Bible Verses for Reference:

“Be you therefore ready also: for the Son of man comes at an hour when you think not” (Luke 12:40).

“For as the lightning, that lightens out of the one part under heaven, shines to the other part under heaven; so shall also the Son of man be in His day. But first must He suffer many things, and be rejected of this generation” (Luke 17:24–25).

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

“And has given Him authority to execute judgment also, because He is the Son of man” (John 5:27).

Relevant Words of God:

Jesus said that He would arrive as He had departed, but do you know the true meaning of His words? Can it be that He told this group of you? All you know is that He will arrive as He departed, riding on a cloud, but do you know exactly how God Himself does His work? If you were truly able to see, then how are the words that Jesus spoke to be explained? He said: When the Son of man comes in the last days, He Himself will not know, the angels will not know, the messengers in heaven will not know, and all humanity will not know. Only the Father will know, that is, only the Spirit shall know. Even the Son of man Himself does not know, yet you are able to see and know? If you were capable of knowing and seeing with your own eyes, would these words not have been spoken in vain? And what did Jesus say at the time? “Of that day and hour knows no man, not the angels of heaven, nor the Son, but My Father only. But as the days of Noah were, so shall also the coming of the Son of man be. … Therefore be you also ready: for in such an hour as you think not the Son of man comes.” When that day comes, the Son of man Himself will not know it. The Son of man refers to the incarnate flesh of God, a normal and ordinary person. Even the Son of man Himself does not know, so how could you know? Jesus said that He would arrive as He had departed. When He arrives, even He Himself does not know, so can He inform you in advance? Are you able to see His arrival? Is that not a joke?

—The Word, Vol. 1. The Appearance and Work of God. The Vision of God’s Work (3)

God became flesh because the object of His work is not the spirit of Satan, or anything that is not of the flesh, 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; even more so, it is because man is the object of corruption that God has chosen man as the only object of His work throughout all the stages of His salvation work. Man is a mortal being, is of flesh and blood, and God is the only One who can save man. Thus, God must become flesh that possesses the same attributes as man in order to do His work, so that His work might achieve better effects. God must become flesh to do His work precisely because man is of the flesh, and incapable of overcoming sin or divesting himself of the flesh.

—The Word, Vol. 1. The Appearance and Work of God. Corrupt Mankind Is in Greater Need of the Salvation of the Incarnate God

God’s saving of man is not done directly by means of the Spirit and with the identity of the Spirit, for His Spirit can neither be touched nor seen by man, nor can man draw near. If He tried to save man directly as the Spirit, man would be unable to receive His saving grace. If God did not put on the outer shell of a created human being, there would be no way for man to receive this saving grace. For man absolutely has no way of approaching Him, just as no one was able to go near the cloud of Jehovah. Only by becoming a created human being, that is, only by putting His Way into the flesh that He is about to become, can He personally work the Way into all who follow Him. Only then can man personally hear and see His Way, and also gain His Way, and by this means come to be fully saved. If God did not become flesh, no one of flesh and blood would be able to receive such great saving grace, nor would a single person be saved. If the Spirit of God worked directly in the midst of mankind, all humanity would be struck down, or, with no way of coming into contact with God, they would be completely taken captive by Satan. The first incarnation was to redeem man from sin, to redeem him by means of the fleshly body of Jesus, that is, He saved man from the cross, but the satanic corrupt dispositions still remained within man. The second incarnation is no longer to serve as a sin offering but rather to save fully those who were redeemed from sin. This is done so that those whose sins have been forgiven may be free from sin and fully purified, and attain dispositional change, and thus break free of Satan’s influence of darkness and return before the throne of God. Only in this way can man be fully sanctified. After the Age of Law had come to an end, and beginning with the Age of Grace, God commenced the work of salvation, which continues into the last days, when God performs the work of judging and chastising the human race for their rebelliousness, thereby completely purifying mankind. Only after this will God conclude His work of salvation and enter into rest. Therefore, in the three stages of work, only twice has God become flesh to carry out His work among man Himself. That is because only one in the three stages of work is to guide people in leading their lives, while the other two consist of the work of salvation. Only by becoming flesh can God live alongside man, experience the suffering of the world, and live in a normal body of flesh. Only in this way can He supply people with the practical Way that they need as created beings. It is through the incarnation of God that man receives the full saving grace from God, not directly from heaven through his own supplication. Man is of flesh and blood, he has no way of seeing the Spirit of God, much less of approaching His Spirit, so all that he can come into contact with is God’s incarnate flesh. Only by means of this is man able to grasp all of the Way and all the truths and receive the full saving grace.

—The Word, Vol. 1. The Appearance and Work of God. The Mystery of the Incarnation (4)

The incarnate God has come in the flesh entirely because of the needs of corrupt man. It is because of the needs of man, not of God, and all the prices He has paid and all His suffering are for the sake of mankind, and not for the benefit of God Himself. There are no gain and loss or rewards for God; what He obtains is not something that He reaps, but that which was originally owed to Him. The purpose behind all that He does for mankind and all the prices He has paid for mankind is not so that He might gain more rewards, but purely for the sake of mankind. Though God’s work in the flesh involves many unimaginable difficulties, the effects that it ultimately achieves far exceed those of the work done directly by the Spirit. The work of the flesh entails quite a large number of difficulties, and the flesh cannot possess the same great identity as the Spirit, He cannot carry out supernatural deeds like the Spirit, much less can He possess the same authority as the Spirit. Yet the essence 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 what all people need. 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 comes into contact. What is 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 practical deeds of God. The work of the Spirit is shrouded in mystery; it is difficult for mortal beings to predict, and even harder for them to see, and so they can only imagine things about it based on nothing. The work of the flesh, however, is normal and practical, and possessed of rich wisdom, and is a fact that can be personally seen by the eyes of mortal man; man can personally appreciate the wisdom of the work of God, and has no need to employ his bountiful imagination. This is the accuracy and practical 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 cannot provide any clear meaning. They can only provide a moving, or a roughly similar meaning, and cannot give an instruction with words. The work of God in the flesh, however, is greatly different: It involves the accurate guidance of words, and there are clear intentions and 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 His work is vastly different from that of the Spirit. The work of the Spirit is only suitable for a limited scope and cannot replace the work of the flesh. The precise goals required of man through the work of the flesh, and the practical value of the knowledge that man obtains through this work, far surpass the preciseness and practical value of the work of the Spirit. For corrupt people, only work that provides accurate words and clear goals to pursue, and is visible and tangible, is the most valuable kind of work. Only realistic work and timely guidance are suited to man’s tastes, and only practical 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 old corrupt and depraved disposition. Although the Spirit is the inherent essence 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.

—The Word, Vol. 1. The Appearance and Work of God. Corrupt Mankind Is in Greater Need of the Salvation of the Incarnate God

Though the incarnate flesh of God is far from matching God’s identity and status, and seems to man to be incompatible with His actual worth, this flesh, who does not possess the inherent image of God, or the inherent identity of God, can do the work that God’s Spirit is unable to do directly. Such is the inherent significance and value of God’s incarnation, and it is this significance and value which man is unable to comprehend and acknowledge. Though all mankind look up to God’s Spirit and look down on God’s flesh, irrespective of how they view or think, the practical significance and value of the flesh far exceed those of the Spirit. Of course, this is only with regard to corrupt mankind. For everyone who seeks the truth and longs for the appearance of God, the Spirit’s work can only provide moving or inspiration, and a sense of wonder that this work is marvelous, unfathomable, and unimaginable, and a sense that it is great, transcendent, and admirable, yet also unattainable and unreachable to all. Man and the Spirit of God can only look upon each other from afar, as if there were a great distance between them, and they can never be alike, as if man and God were 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 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 practical objectives to pursue, explicit words, and a sense that He is practical and normal, that He is humble and ordinary. Although man may be afraid of Him, for most people He is quite approachable. Man can behold His face, and hear His voice, and he does not need to look upon Him from afar. This flesh feels near to man, not distant, or unfathomable, but visible and accessible, for this flesh is in the same world as man.

—The Word, Vol. 1. The Appearance and Work of God. Corrupt Mankind Is in Greater Need of the Salvation of the Incarnate God

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 therefore not carried out in the spiritual realm, 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, and, moreover, man would have difficulty accepting this, for the Spirit is unable to come face-to-face with man. Just in light of this point, the effects would not be immediate, much less would man be able to behold with greater clarity the disposition of God which must not be offended. Satan can only be fully defeated if God in the flesh judges the corruption of mankind. God in the flesh is also a person with normal humanity, yet He can directly judge the unrighteousness of man; this is the mark of His innate holiness, and of His singularness. Only God is qualified to, and is in the position to, judge man, for He is possessed of the truth, and righteousness, and so He is able to judge man. Those who are without truth and righteousness are not fit to judge others. If this work were done by the Spirit of God, then it would not mean victory over Satan. The Spirit is inherently loftier 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 rebelliousness and could not reveal all of man’s unrighteousness. For the work of judgment is also carried out through man’s notions about God, and man has never had any notions about the Spirit, and so the Spirit is incapable of better revealing the unrighteousness of man, much less of thoroughly exposing such unrighteousness. The incarnate God is the enemy of all those who do not know Him. Through judging man’s notions about Him and their opposition to Him, He exposes all the rebelliousness 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. Man progresses from opposing Him to submitting to Him, from persecuting Him to accepting Him, from having notions about Him to knowing Him, and from rejecting Him to loving Him—these are the effects of the work of the incarnate God. Man is only saved through the acceptance of His judgment, man only gradually comes to know Him through the words of His mouth, man is conquered by Him during his opposition to Him, and he receives the life supply from Him during the acceptance of His chastisement. All of this work is the work of God in the flesh, and not the work of God in His identity as the Spirit.

—The Word, Vol. 1. The Appearance and Work of God. Corrupt Mankind Is in Greater Need of the Salvation of the Incarnate God

The greatest strength of His work in the flesh is that He can leave accurate words and exhortations, and His precise intentions for mankind to those who follow Him, so that afterward His followers can more accurately and in more practical terms pass on all of His work in the flesh, and His intentions for the whole of mankind, to those who accept this way. Only God in the flesh working among man truly makes God’s being together and living together with man a reality, and 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 He also concludes the age of mankind’s belief in the nebulous gods. In particular, the work of God’s last incarnation brings all mankind into an age that is more realistic, more practical, and more beautiful. This work not only concludes the age of law and regulations but, more importantly, it makes known to mankind the God who is practical and normal, who is righteous and holy, who unlocks the work of the management plan and who 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. This work brings the age of nebulousness to a complete end, it concludes the age in which the whole of mankind wished to seek God’s face but was unable to, it ends the age in which the whole of mankind served Satan, and it 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 in place of God’s Spirit. Only when God works in His flesh, do those who follow Him no longer seek and grope after those things which seem to both exist and not exist, and cease to guess at the intentions of the nebulous gods. When God spreads His work in the flesh, those who follow Him shall pass on the work that He has done in the flesh to all religions and denominations, and they shall disseminate 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, and shall be things personally seen and heard by man—it shall be facts and not hearsay. These facts are the evidence with which He spreads the work, and they 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 imaginings, 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 for man any more evidence or any more facts of God’s work. Man would never behold the real face of God, he would always believe in a nebulous god that does not exist. Man would never behold the face of God, nor would 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 becoming flesh and coming among man to personally do His work. This is the most ideal way for God to appear to man, and for man to see God and come to know the true face of God, and it cannot be achieved by a non-incarnate God.

—The Word, Vol. 1. The Appearance and Work of God. Corrupt Mankind Is in Greater Need of the Salvation of the Incarnate God

The work of God in the flesh must be done in the flesh. If it were done directly by the Spirit of God, it would yield no effects. Even if it were done by the Spirit, the work would be of no great significance, and would ultimately be unconvincing. All created beings wish to know whether the work of the Creator has significance, and what it represents, and what it is done for the sake of, and whether the work of God is full of authority and wisdom, and whether it is of the utmost value and significance. The work He does is done for the salvation of the whole of mankind, for the sake of defeating Satan, and for bearing testimony to Himself among all things. As such, the work that He does must be of great significance. The flesh of man has been corrupted by Satan, and it has been most deeply blinded, and profoundly harmed. The most fundamental reason why God works personally in the flesh is that the object of His salvation is man, who is of the flesh, and that Satan also uses the flesh of man to disturb the work of God. The battle with Satan is actually the work of conquering man, and at the same time, man is also the object of God’s salvation. Thus, God becoming flesh to do His work is of utmost necessity. Satan corrupted the flesh of man, and man became the embodiment of Satan, and became the object to be defeated by God. Therefore, the work of doing battle with Satan and saving mankind occurs on earth, and God must become human in order to do battle with Satan. This is work of the utmost practicality. When God is working in the flesh, He is actually doing battle with Satan in the flesh. When He works in the flesh, He is doing His work of the spiritual realm, and He makes the whole of His work in the spiritual realm real on earth. The one who is conquered is man, man who is rebellious to Him, and the one who is defeated is the embodiment of Satan (of course, this is also man), who is in enmity to Him, and the one who is ultimately saved is also man. Thus, it is even more necessary for God to become a human who has the outer shell of a created being, so that He is able to do actual battle with Satan, to conquer man, who is rebellious to Him and possessed of the same outer shell as Him, and to save man, who has the same outer shell as Him and has been harmed by Satan. His enemy is man, the object of His conquest is man, and the object of His salvation is man, who was created by Him. So He must become human, and in this way, His work becomes much easier—He is able to defeat Satan and conquer mankind, and even more so able to save mankind. … This flesh is so important to mankind because He is man and, even more so, He is God, because He can do the work that no ordinary man of flesh can do, and because He can save corrupt man, who lives together with Him on earth. Though He is also human, the incarnate God is more important to mankind than any person of value, for He can do the work that cannot be done by the Spirit of God, is more able than the Spirit of God to bear testimony to God Himself, and is more able than the Spirit of God to fully gain mankind. As a result, although this flesh is normal and ordinary, in terms of His contribution to mankind and His significance to the existence of mankind, He is highly precious, and the actual value and significance of this flesh is immeasurable to any human. Although this flesh cannot directly destroy Satan, He can use His work to conquer mankind and defeat Satan, and make Satan fully yield to His dominion. It is because God is incarnated that He can defeat Satan and is able to save mankind. He does not directly destroy Satan, but instead becomes flesh to do the work to conquer mankind, who has been corrupted by Satan. In this way, He can better bear testimony to Himself among His created beings, and He can better save corrupted man. God incarnate’s defeat of Satan bears greater testimony, and is more convincing, than the direct destruction of Satan by the Spirit of God. God in the flesh is more beneficial for man knowing the Creator and is better able to bear testimony to Himself among His created beings.

—The Word, Vol. 1. The Appearance and Work of God. Corrupt Mankind Is in Greater Need of the Salvation of the Incarnate God