James Talmage - Jesus the Christ

The coming of Christ to earth to tabernacle in the flesh was no unexpected or unheralded event. For centuries prior to the great occurrence the Jews had professed to be looking for the advent of their King; and, in the appointed ceremonials of worship as in private devotions, the coming of the promised Messiah was prominent as a matter of the supplication of Israel to Jehovah. True, there was much diversity in lay opinion and in rabbinical exposition as to the time and manner of His appearing; but the certainty thereof was fundamentally established in the beliefs and hopes of the Hebrew nation.

The records known to us as the books of the Old Testament, together with other inspired writings once regarded as authentic but excluded from later compilations as not strictly canonical, were current among the Hebrews at and long before the time of Christ's birth. These scriptures had their beginning in the proclamation of the law through Moses, 101 101 Deut. 31:9, 24-26; compare 17:18-20. who wrote the same, and delivered the writing into the official custody of the priests with an express command that it be read in the assemblies of the people at stated times. To these earlier writings were added the utterances of divinely commissioned prophets, the records of appointed historians, and the songs of inspired poets, as the centuries passed; so that at the time of our Lord's ministry the Jews possessed a great accumulation of writings accepted and revered by them as authoritative. 102 102 "Articles of Faith," xiii:7-10. These records are rich in prediction and promise respecting the earthly advent of the Messiah, as are other scriptures to which the Israel of old had not access.

Adam, the patriarch of the race, rejoiced in the assurance of the Savior's appointed ministry, through the acceptance of which, he, the transgressor, might gain redemption. Brief mention of the plan of salvation, the author of which is Jesus Christ, appears in the promise given of God following the fall—that though the devil, represented by the serpent in Eden, should have power to bruise the heel of Adam's posterity, through the seed of the woman should come the power to bruise the adversary's head. 103 103 Gen. 3:15; compare Heb. 2:14; Rev, 12:9; 20:3. It is significant that this assurance of eventual victory over sin and its inevitable effect, death, both of which were introduced to earth through Satan the arch-enemy of mankind, was to be realized through the offspring of woman; the promise was not made specifically to the man, nor to the pair. The only instance of offspring from woman dissociated from mortal fatherhood is the birth of Jesus the Christ, who was the earthly Son of a mortal mother, begotten by an immortal Father. He is the Only Begotten of the Eternal Father in the flesh, and was born of woman.

Through scriptures other than those embodied in the Old Testament we learn with greater fulness of the revelations of God to Adam respecting the coming of the Redeemer. As a natural and inevitable result of his disobedience, Adam had forfeited the high privilege he once enjoyed—that of holding direct and personal association with his God; nevertheless in his fallen state he was visited by an angel of the Lord, who revealed unto him the plan of redemption: "And after many days an angel of the Lord appeared unto Adam, saying: Why dost thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And then the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore. And in that day the Holy Ghost fell upon Adam, which beareth record of the Father and the Son, saying: I am the Only Begotten of the Father from the beginning, henceforth and for ever, that as thou hast fallen thou mayest be redeemed, and all mankind, even as many as will." 104 104 P. of G.P., Moses 5:6-9. Note 1 , end of chapter.

The Lord's revelation to Adam making known the ordained plan whereby the Son of God was to take upon Himself flesh in the meridian of time, and become the Redeemer of the world, was attested by Enoch, son of Jared and father of Methuselah. From the words of Enoch we learn that to him as to his great progenitor, Adam, the very name by which the Savior would be known among men was revealed—"which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men." 105 105 P. of G.P., Moses 6:52; study paragraphs 50-56; see also Gen. 5:18, 21-24; Jude 14. Note 4 , end of chapter. The recorded covenant of God with Abraham, and the reiteration and confirmation thereof with Isaac and in turn with Jacob—that through their posterity should all nations of the earth be blessed—presaged the birth of the Redeemer through that chosen lineage. 106 106 Gen. 12:3; 18:18; 22:18; 26:4; 28:14; compare Acts 3:25; Gal. 3:8. Its fulfilment is the blessed heritage of the ages.

In pronouncing his patriarchal blessing upon the head of Judah, Jacob prophesied: "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be." 107 107 Gen. 49:10. That by Shiloh is meant the Christ is evidenced by the fulfilment of the conditions set forth in the prediction, in the state of the Jewish nation at the time of our Lord's birth. 108 108 Note 2 , end of chapter.

Moses proclaimed the coming of a great Prophet in Israel, whose ministry was to be of such importance that all men who would not accept Him would be under condemnation; and that this prediction had sole reference to Jesus Christ is conclusively shown by later scriptures. Thus spake the Lord unto Moses: "I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him." 109 109 Deut. 18:15-19; compare John 1:45; Acts 3:22; 7:37; see also a specific confirmation by our Lord after His resurrection, 3 Nephi 20:23. The system of sacrifice expressly enjoined in the Mosaic code was essentially a prototype of the sacrificial death to be accomplished by the Savior on Calvary. The blood of countless altar victims, slain by Israel's priests in the course of prescribed ritual, ran throughout the centuries from Moses to Christ as a prophetic flood in similitude of the blood of the Son of God appointed to be shed as an expiatory sacrifice for the redemption of the race. But, as already shown, the institution of bloody sacrifice as a type of the future death of Jesus Christ dates from the beginning of human history; since the offering of animal sacrifices through the shedding of blood was required of Adam, to whom the significance of the ordinance, as "a similitude of the sacrifice of the Only Begotten of the Father", was expressly defined. 110 110 Note 1 , end of chapter.

The paschal lamb, slain for every Israelitish household at the annually recurring feast of the Passover, was a particular type of the Lamb of God who in due time would be slain for the sins of the world. The crucifixion of Christ was effected at the Passover season; and the consummation of the supreme Sacrifice, of which the paschal lambs had been but lesser prototypes, led Paul the apostle to affirm in later times: "For even Christ our passover is sacrificed for us." 111 111 1 Cor. 5:7. For references to Christ as the Lamb of God, see John 1:29, 36; 1 Peter 1:19; Rev. chaps. 5, 6, 7, 12, 13, 14, 15, 17, 19, 21, 22; also B. of M., 1 Nephi 10:10, and chaps. 11, 12, 13, 14; 2 Nephi 31:4, 5, 6; 33:14; Alma 7:14; Mormon 9:2, 3; Doc. and Cov. 58:11; 132:19.