Alma 32:21-27

21  And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.

22  And now, behold, I say unto you, and I would that ye should remember, that God is merciful unto all who believe on his name; therefore he desireth, in the first place, that ye should believe, yea, even on his word.

23  And now, he imparteth his word by angels unto men, yea, not only men but women also.  Now this is not all; little children do have words given unto them many times, which confound the wise and the learned.

Alma 32:21-23 (Emphasis mine)

Alma(2) begins his great sermon on faith.  He teaches us that it is not a perfect knowledge; with faith, you hope for things you don’t see, but those things that are true.

This is an important point.  Many people today have faith in many things.  For example, people believe in psychics.  People believe the stars control their future.  Belief in things that are false is not true faith.  You do not believe in something that is true. 

Richard Williams observes:

“In that verse we all know so well, Alma teaches us that faith, like belief, is not to have this sort of ‘perfect knowledge’ (Alma 32:21). Faith is like belief in this way, but Alma makes it clear that it is not merely belief. Faith grows into a knowledge that is, in its crucial attributes, perfect. In contrast to knowledge founded on what we see, and also subtly different from mere belief, faith is allied with ‘hope for things which are not seen, which are true.’ Faith thus is not a clinging to in the absence of knowledge of truth but a hope for what is true.” [1]     (Emphasis mine)

Sidney Sperry adds:

“This Book of Mormon prophet has his feet on the ground—when a person has faith he hopes for things which are not seen, which are true … Alma takes faith out of the realm of mere credulity—i.e., readiness to believe on slight evidence. A note in his statement rings true to the critical mind. Too many persons in every generation, including our own, hope for things—fantastic things—in the name of faith and religion, but give little thought as to whether or not they are based on truth.” [2] (Emphasis mine)

24  And now, my beloved brethren, as ye have desired to know of me what ye shall do because ye are afflicted and cast out—now I do not desire that ye should suppose that I mean to judge you only according to that which is true—

25  For I do not mean that ye all of you have been compelled to humble yourselves; for I verily believe that there are some among you who would humble themselves, let them be in whatsoever circumstances they might.

26  Now, as I said concerning faith—that it was not a perfect knowledge—even so it is with my words.  Ye cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge.

27  But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words.

Alma 32:24-27 (Emphasis mine)

Alma(2) refers back to his statements about those who are compelled to humble themselves.  He tells that that he does not mean that they had all been forced to be humble.  He knew there were those who would be humble regardless of the circumstances.

He repeats that faith is not a perfect knowledge.  So it is with his words.  At first, they cannot know for sure they are true.  This is faith.  It is not a perfect knowledge.

If they test his word, and exercise faith, they will have a desire to believe.  That desire will continue until they will finally believe.

16  Jesus answered them, and said, My doctrine is not mine, but his that sent me.

17  If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself.

John 7:16-17 (Emphasis mine)

Hugh Nibley discussed the importance of the experiment.

“That's what [Alma(2)] is telling us here. It turns out that faith is intellectual honesty. That's what it is. He makes this very clear a little later. He says, first you arouse your faculties, use your brains, and be willing to make an experiment. You don't accept it when you make an experiment. You're going to try it out to see if it is so. … Of course, you're not going to do anything if you don't have that inducement, to want to believe in something … You never discover anything unless you hope it is there or wish it is there. Here he talks about your faith being dormant, but he says don't fight it. If you have a desire to believe, don't fight it, ‘that ye can give place for a portion of my words.’ Notice that it comes by degrees; it comes by steps here.” [3] (Emphasis mine)

Sidney Sperry wrote:

“Alma seems to have such confidence in these religious truths that he is willing to have his words subjected to experimental trial … The recognition that many teachings in the spiritual realm may be, and should be, tested by experiment is of universal interest and validity … A feeling of confidence, trust, and respect is aroused in an individual when he is invited to experiment upon or test the validity of a religious principle.” ^[4] (Emphasis mine)

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[1] Faith, Reason, Knowledge, and Truth, Richard N. Williams, Provo, Utah: Maxwell Institute, accessed November 30, 2011.

[2] Some Universals in the Book of Mormon, Sidney B. Sperry, Provo, Utah: Maxwell Institute, accessed November 30, 2011.

[3] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 30, 2011.

[4] Op. Cit., Sperry.

Alma 32:15-20

15  Yea, he that truly humbleth himself, and repenteth of his sins, and endureth to the end, the same shall be blessed—yea, much more blessed than they who are compelled to be humble because of their exceeding poverty.

16  Therefore, blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believeth in the word of God, and is baptized without stubbornness of heart, yea, without being brought to know the word, or even compelled to know, before they will believe.

Alma 32:15–16 (Emphasis mine)

Alma(2) teaches an interesting principle in these verses.  He tells us that the person that humbles themselves, repents of their sin, and endures to the end, without being compelled, is much more blessed than those that are forced into humility because of their poverty.

John Welch comments:

“Some people have the gift to believe quite readily (see D&C 46:13–14), but most people need evidence, clues, and inducements to believe because they are by nature stubborn. Alma told the poor in Antionum that it was blessed to believe in the word of God ‘without stubbornness of heart, yea, without being brought to know the word, or even compelled to know’ (Alma 32:16); but being ‘brought to know’ is better than never coming to know at all. I have been ‘brought to know’ many things by means of evidence, even though that evidence has fallen short of compelling me to know.” [1] (Emphasis mine)

Hugh Nibley remarks: 

“But remember, to seek riches is to seek power, prestige, influence and luxury, and you are not humble when you are looking for those things—if they are the things that interest you. So I must assert that I am humble if I want to feel right. If I'm too rich I have to make a big shout about being humble. I've heard a lot of that from rich friends. ‘Blessed are they who humble themselves without being compelled to be humble’—that's nice, and without talking about it, of course.” [2] (Emphasis mine)

17  Yea, there are many who do say: If thou wilt show unto us a sign from heaven, then we shall know of a surety; then we shall believe.

18  Now I ask, is this faith?  Behold, I say unto you, Nay; for if a man knoweth a thing he hath no cause to believe, for he knoweth it.

19  And now, how much more cursed is he that knoweth the will of God and doeth it not, than he that only believeth, or only hath cause to believe, and falleth into transgression?

20  Now of this thing ye must judge.  Behold, I say unto you, that it is on the one hand even as it is on the other; and it shall be unto every man according to his work.

Alma 32:17-20 (Emphasis mine)

Show us a sign, and we will believe.  Alma(2) asks is this faith?  No.  If you know something, you no longer believe because you know. 

The consequence of those who know and turn away from what they know is far more serious than one who believes. 

38  ¶ Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

39  But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it…

Matthew 12:38-39 (Emphasis mine)

27  Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

28  For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

29  Abraham saith unto him, They have Moses and the prophets; let them hear them.

30  And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31  And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

Luke 16:27-31 (Emphasis mine)

Hugh Nibley explains:

“Notice, [Alma(2)]'s beginning with the fundamentals with these people. These people are practically slaves. They want to know about the gospel. They don't know anything. There are things they don't understand. All the hints they've been taking, they've been taking from the other Zoramites. They were Zoramites, too, you see. This is a sermon on faith that comes here, and it's a very important sermon on faith. He begins working from the ground up with these people … He says, shouldn't we begin by showing you a sign? … ‘How I ask, is this faith? Behold, I say unto you, Nay; for if a man knoweth a thing he hath no cause to believe, for he knoweth it.’ “ [3] (Emphasis mine)

Nibley then asks a question.  Are knowledge and faith enemies?

“Well, are knowledge and faith enemies then? If I have something, I don't have to believe and I don't have to have faith. There are some people who would tell us that knowledge is the enemy of faith. Will study weaken faith? That's thought to be so in some quarters. If you know, it's not the same thing as only believing. ‘And it shall be unto every man according to this work. And now as I said concerning faith—faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true.’  You hope it is true. Peter in his argument with Simon Magus says [something like this]. You can imagine an island. It's an imaginary island; you have never been there. It's a real island though … It's imaginary for you. You have faith that it's there. You are imagining something that's real, but for you is only imagination. Peter says the same thing: Before I came to Caesaria I didn't know what it was like. I had an image of what it was like, which was not correct. But it was reality, and here I am [paraphrased].” [4] (Emphasis mine)

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[1] The Power of Evidence in the Nurturing of Faith, John W. Welch, Provo, Utah: Maxwell Institute, accessed November 29, 2011.

[2] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 29, 2011.

[3] Ibid.  

[4] Ibid.

Alma 32:8-14

Alma(2) begins preaching to the poor Zoramites.

8  I behold that ye are lowly in heart; and if so, blessed are ye.

9  Behold thy brother hath said, What shall we do?—for we are cast out of our synagogues, that we cannot worship our God.

10  Behold I say unto you, do ye suppose that ye cannot worship God save it be in your synagogues only?

11  And moreover, I would ask, do ye suppose that ye must not worship God only once in a week?

Alma 32:8-11 (Emphasis mine)

Alma(2) began by stating he felt that they were lowly in heart; if he’s correct, they are blessed. 

Then, he begins to address the question – “What shall we do?”

He asks two important questions.  First, do they believe that they must be in a synagogue to worship God?  Second, do they believe they should only worship God on day a week? 

3  Blessed are the poor in spirit: for theirs is the kingdom of heaven.

4  Blessed are they that mourn: for they shall be comforted.

5  Blessed are the meek: for they shall inherit the earth.

Matthew 5:3-5 (Emphasis mine)

Richard Rust looks at Alma(2)’s approach.

“Alma's text is the people themselves: ‘I behold that ye are lowly in heart. . . . It is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom’ (Alma 32:8, 12). The logical structure of his argument is cause and effect: (1) Their coarse apparel caused the poor Zoramites to be cast out of the synagogues they had helped build. (2) That expulsion leads to their being outside at the hill Onidah, feeling that they have no place to worship. (3) Because the poor Zoramites are thus humbled, they are prepared to hear the word. (4) Hearing the word can lead them to salvation. Alma puts it this way: ‘And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved’ (Alma 32:13).” [1] (Emphasis mine)

12  I say unto you, it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom; for it is necessary that ye should learn wisdom; for it is because that ye are cast out, that ye are despised of your brethren because of your exceeding poverty, that ye are brought to a lowliness of heart; for ye are necessarily brought to be humble.

13  And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved.

14  And now, as I said unto you, that because ye were compelled to be humble ye were blessed, do ye not suppose that they are more blessed who truly humble themselves because of the word?

Alma 32:12-14 (Emphasis mine)

I would imagine the people were somewhat surprise when Alma(2) says that it’s a good thing that you were cast out of the synagogues and despised of your brethren.  He explains that, because of these experiences, they are humble and ready to learn wisdom, which is necessary for them.  Now that they are humble, they will seek repentance and find mercy.  If they endure to the end, they shall be saved.

13  ¶ Better is a poor and a wise child than an old and foolish king, who will no more be admonished.

Ecclesiastes 4:13 (Emphasis mine)

8  Better is a little with righteousness than great revenues without right.

Proverbs 16:8 (Emphasis mine)

11  The rich man is wise in his own conceit; but the poor that hath understanding searcheth him out.

Proverbs 28:11 (Emphasis mine)

Hugh Nibley observes:

“Of course, they couldn't go in because they didn't observe dress standards. Remember, they were cast out because of the coarseness of their apparel. The dress standards were very strict … These Zoramites were people with their own traditions, and they were remarkable people—you must give them that … Well, what's wrong with these people? … It was all on this vulgar display and how much they could pile up, this invidious comparison. This was what was wrong, and this is what sickened Alma … He said, you should be glad you are cast out of the synagogues; I have a surprise for you. You don't have to go to the sacred centers in order to worship. You are compelled to be humble, and that's good. If you're compelled to be humble you seek repentance.“ [2] (Emphasis mine)

Daniel Peterson writes:

“Accordingly, no price is too high to pay, if it will bring us to attain wisdom. ‘I say unto you,’ Alma the Younger remarked to the poor among the Zoramites in the context of a discussion centering on a seed and on the tree of life that could be nourished out of it, ‘it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom’ (Alma 32:12). Confident in the quality of what she has to offer, Wisdom … invites others to partake…” [3] (Emphasis mine)

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[1] "Know the Covenants of the Lord" – Sermons, Richard Dilworth Rust, Provo, Utah: Maxwell Institute, accessed November 28, 2011.

[2] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 28, 2011.

[3] Nephi and His Asherah, Daniel C. Peterson, Provo, Utah: Maxwell Institute, accessed November 28, 2011.

Alma 32:1-7

Chapter 32

Alma teaches the poor whose afflictions had humbled them—Faith is a hope in that which is not seen which is true—Alma testifies that angels minister to men, women, and children—Alma compares the word unto a seed—It must be planted and nourished—Then it grows into a tree from which the fruit of eternal life is picked. About 74 B.C.

1  AND it came to pass that they did go forth, and began to preach the word of God unto the people, entering into their synagogues, and into their houses; yea, and even they did preach the word in their streets.

2  And it came to pass that after much labor among them, they began to have success among the poor class of people; for behold, they were cast out of the synagogues because of the coarseness of their apparel—

3  Therefore they were not permitted to enter into their synagogues to worship God, being esteemed as filthiness; therefore they were poor; yea, they were esteemed by their brethren as dross; therefore they were poor as to things of the world; and also they were poor in heart.

Alma 32:1-3 (Emphasis mine)

They began preaching everywhere they could, in the synagogues, people’s homes, in the streets.  They began to have some success.

Their success was among the poor.  These people didn’t dress right.  They were thought of as filthy.  In things that mattered to the Zoramites, they were poor.  They were also poor in heart, ready to hear the gospel.

20  ¶ And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.

Luke 6:20 (Emphasis mine)

9  And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

10  Two men went up into the temple to pray; the one a Pharisee, and the other a publican.

11  The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.

12  I fast twice in the week, I give tithes of all that I possess.

13  And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

14  I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.

Luke 18:9-14 (Emphasis mine)

Sherrie Mills Johnson gives us insight into Zoramite society.

“Instead of establishing a more equitable system that focused on nurturing one another, they not only marginalized the poor in their society (see Alma 32:3) but refused to care for others. For example, when the smitten antichrist Korihor sought refuge among them, he found no safety even though he professed a similar belief system, but was run down and killed (see Alma 30). The Zoramites clearly were not people who focused on overcoming the effects of psychological and social ills by caring for and nurturing the disadvantaged among them.” [1] (Emphasis mine)

Todd Compton explains how being poor made these people more receptive to Alma(2).

“The theme of the spirituality of the outcast, which we found in the story of Samuel the Lamanite above, is also found in the account of the poor Zoramites who have been cast out of the Zoramite synagogues (which they probably built, in large part, Alma 32:5) because of ‘the coarseness of their apparel,’ ‘being esteemed as filthiness’ (Alma 32:2–3). They are despised ‘of all men,’ they say, and ‘especially by our priests’ (Alma 32:5). ‘They have cast us out of our synagogues . . . because of our exceeding poverty; (Alma 32:5). The poor Zoramites, like the Lamanites, are considered ‘filthy.’

“This worldly poorness makes it possible for them to become ‘poor in heart’ (Alma 32:3). Having no place to worship, in their view, they turn to Alma the missionary for guidance, and he preaches the gospel to them outside the city of Zoram, on the hill Onidah.” [2] (Emphasis mine)

4  Now, as Alma was teaching and speaking unto the people upon the hill Onidah, there came a great multitude unto him, who were those of whom we have been speaking, of whom were poor in heart, because of their poverty as to the things of the world.

5  And they came unto Alma; and the one who was the foremost among them said unto him: Behold, what shall these my brethren do, for they are despised of all men because of their poverty, yea, and more especially by our priests; for they have cast us out of our synagogues which we have labored abundantly to build with our own hands; and they have cast us out because of our exceeding poverty; and we have no place to worship our God; and behold, what shall we do?

6  And now when Alma heard this, he turned him about, his face immediately towards him, and he beheld with great joy; for he beheld that their afflictions had truly humbled them, and that they were in a preparation to hear the word.

7  Therefore he did say no more to the other multitude; but he stretched forth his hand, and cried unto those whom he beheld, who were truly penitent…

Alma 32:4-7 (Emphasis mine)

Alma(2) was preaching to the people outside of town.  While he was preaching, a large group of the poor arrived and asked Alma(2) what are we, the poor, to do?  We have nothing.  We have no place to worship.  What should we do?

Alma(2) was filled with joy.   He knew that this multitude had been humbled and were ready to hear the word of God.  He stopped preaching to the first group and turned his back on them.  He gave his full attention to those who were despised by proper Zoramite society.

Hugh Nibley observes:

“See, there were two multitudes, two Zoramite communities. His mission was to the first. Why did he go to the first? Because they were the ones that made the trouble. Remember, the idea was he didn't want the Zoramites to join in with the Lamanites on the other side of the Ammonites so they would have a ‘squeeze play.’ They would break down the value of their buffer state. In order to discourage them from going away and joining the enemy, he decided, we will go and preach to them. That's the best way he could think of. So these dangerous people were the ones he wanted to preach to—the influential ones. But he couldn't get anywhere with them, so then he turned to what he calls ‘the other multitude,’ making it clear that we do have two societies here.” [3] (Emphasis mine)

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[1] The Zoramite Separation: A Sociological Perspective, Sherrie Mills Johnson, Provo, Utah: Maxwell Institute, accessed November 27, 2011.

[2] The Spirituality of the Outcast in the Book of Mormon, Todd M. Compton, Provo, Utah: Maxwell Institute, accessed November 27, 2011.

[3] Lecture 55: Alma 32-35, Hugh W. Nibley, Provo, Utah: Maxwell Institute, accessed November 27, 2011.