Daily Words of God | "The Essence of the Flesh Inhabited by God" | Excerpt 104
Why do I say that the meaning of incarnation was not completed in Jesus’ work? Because the Word did not entirely become flesh. What Jesus did was only one part of God’s work in the flesh; He only did the redemptive work and did not do the work of completely gaining man. For this reason God has become flesh once again in the last days. This stage of the work is also done in an ordinary flesh, done by an utterly normal human being, one whose humanity is not in the least bit transcendent. In other words, God has become a complete human being, and it is a person whose identity is that of God, a complete human being, a complete flesh, who is performing the work. To the human eye, He is just a flesh who is not transcendent at all, a very ordinary person who can speak the language of heaven, who shows no miraculous signs, works no miracles, much less exposes the inside truth about religion in great meeting halls. The work of the second incarnate flesh seems to people utterly unlike that of the first, so much so that the two seem to have nothing in common, and nothing of the first’s work can be seen this time. Though the work of the second incarnate flesh is different from that of the first, that does not prove that Their source is not one and the same. Whether Their source is the same depends on the nature of the work done by the fleshes and not on Their outer shells. During the three stages of His work, God has been incarnated twice, and both times the work of God incarnate inaugurates a new age, ushers in a new work; the incarnations complement each other. It is impossible for human eyes to tell that the two fleshes actually come from the same source. Needless to say, it is beyond the capacity of the human eye or of the human mind. But in Their essence They are the same, for Their work originates from the same Spirit. Whether the two incarnate fleshes arise from the same source cannot be judged by the era and the place in which They were born, or other such factors, but by the divine work expressed by Them. The second incarnate flesh does not perform any of the work that Jesus did, for God’s work does not adhere to convention, but each time it opens up a new path. The second incarnate flesh does not aim to deepen or solidify the impression of the first flesh in people’s minds, but to complement it and to perfect it, to deepen man’s knowledge of God, to break all the rules that exist in people’s hearts, and to wipe out the fallacious images of God in their hearts. It can be said that no individual stage of God’s own work can give man a complete knowledge of Him; each gives only a part, not the whole. Though God has expressed His disposition in full, because of man’s limited faculties of understanding, his knowledge of God still remains incomplete. It is impossible, using human language, to convey the entirety of God’s disposition; how much less can a single stage of His work fully express God? He works in the flesh under the cover of His normal humanity, and one can only know Him by the expressions of His divinity, not by His bodily shell. God comes into the flesh to allow man to know Him by means of His various work, and no two stages of His work are alike. Only in this way can man have a full knowledge of God’s work in the flesh, not confined to one single facet. Though the work of the two incarnate fleshes is different, the essence of the fleshes, and the source of Their work, are identical; it is just that They exist to perform two different stages of the work, and arise in two different ages. No matter what, God’s incarnate fleshes share the same essence and the same origin—this is a truth no one can deny.