Alma commenced the answer to their problems by first mentioning with approbation his understanding of their conduct while heavily laden with the burdens their wealthier brethren had imposed on them. If their load was heavy and their hearts lowly, Alma implied, then would their burden be lightened. Alma softened the impact of their plight by the reassurance to them that it does not take a temple built with hands to provide a place in which to worship Almighty God. If they saw and recognized this great truth and if moreover they were humble and true, "blessed are ye," Alma cried.
"And moreover, I would ask, do ye suppose that ye must worship God only once a week?" Alma's question was prompted by the custom which prevailed among the Zoramites. It was just this:
Now it came to pass that after Alma and his brethren and his sons had heard these prayers, they were astonished beyond all measure.
For behold, every man did go forth and offer up the same prayers.
Now the place was called Rameumptom, which, being interpreted, is holy stand.
Now, from this stand they did offer up, every man, the self same prayer unto God, thanking their God that they were chosen of Him, and that He did not lead them away after the tradition of their brethren, and that their hearts were not stolen away to believe in things to come, which they knew nothing about.
Now, after the people had all offered up thanks after this manner, they returned to their homes, never speaking of their God again until they had assembled themselves together again to the holy stand, to offer up thanks after their manner. (Alma 31:19-23)
We will repeat what we have already said in the previous Chapter: The strange medley of their ideas gave birth to corresponding vagaries of worship. They left off praying. Being chosen and elected to be God's holy children, they had no need of prayer. Once a week they assembled in their synagogues and went through an empty form, which was a little prayer, a little praise, and considerable self-glorification. Having done this, they never mentioned God, or holy things throughout the week; indeed, it was a portion of their creed that their synagogues were the only places in which it was lawful to talk or think of sacred things.
“It is Well That Ye Are Cast out of Your Synagogues”
To learn the lesson of humility, Alma told the poor it was necessary that they should be cast out of their places of worship, and be despised of their brethren. One may note that to be looked down upon by one's own equals does not necessarily mean a mark of inferiority, but ofttimes such a one so looked down upon is lifted to heights never before dreamed of because the contempt showered upon one acts as a stimulus, or in other words, something that rouses the mind or spirits. It proved so with the poorer class of the Zoramites. It proved to be the only way in which they, under their circumstances, could learn about the true life. Wisdom and real humility, also uprightness of heart, are from above, but often it seems the lessons learned here below came penally and punishing. That is not true; they do not! God does not delight in punishing His children, but His children must accept His corrections as a "mark of His chastening love which comes to purify and strengthen" just as the refiner's fire comes to purify and strengthen precious metals.
Alma, realizing that the proper time had come, began to preach to the poor and lowly doctrines which they understood, and which they, notwithstanding their former freedom of restraint in matters religious, recognized as true. He commenced his sermon to them by showing unto them the urgent need of their being humble. Humility is a state of mind, indeed it does not connote self-effacement. In preaching the Words of Salvation, a man may be humble, yet bold in declaring his divine message. The burden of Alma's message was faith, the first principle of the Gospel of Jesus Christ. Time and time again he brought to their senses the fact that if it had not been for their miserable plight, they, in all probability, would not have taken the opportunity afforded them to hear his words. Only because they had been cast out from among their brethren, did they seek elsewhere the comforts of religious worship which communion one with another affords. "In this you are blessed," Alma told them. They were forced, possibly against their own desires, into humility. In spite of any motive they may have had, whatsoever it might have been, that impelled them to seek redress for the wrong their brethren did unto them, they found themselves bitterly opposed to the mandate of their oppressors.
Having been thus deprived of participation in religious association with those who delegated to themselves virtues of superior qualities, notably worldly goods, the under class, or poor in the things of the world, were rendered lowly in spirit. Alma reminded them that many others so situated and with like humility as they, had seen the errors which they had committed and had repented thereof. He assured them that if they like their repentant brethren should have a change of heart, and should continue steadfast to the end, then mercy would be shown them and they would be saved in God's Kingdom.
He also warned them, however, not to put off repentance until that day comes when despair and anguish would dull their desires for the higher things of life. He cautioned them against delay in so doing, noting that "they are more blessed who truly humble themselves because of the Word," and do not wait for changing conditions to alter the events of their lives. To obtain life's greatest blessings, the will to do good must come as a voluntary contribution. Heaven will then render it most for one's own good and greatest for the glory of God.
In verse thirteen, Alma teaches the same doctrine that Christ and all the holy prophets proclaimed, that is whosoever endureth to the end shall be saved.
And I heard a voice from the Father, saying: Yea, the words of My Beloved are true and faithful. He that endureth to the end, the same shall be saved.
2 Ne. 31:15-16)