Him with the greatest esteem, but holds an attitude of contempt toward Christ.

Though Christ on earth is able to work on behalf of God Himself, He does not come with the intention of showing all men His image in the flesh. He does not come for all men to see Him; He comes to allow man to be led by His hand, thereby entering into the new age. The function of Christ’s flesh is for the work of God Himself, that is, for the work of God in the flesh, and not to enable man to fully understand the substance of His flesh. No matter how He works, it does not exceed that which is attainable to the flesh. No matter how He works, He does so in the flesh with a normal humanity, and does not fully reveal to man the true countenance of God. Additionally, His work in the flesh is never as supernatural or inestimable as man conceives. Even though Christ represents God Himself in the flesh and carries out in person the work that God Himself ought to do, He does not deny the existence of God in heaven, nor does He feverishly proclaim His own deeds. Rather, He humbly remains hidden within His flesh. Apart from Christ, those who falsely claim to be Christ do not have His qualities. When juxtaposed against the arrogant and self-exalting disposition of those false Christs, it becomes apparent what manner of flesh is truly Christ. The more false they are, the more such false Christs show off themselves, and the more capable they are of working signs and wonders to deceive man. False Christs do not have the qualities of God; Christ is not tainted by any element belonging to false Christs. God becomes flesh only to complete the work of the flesh, not simply to allow all men to see Him. Rather, He lets His work affirm His identity, and allows what He reveals to attest to His substance. His substance is not baseless; His identity was not seized by His hand; it is determined by His work and His substance. Though He has the substance of God Himself and is capable of doing the work of God Himself, He is still, after all, flesh unlike the Spirit. He is not God with the qualities of the Spirit; He is God with the shell of flesh. Therefore, no matter how normal and how weak He is, and howsoever He seeks the will of God the Father, His divinity is undeniable. In the incarnate God exists not only a normal humanity and its weaknesses; there exists even more the wonderfulness and unfathomableness of His divinity, as well as all His deeds in the flesh. Therefore, both humanity and divinity actually and practically exist within Christ. This is not in the least empty or supernatural. He comes to earth with the primary objective of carrying out work; it is imperative to be possessed of a normal humanity to carry out work on earth; otherwise, however great the power of His divinity, its original function cannot be put to good use. Though His humanity is of great importance, it is not His substance. His substance is the divinity; therefore, the moment He begins to perform His ministry on earth is the moment He begins to express the being of His divinity. His humanity is solely to sustain the normal life of His flesh so that His divinity can carry out work as normal in the flesh; it is the divinity that directs His work entirely. When He completes His work, He will have fulfilled His ministry. What man ought to know is the entirety of His work, and it is through His work that He enables man to know Him. Over the course of His work, He quite fully expresses the being of His divinity, which is not a disposition tainted by humanity, or a being tainted by thought and human behavior. When the time comes when all His ministry has come to an end, He will have already perfectly and fully expressed the disposition that He ought to express. His work is not instructed by any man; the expression of His disposition is also quite free, is not controlled by the mind or processed by thought, but is revealed naturally. This cannot be achieved by any man. Even if the surroundings are harsh or the conditions do not permit, He is able to express His disposition at the appropriate time. One who is Christ expresses the being of Christ, while those who are not do not have the disposition of Christ. Therefore, even if all resist Him or have notions of Him, none can deny on the basis of man’s notions that the disposition expressed by Christ is that of God. All those who pursue Christ with a true heart or seek God with intent will admit that He is Christ based on the expression of His divinity. They would never deny Christ on the basis of any aspect of Him that does not conform to man’s notions. Though man is very foolish, all know exactly what is the will of man and what originates from God. It is merely that many people intentionally resist Christ due to their own intents. If not for this, not a single man would have reason to deny the existence of Christ, for the divinity expressed by Christ does indeed exist, and His work can be witnessed by the naked eye of all.

The work and expression of Christ determines His substance. He is able to complete with a true heart that which has been entrusted to Him. He is able to worship God in heaven with a true heart, and with a true heart seek the will of God the Father. This is all determined by His substance. And so too is His natural revelation determined by His substance; the reason His natural revelation is so called is because His expression is not an imitation, or the result of education by man, or the result of many years of cultivation by man. He did not learn it or adorn Himself with it; rather, it is inherent within Him. Man may deny His work, His expression, His humanity, and the entire life of His normal humanity, but none can deny that He worships God in heaven with a true heart; none can deny that He has come to fulfill the will of the heavenly Father, and none can deny the sincerity with which He seeks God the Father. Though His image is not pleasing to the senses, His discourse not possessed of an extraordinary air, and His work not as earth-shattering or heaven-shaking as man imagines, He is indeed Christ, who fulfills the will of the heavenly Father with a true heart, completely submits to the heavenly Father, and is obedient to the death. This is because His substance is the substance of Christ. This truth is hard for man to believe but does indeed exist. When the ministry of Christ has been completely fulfilled, man will be able to see from His work that His disposition and His being represent the disposition and being of God in heaven. At that time, the summation of all His work can affirm that He is indeed the flesh which the Word becomes, and not alike that of a flesh and blood man.

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

He makes painstaking efforts for us, loses sleep and appetite for us, weeps for us, sighs for us, groans in sickness for us, suffers humiliation for the sake of our destination and salvation, and His heart bleeds and sheds tears for our numbness and rebelliousness. Such being and possessions of His are beyond an ordinary person, and cannot be possessed or attained by any of the corrupted. He has tolerance and patience possessed by no ordinary person, and His love is not possessed by any created being. No one apart from Him can know all of our thoughts, or have such a grasp of our nature and substance, or judge the rebelliousness and corruption of mankind, or speak to us and work among us like this on behalf of the God of heaven. No one except for Him can possess the authority, wisdom, and dignity of God; the disposition of God and what He has and is are issued forth, in their entirety, from Him. No one apart from Him can show us the way and bring us light. No one apart from Him can reveal the mysteries God has not disclosed from creation until today. No one apart from Him can save us from Satan’s bondage and our corrupt disposition. He represents God, and expresses the heart’s voice of God, the exhortations of God, and the words of judgment of God toward all mankind. He has begun a new age, a new era, and brought a new heaven and earth, new work, and He has brought us hope, and ended the life we led in vagueness, and allowed us to fully behold the path of salvation. He has conquered our whole being, and gained our hearts. From that moment onward, our minds become conscious, and our spirits seem to be revived: This ordinary, insignificant person, who lives among us and has long been rejected by us—is He not the Lord Jesus, who is ever in our thoughts, and whom we long for night and day? It is He! It’s really Him! He is our God! He is the truth, the way, and the life!

from “Beholding the Appearance of God in His Judgment and Chastisement” in The Word Appears in the Flesh

Whatever the age or place in which God is incarnated, the principles for His work in the flesh remain unchanging. He cannot become flesh yet transcend the flesh to work; moreover, He cannot become flesh yet not work within the normal humanity of the flesh. Otherwise, the significance of God’s incarnation would dissolve into nothing, and the Word become flesh would become entirely meaningless. Moreover, only the Father in heaven (the Spirit) knows of God’s incarnation, and none other, not even the flesh Himself or the messengers of heaven. As such, God’s work in the flesh is even more normal and better able to demonstrate that indeed the Word becomes flesh; the flesh means an ordinary and normal man.

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

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

What is covered in the expressions of the Spirit? Sometimes the practical God works in humanity, and sometimes in divinity—but overall, in both cases the Spirit is in command. … The practical God Himself that is spoken of today works both in humanity and in divinity. Through the appearance of the practical God, His normal human work and life and His completely divine work are achieved. His humanity and divinity are combined in one, and the work of both is[a] accomplished through words; whether in humanity or divinity, He utters words. When God works in humanity, He speaks the language of humanity, so that people may engage and understand. His words are spoken plainly, and are easy to understand, such that they can be provided to all people; regardless of whether these people are possessed of knowledge, or poorly educated, they can all receive God’s words. God’s work in divinity is also carried out through words, but it is full of provision, it is full of life, it is untainted by human meaning, it does not involve human preferences, and it is without human limits, it is outside the bounds of any normal humanity; it, too, is carried out in the flesh, but it is the direct expression of the Spirit. … God’s appearance in the flesh means that all of the work and words of the Spirit of God are done through His normal humanity, and through His incarnate flesh. In other words, God’s Spirit both directs His human work and carries out the work of divinity in the flesh, and in God incarnate you can see both God’s work in humanity and completely divine work; this is the real significance of the practical God’s appearance in the flesh. If you can see this clearly, you will be able to connect all of the different parts of God, and will cease to place too much of a premium on His work in divinity, and to be too dismissive of His work in humanity, and you will not go to extremes, nor take any detours. Overall, the meaning of the practical God is that the work of His humanity and of His divinity, as directed by the Spirit, is expressed through His flesh, so that people can see that He is vivid and lifelike, and real and actual.

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

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