It is as though the Lord had all the past generations in mind when he, in effect, said to Enos:
“Oh, yes, you are asking me what many others before you have asked me. I have already made this promise, and I have intended to bring this to pass for some time now.” Here we learn that Enos‘ inspired request was consistent with the Lord’s prior commitment to the “fathers.”
This statement becomes more significant as we contemplate the unidentified “fathers.” Who are the “fathers” mentioned in this verse? Who previously has “required” this promise toward the Lamanites? Some are obvious. Others are less so. Among the more obvious candidates is Jacob, Enos’ immediate father. Jacob reiterated the allegory of Zenos. Zenos’ allegory has clear reference to the latter-day restoration of a branch of Israel in this most desirable part of the vineyard. (See Jacob 5: 43-46, 54-74.)
Nephi would also be one of the “fathers” who had the Lord’s covenant to restore the Lamanites. Nephi wrote prophetically, promising the latter-day restoration of the record he and his descendants would write. The record would be of great value to these separated descendants of Israel. Although Lehi’s record was lost as a part of the 116 pages Martin Harris caused to be forfeited, no doubt Lehi would be among the “fathers” to whom the promise was made as well. We would know that if Lehi’s record was available.
There are other more distant “fathers” who would undoubtedly be included as well. For example Joseph of Egypt prophesied about a descendant (Joseph Smith) who would restore records in the last days. Therefore both Jacob and Isaiah are likely among the “fathers” with whom the Lord made a prior covenant.
Going all the way back to the beginning of mankind, we read this about father Adam: “Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the prince, the archangel. And the Lord administered comfort unto Adam, and said unto him: I have set thee to be at the head; a multitude of nations shall come of thee, and thou art a prince over them forever. And Adam stood up in the midst of the congregation; and, notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the book of Enoch, and are to be testified of in due time.” (D&C 107: 53-57, emphasis added.) When Adam spoke these things he held priesthood, and spoke by the power of the Holy Ghost. These words were authorized by God and binding upon the Lord. Adam’s prophecy is among those words He intends to fulfill and “not excuse.” Adam’s prophetic words about all his descendants would have included the Lamanites and their ultimate restoration to the Gospel in the latter-days. As a result, we should include Adam in the “fathers” who have required the Lord to restore the Gospel to the Lamanites in the last days.
There are others. However, we have enough of a list to put into context Enos’ comments. Enos is told by the Lord: “their faith was like unto thine.” The Lord knew all these fathers. He had appeared unto many - possibly all - of them. He knew the covenants He had entered into with each of them, and He compares the “faith” of Enos to the “faith” of Adam, Abraham, Israel, Joseph, Lehi, Nephi, and Jacob, among many others. It is wonderful to contemplate this. We are reading from Enos a record of a man whom the Lord considered to be equal in faith to Adam and Abraham.
Ancient luminaries like Adam or Abraham can seem very distant. Not just in time, but also distant in their mortal spiritual development. Enos, by comparison, does not seem quite as distant. His book seems meek, in the truest sense of the word. He writes as if he were like the rest of us. Writers like Enos bring us hope, not discouragement. We relate to them and are not tempted to hold an overly inflated view of them.
Meekness means a person voluntarily restrains themselves and uses the absolute minimum control or authority over others. It is related to humility. Humility is voluntary submission to the control or power of God; or in other words, obedience. Meekness affects a person’s relationship with their fellow man. There is nothing showy or attention-grabbing about the meek. Instead, they are content to know they have a relationship and power with God. Unless God requires something to be done, or revealed, the meek do not voluntarily put this authority on display. Moses was criticized by Aaron, his brother, and Miriam, his sister Left to himself, Moses would have endured the criticism with patience. He did not expect to be beyond criticism. The record informs us: “Now the man Moses was very meek, above all the men which were upon the face of the earth.” (Num 12: 3.) Therefore he did not feel himself above criticism from anyone, even his closest associates.
Moses had stood in the presence of God. He had, with the Lord’s power, subdued the great Pharaoh and his armies. He was used by God to part a sea, save the children of Israel, and perform miracles which even distant nations would notice. He was the unquestioned leader of a nation, whose standing was next to God in the eyes of the people. Yet, when criticized by his brother and sister, he did nothing to defend himself. The power which the Lord had entrusted to him would not be used to justify his actions, unless the Lord required it of him. Meekness does not vaunt itself, and does not seek to avoid criticism. The meek never confuse their personal pride with the Lord’s will or work. They never believe themselves to be more than a poor instrument in the hands of an Almighty God. They never confuse magnifying a calling with their responsibility to use only meekness, love unfeigned, pure knowledge and persuasion. For such individuals the service they render supercedes any need for personal recognition. Even though they may occupy a position of honor, they do not tolerate personal praise or devotion to themselves. Such men use their authority to honor God, and never themselves. We find very few meek men. Enos was one.
Enos wrote a meek book. It is measured, deliberate and understated. It contains profound truths about the most sacred things which can be written by a man. But it does not force itself into notice. His record can be read by the spiritually blind without ever noticing the significance of what he records. The statement about the quality of Enos’ faith is both meek and understated. It is the Lord who makes the comparison. Enos reports it only in passing. The careful student will be struck with wonder at the Lord’s comparison of this man with the covenantal fathers, which include some of the greatest patriarchs of all history.