To be judged “according to the sins … committed” (v. 29) tells us that some sins are more serious than others, and thus require more serious consequences or conditions of repentance. The law of the Church revealed to Joseph Smith in 1831 gives several guidelines for dealing with various sins (see D&C 42:18–28; 74–93). The law of Moses also prescribed various judgments for different sins (see Exodus 21–23).
Two confessions were required for forgiveness of sins: one to Alma, the Lord’s representative, and one to the Lord himself. The same requirement is given for the Church today. The Bishop is the judge in Israel.
71 Nevertheless, a high priest, that is, after the order of Melchizedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth;
72 And also to be a judge in Israel, to do the business of the church, to sit in judgment upon transgressors upon testimony as it shall be laid before him according to the laws, by the assistance of his counselors, whom he has chosen or will choose among the elders of the church. [D&C 107:71–72]
As the judge in Israel, the bishop forgives the sin in behalf of the Church, judging whether or not the person is worthy to serve in the Church. After his resurrection, Jesus told his disciples, “Receive ye the Holy Ghost” and then said: “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained” (John 20:23). The Holy Ghost will direct the Lord’s servants if and when the sinner is to be forgiven. Of course, the eternal status of the sinner is determined by the Lord.
O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name. [2 Nephi 9:41]
As explained by President J. Reuben Clark, there is a difference between confession and admission:
By this you ye may know if a man repenteth of his sins—behold, he will confess them and forsake them. [D&C 58:43]
I would like to point out that to me there is a great difference between confessions, and admission after transgression is proved. I doubt much the efficacy of an admission as a confession.
In the ancient days, men made sacrifice that they might be forgiven. Today we are told that we must bring to the Lord for our forgiveness a humble heart and a contrite spirit. As to forgiveness, the Lord has said,
“I, the Lord will forgive whom I will forgive, but of you it is required to forgive all men” (D&C 64:10). Which means, as I understand it, that where there is repentance, we shall forgive and receive into fellowship the repentant transgressor, leaving to God the final disposition of the sin.
The sincerity of repentance (v. 29) may be known by confession rather than admission (D&C 58:43 as quoted above by President Clark).
To forgive the sinner as often as he repents (v. 30) was also taught by the Savior in his mortal ministry: “Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven” (Matthew 18:21–22).
The requirement of forgiving one another your trespasses (Mosiah 26:31) was also taught by the Savior in what is known as the Lord’s prayer. “And forgive us our debts, as we forgive our debtors” (Matthew 6:11; 3 Nephi 13:11). The Savior commented following the prayer: “For if ye forgive men their trespasses, your heavenly Father will also forgive you; But if ye forgive not men their trespasses neither will your Father forgive your trespasses” (Matthew 6:14–15; 3 Nephi 13:14–15).
Some sins are serious enough to require excommunication or being cast out of the Church (see D&C 42:18–28; 75–93 also referred to above). Such a requirement has two purposes: First, to protect the name of the Church, and secondly to give the sinner an opportunity to begin anew the plan to gain eternal life. Therefore, he or she should not be forgotten.
30 Nevertheless, ye shall not cast him out from among you, but ye shall minister unto him and shall pray for him unto the Father, in my name; and if it so be that he repenteth and is baptized in my name, then shall ye receive him, and shall minister unto him of my flesh and blood.
31 But if he repent not he shall not be numbered among my people, that he may not destroy my people, for behold I know my sheep, and they are numbered.
32 Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them. [3 Nephi 18:30–32; see also Moroni 6:7–8]
Alma’s recording these instructions from the Lord (Mosiah 26:33) is another witness to the judging that takes place in the Church today.