God does not come to the earth to perfect His normal humanity, nor to perform the work of normal humanity. He comes only to do the work of divinity in normal humanity. What God speaks of normal humanity is not as people imagine. Man defines “normal humanity” as having a wife, or a husband, and sons and daughters, which are proof that one is a normal person; God, however, does not see it this way. He sees normal humanity as having normal human thoughts, normal human lives, and being born of normal people. But His normality does not include having a wife, or a husband, and children in the way that man speaks about normality. That is, to man, the normal humanity that God speaks of is what man would consider the absence of humanity, almost lacking in emotion and seemingly devoid of fleshly needs, just like Jesus, who had only the exterior of a normal person and took on the appearance of a normal person, but in essence did not entirely possess all that a normal person should possess. From this it can be seen that the incarnate God’s essence does not encompass the entirety of normal humanity, but only a portion of the things which people should possess, in order to support the routines of normal human life and sustain normal human powers of reason. But these things have nothing to do with what man considers normal humanity. They are what God incarnate should possess. There are those who maintain, however, that God incarnate can be said to possess normal humanity only if He has a wife, sons and daughters, a family; without these things, they say, He is not a normal person. I ask you then, “Does God have a wife? Is it possible for God to have a husband? Can God have children?” Are these not fallacies? Yet the incarnate God cannot spring from a crack between rocks or fall down from the sky. He can only be born into a normal human family. That is why He has parents and sisters. These are the things that the normal humanity of the incarnate God should have. Such was the case with Jesus; Jesus had a father and mother, sisters and brothers, and all this was normal. But if He had had a wife and sons and daughters, then His would not have been the normal humanity that God intended for the God incarnate to possess. If this were the case, He would not have been able to work on behalf of divinity. It was precisely because He did not have a wife or children, and yet was born of normal people into a normal family, that He was able to do the work of divinity. To clarify this further, what God considers a normal person is a person born into a normal family. Only such a person is qualified to do divine work. If, on the other hand, the person had a wife, children, or a husband, that person would not be able to do divine work, because they would possess only the normal humanity that humans require but not the normal humanity that God requires. That which is deemed by God, and what people understand, are often hugely different, leagues apart. In this stage of God’s work there is much that runs counter to and vastly differs from people’s notions. One could say that this stage of God’s work consists entirely of divinity working hands-on, with humanity playing a supporting role. Because God comes to the earth to perform His work Himself, rather than allowing man to put his hand to it, He incarnates Himself in the flesh (in an incomplete, normal person) to do His work. He uses this incarnation to present mankind with a new age, to tell mankind of the next step in His work, and to ask people to practice in accordance with the path described in His words. Thus is God’s work in the flesh concluded; He is about to depart mankind, no longer residing in the flesh of normal humanity, but rather moving away from man to proceed upon another part of His work. Then, using people after His own heart, He continues His work on earth among this group of people, but in their humanity.

—The Word, Vol. 1. The Appearance and Work of God. The Essential Difference Between the Incarnate God and the People Used by God