I

The “incarnation” is God’s appearance in the flesh;

God works among man in the image of the flesh.

So for God to be incarnated,

He must first be flesh,

a flesh with normal humanity;

this is the most basic prerequisite.

God’s incarnation means God lives and works in the flesh;

in His essence God becomes flesh, a man.

God incarnate’s humanity

exists for the sake of His flesh’s essence;

there is no flesh without humanity;

a person without humanity is not human.

So the humanity of God’s flesh

is an intrinsic property of God’s incarnate flesh.

To say “when God becomes flesh,

He’s entirely divine, not at all human,”

this is blasphemy, this is blasphemy,

for this statement simply doesn’t exist,

and violates the principle, the principle of incarnation.

II

The agent of the work is the divinity

inhabiting His humanity.

His divinity, not His humanity, is at work;

this divinity is hidden in His humanity;

in essence, His complete divinity is at work,

not His humanity.

But the work is performed by His flesh.

One could say He is a man and also is God,

for God becomes a God living in the flesh,

with a human shell and essence,

but also with the essence of God.

Because He is a man with God’s essence,

He is above all humans,

above any man who can do God’s work.

Among all those with a human shell like His,

among all those who has humanity,

only He is the incarnate God Himself—

all others are created humans.

Though they all have humanity,

created humans only have humanity,

while God incarnate is different:

In His flesh He not only has, not only has humanity

but, more importantly, divinity.

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 Word, Vol. 1. The Appearance and Work of God. The Essence of the Flesh Inhabited by God