2 Ne. 4:26; Mosiah 3:5-9
“He showed condescension in his patience and restraint when brought before men for judgment… . (1 Nephi 19:9.) The God who created everything was judged to be nothing! And yet he endured it with complete patience. Imagine the Being whose power, whose light, whose glory holds the universe in order, the Being who speaks and solar systems, galaxies, and stars come into existence—standing before wicked men and being judged by them as being of no worth or value! When we think of what he could have done to these men who took him to judgment, we have a new and different sense of his condescension. When Judas led the soldiers and the high priests to the Garden of Gethsemane and betrayed him with a kiss, Jesus could have spoken a single word and leveled the entire city of Jerusalem. When the servant of the high priest stepped forward and slapped his face, Jesus could have lifted a finger and sent that man back to his original elements. When another man stepped forward and spit in his face, Jesus had only to blink and our entire solar system could have been annihilated. But he stood there, he endured, he suffered, he condescended.” (Gerald N. Lund, Doctrines of the Book of Mormon, 1991 Sperry Symposium, pp. 85-86)
“The condescension of God (meaning the Son) consists in the fact that though he himself is the Lord Omnipotent, the very Being who created the earth and all things in it, yet being born of mortal woman, he submitted to all the Trials of mortality, suffering temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death’ (Mosiah 3:5-8), finally being put to death in a most ignominious manner.” (Bruce R. McConkie, Mormon Doctrine, p. 155)
“The condescension of God the Son thus consists in the fact that the Eternal One would ‘descend from his throne divine’ (Hymns, 1985, no. 193), be born in the most humble of circumstances, become among the most helpless of all creation—a human infant—and submit to the refining influences of mortal life.” (Robert Millet, First Nephi, The Doctrinal Foundation, BYU Religious Studies Center, p. 169)