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.