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.
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 corrupt satanic disposition still remained within man.
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 corrupt satanic disposition still remained within man.
God’s saving of man is not done directly using the method of the Spirit and the identity of the Spirit, for His Spirit can neither be touched nor seen by man, neither can man draw near.
God’s saving of man is not done directly using the method of the Spirit and the identity of the Spirit, for His Spirit can neither be touched nor seen by man, neither can man draw near.
The Lord Jesus said, “I and My Father are one” (John 10:30). “Have I been so long time with you, and yet have you not known Me, Philip? ……” (John 14:9–10).
For mankind to have progressed this far is a situation without precedent. God’s work and the entry of man advance shoulder to shoulder, and thus God’s work, too, is a spectacular event without parallel.
The “incarnation” is God’s appearance in the flesh; God works among created mankind in the image of the flesh. So for God to be incarnated, He must first be flesh, flesh with normal humanity; this is the most basic prerequisite.
Work and entry are inherently practical; they refer to God’s work and man’s entry. Man’s complete inability to penetrate into God’s true face and God’s work has brought the utmost difficulty to his entry.