Almighty God Is the Returned Lord Jesus

Relevant Words of God:

After the work of Jehovah, Jesus became flesh to do His work amongst man. His work was not carried out in isolation, but built upon the work of Jehovah. It was work for a new age after God had concluded the Age of Law. Similarly, after the work of Jesus ended, God still continued His work for the next age, because the entire management of God is always progressing forward. When the old age passes, it will be replaced by a new age, and once the old work has been completed, a new work will continue the management of God. This incarnation is God’s second incarnation following the completion of Jesus’ work. Of course, this incarnation does not occur independently, but is the third stage of work after the Age of Law and the Age of Grace. … When Jesus came into the world of man, He brought the Age of Grace and ended the Age of Law.
During the last days, God once more became flesh, and when He became flesh this time, He ended the Age of Grace and brought the Age of Kingdom. All those who accept the second incarnation of God will be led into the Age of Kingdom, and be able to personally accept the guidance of God. Though Jesus did much work among man, He only completed the redemption of all mankind and became man’s sin offering, and did not rid man of all his corrupt disposition. Fully saving man from the influence of Satan not only required Jesus to take on the sins of man as the sin offering, but also required God to do greater work to completely rid man of his disposition, which has been corrupted by Satan. And so, after man was forgiven his sins, God has returned to flesh to lead man into the new age, and begun the work of chastisement and judgment, and this work has brought man into a higher realm. All those who submit under His dominion shall enjoy higher truth and receive greater blessings. They shall truly live in the light, and shall gain the truth, the way, and the life.

from Preface to The Word Appears in the Flesh

At the time that Jesus was doing His work, man’s knowledge of Him was still vague and unclear. Man always believed Him to be the son of David, and proclaimed Him to be a great prophet, the benevolent Lord who redeemed man’s sins. Some, on the strength of their faith, were healed just from touching the edge of His garment; the blind could see and even the dead could be restored to life. However, man was unable to discover the corrupt satanic disposition deeply rooted within himself, neither did he know how to cast it away. Man received much grace, such as the peace and happiness of the flesh, the faith of one member bringing blessing on an entire family, the healing of sickness, and so on. The rest were the good deeds of man and his godly appearance; if man could live on the basis of these, he was considered an acceptable believer. Only believers of this kind could enter heaven after death, which means that they were saved. But, in their lifetime, these people did not understand at all the way of life. All they did was to commit sins and then confess their sins in a constant cycle without making any path toward changing their disposition: Such was the condition of man in the Age of Grace. Has man received complete salvation? No! Therefore, after that stage of work was finished, there still remained the work of judgment and chastisement. This stage is to make man pure by means of the word and thereby give him a path to follow. This stage would not be fruitful or meaningful if it continued with the casting out of demons, for it would fail to extirpate man’s sinful nature, and man would come to a standstill at the forgiveness of his sins. Through the sin offering, man has been forgiven his sins, for the work of the crucifixion has already come to an end and God has prevailed over Satan. But the corrupt disposition of man still remaining within him, man can still sin and resist God, and God has not gained mankind. That is why in this stage of work God uses the word to expose the corrupt disposition of man, causing him to practice in accordance with the right path. This stage is more meaningful than the previous one, as well as more fruitful, for now it is the word that directly supplies man’s life and enables the disposition of man to be completely renewed; it is a much more thorough stage of work. Therefore, the incarnation in the last days has completed the significance of God’s incarnation and completely finished God’s plan of management for man’s salvation.

from “The Mystery of the Incarnation (4)” in The Word Appears in the Flesh

I was once known as Jehovah. I was also called the Messiah, and people once called Me Jesus the Savior because they loved and respected Me. But today I am not the Jehovah or Jesus that people knew in times past—I am the God who has returned in the last days, the God who shall bring the age to an end. I am the God Himself that rises up at the ends of the earth, replete with My entire disposition, and full of authority, honor and glory. People have never engaged with Me, have never known Me, and have always been ignorant of My disposition. From the creation of the world until today, not one person has seen Me. This is the God who appears to man during the last days but is hidden among man. He resides among man, true and real, like the burning sun and the flaming fire, filled with power and brimming with authority. There is not a single person or thing that shall not be judged by My words, and not a single person or thing that shall not be purified through the burning of fire. Eventually, all nations shall be blessed because of My words, and also smashed to pieces because of My words. In this way, all people during the last days shall see that I am the Savior returned, I am the Almighty God that conquers all of mankind, and I was once the sin offering for man, but in the last days I also become the flames of the sun that burn all things, as well as the Sun of righteousness that reveals all things. Such is My work of the last days. I took this name and am possessed of this disposition so that all people may see that I am a righteous God, and am the burning sun, and the flaming fire. It is so that all may worship Me, the only true God, and so that they may see My true face: I am not only the God of the Israelites, and am not just the Redeemer—I am the God of all creatures throughout heavens and earth and seas.

from “The Savior Has Already Returned Upon a ‘White Cloud’” in The Word Appears in the Flesh

His words carry life power, and show us the way we should walk, and allow us to understand what the truth is. We start to be drawn to His words, we begin to focus on the tone and manner of His speaking, and subconsciously begin to take an interest in the heart’s voice of this unremarkable person. He makes painstaking efforts for us, loses sleep and appetite for us, weeps for us, sighs for us, groans in sickness for us, suffers humiliation for the sake of our destination and salvation, and His heart bleeds and sheds tears for our numbness and rebelliousness. Such being and possessions of His are beyond an ordinary person, and cannot be possessed or attained by any of the corrupted. He has tolerance and patience possessed by no ordinary person, and His love is not possessed by any created being. No one apart from Him can know all of our thoughts, or have such a grasp of our nature and substance, or judge the rebelliousness and corruption of mankind, or speak to us and work among us like this on behalf of the God of heaven. No one except for Him can possess the authority, wisdom, and dignity of God; the disposition of God and what He has and is are issued forth, in their entirety, from Him. No one apart from Him can show us the way and bring us light. No one apart from Him can reveal the mysteries God has not disclosed from creation until today. No one apart from Him can save us from Satan’s bondage and our corrupt disposition. He represents God, and expresses the heart’s voice of God, the exhortations of God, and the words of judgment of God toward all mankind. He has begun a new age, a new era, and brought a new heaven and earth, new work, and He has brought us hope, and ended the life we led in vagueness, and allowed us to fully behold the path of salvation. He has conquered our whole being, and gained our hearts. From that moment onward, our minds become conscious, and our spirits seem to be revived: This ordinary, insignificant person, who lives among us and has long been rejected by us—is He not the Lord Jesus, who is ever in our thoughts, and whom we long for night and day? It is He! It’s really Him! He is our God! He is the truth, the way, and the life!

from “Beholding the Appearance of God in His Judgment and Chastisement” in The Word Appears in the Flesh

The work being done at present has pushed forward the work of the Age of Grace; that is, the work under the entire six-thousand-year management plan has moved forward. Though the Age of Grace has ended, God’s work has made progress. Why do I say time and again that this stage of work builds upon the Age of Grace and the Age of Law? This means that the work of this day is a continuation of the work done in the Age of Grace and an advance over that done in the Age of Law. The three stages are tightly interconnected and each link in the chain is closely tied to the next. Why do I also say that this stage of work builds on that done by Jesus? Supposing that this stage did not build on the work done by Jesus, He would have to be crucified again in this stage, and the redemptive work of the previous stage would have to be done all over again. This would be meaningless. And so it is not that the work is completely finished, but that the age has moved forward and the level of the work has been raised even higher than before. It may be said that this stage of work is built on the foundation of the Age of Law and on the rock of Jesus’ work. The work is built stage by stage, and this stage is not a new beginning. Only the combination of the three stages of work may be deemed the six-thousand-year management plan. The work at this stage is done on the foundation of the work of the Age of Grace. If these two stages of work were unrelated, then why is the crucifixion not repeated in this stage? Why do I not bear the sins of man? I do not come through conception by the Holy Spirit in this stage, nor do I bear the sins of man through crucifixion; rather, I am here to chastise man directly. If My chastisement of man and My coming now not by the conception of the Holy Spirit did not follow the crucifixion, then I would not be qualified to chastise man. It is precisely because I am one with Jesus that I come directly to chastise and judge man. The work at this stage is built entirely on the work in the preceding stage. That is why only work of this kind can bring man, step by step, into salvation. Jesus and I come from one Spirit. Even though We are unrelated in Our fleshes, Our Spirits are one; even though the content of what We do and the work that We take on are not the same, We are alike in essence. Our fleshes take different forms, but this is due to the change in era and the differing requirements of Our work; Our ministries are not alike, so the work We bring forth and the disposition We reveal to man are also different. That is why what man sees and understands this day is unlike that of the past; this is so because of the change in era. … These things have no impact on Their respective work or on the knowledge that man has of Them, for, in the final analysis, They are the same Spirit and none can separate Them. Even though They are not related by blood, Their entire beings are in the charge of Their Spirits, which allocates to Them different work in different time periods. Their fleshes come from different bloodlines, just as the Spirit of Jehovah is not the father of the Spirit of Jesus, and the Spirit of Jesus is not the son of the Spirit of Jehovah: They are one and the same Spirit. Similarly, the incarnate God of today is not related to Jesus by blood, and yet They are one; this is because Their Spirits are one. God can do the work of mercy and lovingkindness, as well as that of the righteous judgment and of chastisement of man, and that of calling down curses on man; and in the end, He can do the work of destroying the world and punishing the wicked. Does He not do all of this Himself? Is this not the omnipotence of God?

from “The Two Incarnations Complete the Significance of the Incarnation” in The Word Appears in the Flesh

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.

from “The Essence of the Flesh Inhabited by God” in The Word Appears in the Flesh

Source From：Gospel of The Descent of The Kingdom