He is the All-Wise One! The All-Powerful One! What he tells other Intelligences to do must be precisely the wisest, fittest thing that they could anywhere or anyhow learn—the thing which it will always behoove them, with right loyal thankfulness, and nothing doubting, to do. There goes with this, too, the thought that this All-Wise One will be the Unselfish One, the All-Loving One, the One who desires that which is highest, and best; not for himself alone, but for all: and that will be best for him too. His glory, his power, his joy will be enhanced by the uplifting of all, by enlarging them; by increasing their joy, power, and glory. And because this All Intelligent One is all this, and does all this, the other Intelligences worship him, submit their judgments and their will to his judgment and his will. He knows, and can do that which is best; and this submission of the mind to the Most Intelligent, Wisest—wiser than all—is worship.
Glory is fleeting, but obscurity is forever.
Those who try to qualify God's omniscience fail to understand that He has no need to avoid ennui by learning new things. Because God's love is also perfect,there is, in fact, divine delight in that "one eternal round" which, to us, seems to be all routine and repetition. God derives His great and continuing joy and glory by increasing and advancing His creations, and not from new intellectual experiences.
C. S. Lewis put it well when he gave us the analogy of remodeling the human soul and a living house: "Imagine yourself as a living house. God comes in to rebuild that house. At first, perhaps, you can understand what He is doing. He is getting the drains right and stopping the leaks in the roof and so on: you knew that those jobs needed doing and so you are not surprised. But presently, He starts knocking the house about in a way that hurts abominably and does not seem to make sense. What on earth is He up to? The explanation is that He is building quite a different house from the one you thought of—throwing out a new wing here, putting on an extra floor there, running up towers, making courtyards. You thought you were going to be made into a decent little cottage: but He is building a palace." (Mere Christianity [New York: Macmillan, 1960], p. 174.)
Some things happen to us because of our own mistakes and our own sins, as contrasted with suffering brought on because we are Christian. Peter makes this distinction very well: "But let none of you suffer as a murderer, or as a thief, or as an evildoer, or as a busybody in other men's matters. Yet if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf." (1 Peter 4:15-16.) Even indecision—about whether or not to be a believer—can produce its own unnecessary trial and sorrows, as President Brigham Young observed: "As to trials, why bless your hearts, the man or woman who enjoys the spirit of our religion has no trials; but the man or woman who tries to live according to the Gospel of the Son of God, and at the same time clings to the spirit of the world, has trials and sorrows acute and keen, and that, too, continually." (Journal of Discourses 16:123.)
But all is managed in the wisdom of God and in ways that we mortals must simply trust, because of our faith in the omniscient Lord. It is significant, in this as well as in many other respects, that the vision of those in the celestial kingdom (seen by the Prophet Joseph Smith) was of those "who overcome by faith"—not because while in mortality they had it all figured out, being perpetually able to give a logical, precise explanation for everything. (D&C 76:53.)