In order to gain an appreciation for Enos and his writings, one must first gain some perspective on what his position as a recordkeeper had evolved to. In view of the fact that the small plates of Nephi were reserved for "the ministry" of the people (1 Nephi 9:3-4) one might ask, How did Enos feel about his ability to add anything substantive to the record when his writings had to follow those of Nephi's and Jacob's?
Nephi had presented one of the most complex, structurally interwoven documents on his calling and responsive actions in leading his family (figuratively the children of Israel and more specifically the tribe of Joseph), through the wilderness to the promised land. As a "ruler and a teacher" over his brethren (1 Nephi 2:22; 3:29; 16:37), he had often compared his situation to that of Moses. He also used the writings of Isaiah to speak of the role of scattered Israel (more specifically the tribe of Joseph) in restoring the House of Israel from it's scattered state.
Jacob had used passages of Isaiah and the allegory of Zenos, along with his own teachings in describing the history and prophetic future salvation of the House of Israel, a people who had taken upon themselves the covenant name ("Israel") which had been given to Jacob's namesake, the ancient patriarch Jacob of old, the son of Isaac and the grandson of Abraham who also shared in the covenant.
So what was left for Enos to write? In other words, how could Enos even come close to equaling or adding to the greatness of Nephi or Jacob? The answer is found precisely in what he wrote. In his most humble way, Enos chose to focus on individual salvation as it relates to the salvation of a people. In his short record, Enos spells out the simpleness of the covenant way in obtaining personal salvation. In subtle phrases, he marks his simple obedience to covenants from his conversion process to the end of an extremely long life. His overriding concern becomes the salvation of his brethren, and that the true record of salvation might be preserved and brought forth unto them. Rather than sinking in despair over the absence of success in converting his Lamanite brethren to the gospel at the present (see Enos 1:14), or being overly concerned with the lack of any great achievements in his lifetime (he mentions only his conversion and covenant with the Lord), Enos seems to focus on diligence (compare Enos 1:12 and 26) in trying to comply with his part of the covenant made with the Lord while trusting that the Lord will ultimately uphold his part.
The writings of Enos speak out and give great comfort to the common person. It gives one hope to find a humble Enos proclaiming with great assurance in his final words:
And I soon go to the place of my rest, which is with my Redeemer; for I know that in Him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before Him; then shall I see His face with pleasure, and He will say into me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father. Amen. (Enos 1:27)
As has been discussed before, the phrase "I know" (see Enos 1:15, 17, 27) is covenant related. The covenants recorded by Enos and other writers in the Book of Mormon by which they "knew" of events concerning their own salvation and the salvation process of their brethren were ultimately verified and confirmed by Christ and his covenant with the Father. These themes were to become the main purposes which guided Mormon and Moroni's abridgment. Thus in his own humble way, Enos was true to his charge and worthy of a place beside both Nephi and Jacob "in the mansions of [their] Father." [Alan C. Miner, Personal Notes] [For other commentary on the covenant phrase "I know," see Enos 1:17] [See the commentary on 2 Nephi 9:13; Jarom 1:2; Alma 22:13]