2 Nephi 10:3

[pam]

Reference Search: 2 Nephi 10:3

3 Wherefore, as I said unto you, it must needs be expedient that Christ—for in the last night the angel spake unto me that this should be his name—should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him—for thus it behooveth our God, and there is none other nation on earth that would crucify their God.

Quotes for Discussion

It is a remarkable thing to discover that, indeed, this is the first time in the Book of Mormon that the name-title Christ is given for the Redeemer. Before this he is known by numerous titles, such as Messiah, Holy One of Israel, Shepherd, Lamb of God, Son of the Eternal Father, Savior, and Lord. It is difficult to know exactly what Jacob had in mind here. Did he mean that this was the first occasion when he came to know that the name of the Holy one of Israel, the Messiah, would be Christ? Did he mean that the angel had simply confirmed in his mind the specific name of the Messiah, something the Nephites already knew? The question is largely one of language: we know the Lord Jehovah as Jesus Christ, names that mean literally “the Lord is salvation” and “the Messiah or anointed one,” respectively. The exact name by which Christ was known to other peoples of the past (and of different languages)—including the Nephites—is unknown to us. The complete name-title Jesus Christ is given for the first time by Nephi in 2 Nephi 25:19. For a more detailed discussion of this matter, see Theodore M. Burton, God’s Greatest Gift (Salt Lake City: Deseret Book Company, 1976), pp. 153-55.

Robert L. Millet, The Power of the Word: Saving Doctrines from the Book of Mormon, p.97

They shall crucify him—

Jacob was not the first to announce the death of the Son of God by crucifixion. Enoch had seen “the Son of Man lifted up on the cross” (Moses 7:55), as had Zenock, whose words were had by the Nephites (1 Nephi 19:10). Such knowledge could only be had by revelation. The fulfillment of the prophecy required not only that the Jews reject and kill their Messiah but also that he die by crucifixion. The prophecy was the more remarkable because crucifixion was unknown to Hebrew law. The Mosaic code prescribed the penalty of death in four forms: stoning, burning, beheading, and strangling (The Mishnah, trans. Herbert Danby [Oxford University Press: 1974], p. 39). Thus the strange alliance in the death of Christ between the leaders of the Jews who condemned him to death and the Romans who carried out their sentence. Although crucifixion was one of the most excruciating and cruel forms of death ever devised, it was not original with the Roman Empire, though the Romans certainly perfected its horrors. To the Jews it was a most ignominious form of death, making of Christ a figure of disrepute, “for it is written, Cursed is every one that hangeth on a tree” (Galatians 3:13; Deuteronomy 21:22-23).

Millet & McConkie, BOM Commentary, Vol. 1 p. 266

None other nation…would crucify their God—

It is a sad distinction to be identified as the most wicked of nations on an earth that had been identified as the most wicked of all God’s creations (Moses 7:36). Thus the place was chosen in the midst of eternity where an infinite and eternal sacrifice would be made. To be most blessed precedes the fall to most cursed. History has so attested. That spirit which led a nation to crucify their God finds its most obvious manifestation today among those who malign and persecute the Jews, or those of any persuasion, under the pretense of piety and loyalty to God.

Ibid

[rameumptom]

It really is an interesting study to see how Nephite Christology develops over time. Lehi begins in 1 Nephi 1 by seeing one like the Son of God descend from heaven and give him a book.

Nephi adds more info on the Messiah, as he receives his version of the Vision of the Tree of Life - comparing Mary with the Tree/Asherah goddess, and Jesus as the fruit/Wisdom. This would be understandable to him, as it comes from the First Temple teachings according to Margaret Barker.

Jacob takes us the next step further in this discourse that occurs at least 30 years after leaving Jerusalem. He actually has a name revealed to him. Of course, the name "Christ" is actually the Greek form of the word "Anointed." Given his "real" mortal name was Jesus, and Christ was a later appellation given by the Gentile Christians, we still have a growing Christology that is not complete.

The name "Jesus" is not used in the BoM until 2Ne25, when Nephi begins his final discourses on Isaiah. Jacob uses the name, but then it isn't used until King Benjamin has it revealed to him by an angel (was the name "Jesus Christ" lost to the Nephites through the times of Omni and Jarom, etc?) again. Yet, "Jesus" is not used again until the Book of Alma.

I believe this is evidence that the Nephites had an early Christology, but lost much of it through their apostate period in Jarom/Omni. It had to be restored through King Benjamin, and still did not become well established until Alma the Younger became chief priest.

In 3 Nephi, Christology takes another major step forward, as Jesus introduces himself as Savior and explains to them many of the things they do not yet understand.