His dying on the cross was a sacrificial act to wash away the sins of everyone, to do away with the traditional (at that time) need to provide a sacrifice to atone for your sins.

This still does not explain, that if took innocent blood to cover sins,why hadn't he shed his blood first, before saying "I forgive you, sin no more"

This should clear it up for U. Enjoy! John DOCTRINE OF FORGIVENESS A. Introduction. 1. There is a difference between redemption and forgiveness. a. Redemption is the salvation ministry of Jesus Christ on the Cross. Redemption is directed toward sin. Redemption is the means of salvation. b. Forgiveness is the result of the salvation ministry of Jesus Christ on the Cross. There is no forgiveness on the Cross. The Cross was all judgment, and judgment is not forgiveness. c. There are two categories of forgiveness for believers. (1) All pre-salvation sins were blotted out the moment you believed in Christ so you could receive the filling of the Spirit and thirty-nine other things. (2) All postsalvation sins are forgiven at the moment of rebound. Failure to use the grace provision of 1 Jn 1:9 results in perpetual carnality. That means the status quo of grieving the Holy Spirit (Eph 4:30) and squelching the Holy Spirit (1 Thes 5:19). 2. All sins of human history were entered into the computer of divine decrees and the printout occurred at the Cross. They were imputed to Christ and then judged. Jesus Christ in His perfect humanity was qualified to receive this judgment from God the Father. He accepted the imputation of these sins because of His impersonal love for all mankind. Then He received the judgment for every sin because of personal love for God the Father. 3. The righteousness of God condemned every sin in eternity past. What the righteousness of God condemns, the justice of God judges, so that the love of God provides the solution to the problem of sin as expressed in the grace of God. Personal love for God the Father in our Lord's humanity motivated Him to stay on the Cross and be judged. 4. All of this took place because Jesus Christ made four great decisions in eternity past as eternal God. a. The first decision was atonement. Atonement means that the Lord Jesus Christ was judged for the sins of the world. He was judged as a substitute for us (the Greek preposition HUPER plus the genitive of advantage). b. The second decision was propitiation. Propitiation is the judgment of our Lord satisfying the righteousness of God the Father. c. The third decision was reconciliation. Anyone can be reconciled to God the Father through the salvation work of Jesus Christ. d. The fourth decision was redemption. Redemption is our Lord paying the price for our eternal salvation, purchasing us from the slave market of sin. Mankind makes the decision to take the redemption solution. 5. All presalvation sins were forgiven and blotted out the moment you believed in Christ. You could not have the filling of the Spirit at the moment of salvation unless your sins were all forgiven. God could give you nothing at salvation if you were still tainted with sins. 6. All postsalvation sins are forgiven at the moment you use the rebound technique of 1 Jn 1:9. You have to rebound because there was no forgiveness provided on the Cross. 7. What Jesus Christ did on the Cross did not provide forgiveness. Forgiveness is not a part of the Cross. The work of Jesus Christ on the Cross did not include forgiveness. Presalvation sins were forgiven the moment you believed in Christ. Postsalvation sins are forgiven the moment you rebound. But if you do not rebound, you continue in a state of carnality until you die the sin unto death. The unbeliever's sins are never forgiven because he never believes in Christ. But they are judged for their works at the last judgment which include their failure to believe in Christ and not for their sins. 8. There is no forgiveness in redemption. There is the opportunity of freedom through faith alone in Christ alone. 9. In Jn 19:30 we have the statement of our Lord on the Cross, "It is finished." This is the perfect tense of the Greek verb TETELESTAI, which means "Finished now with results that go on forever." This verb divides the work that Jesus Christ did on the Cross with forgiveness. Forgiveness does not occur in the courtroom, the basis for forgiveness does. No one is ever forgiven because Christ was judged for their sins; they are forgiven because they believe in Christ. TETELESTAI is the separating line between redemption and forgiveness. 10. When a person rejects salvation through faith alone in Christ alone, he rejects the love of God completely, but the love of God never rejects the unbeliever. Forgiveness is a decision made by mankind. You have to respond to what was done for you. B. The Distinction Between Redemption and Forgiveness. 1. Gal 3:13, "Christ redeemed us from the curse of the Law, having become a curse for us for it is written, 'Cursed [judged] is everyone who hangs on the wood [Cross].'" a. This passage discusses redemption and does not mention forgiveness in the process. Redemption and forgiveness are not the same thing. There was no forgiveness in the work of Jesus Christ on the Cross. The Cross was a time of judgment, not forgiveness. Forgiveness is a decision made by human beings. Salvation is a decision provided by God. b. Redemption provides the spiritual freedom to fulfill the unique plan of God or to fail to use the equality of freedom to execute the unique plan of God. Redemption is freedom from the slave market of sin as a result of faith alone in Christ alone. There is a relation between redemption and forgiveness, but they are not the same. c. Redemption comes at the Cross. Forgiveness comes at the point of faith alone in Christ alone. The result of believing in Christ is forgiveness. (1) All pre-salvation sins were forgiven the moment we believed in Christ. (2) All postsalvation sins are not forgiven unless we fulfill 1 Jn 1:9 to name our sins to God. (3) All the sins of all unbelievers reject salvation and their sins are never forgiven, but are also not used for the indictment of the unbeliever. They are not judged for their sins; for Christ was judged for their sins. They are judged for their refusal to believe in Christ. d. The curse of the Law is sin. Christ has redeemed us from the curse of the Law. All forgiveness is a result of redemption. Once you believe in Christ you are free from slavery to the lusts of the sin nature. Forgiveness does not come until you acknowledge, name, cite your sin or sins to God the Father. Forgiveness is always a result of salvation; it is a result of the spiritual life. Redemption is a part of judgment, and the curse of the Law is judgment. e. Forgiveness is not a part of redemption, but a result of redemption. All pre-salvation sins are forgiven at the moment of faith alone in Christ alone. All postsalvation sins are forgiven at the point of rebound as per 1 Jn 1:9. f. There is no forgiveness described in this redemption passage (Gal 3:13), only judgment. God never mixes judgment and forgiveness. Forgiveness always follows judgment as a result of our Lord's decision to go to the Cross and be judged for our sins. 2. Eph 1:6-7, "to the praise of the glory of His grace, with which He [F] has graced us out in the Beloved [Jesus Christ]; by agency of Whom [Jesus Christ] we have redemption through His blood, [we have] the forgiveness of trespasses on the basis of the riches of His grace," a. Faith responds to atonement and redemption and believes in Christ. The moment we believe in Christ we receive thirty-nine irrevocable things plus the filling of the Holy Spirit. We could not receive these things unless something happened at the moment we believed in Christ, and that something that happened was the forgiveness of all pre-salvation sins. God blesses us because we have believed in Christ. b. Forgiveness occurs at the moment of faith in Christ, not at the Cross. The moment of salvation is the first time God ever forgave you anything. You could not be forgiven anything until you were filled with the Spirit. God cannot give you thirty-nine irrevocable absolutes unless you are forgiven. There is no forgiveness at the Cross. You are forgiven after the Cross, when you believed in Christ, and every time you rebound. Some pastors erroneously teach that all forgiveness occurred at the Cross and therefore rebound is not necessary. c. We are commanded to stop grieving and stop squelching the Holy Spirit, which can only be done through rebound. We are forgiven after salvation whenever we name or cite the courtroom case of having believed in Christ. d. The judgment of our sins and forgiveness were separated by our Lord's statement on the Cross, "It is finished now with the result that it stands finished forever." No one ever has forgiveness of sins until he believes in Christ. e. The word "redemption" and the word "forgiveness in verse seven are both in the accusative case and there is no such thing as an accusative of apposition in the Greek. There is a nominative of apposition and a genitive of apposition, but not an accusative of apposition. Therefore, the phrase "the forgiveness of sins" is not an explanation (in apposition) of the phrase "the redemption through His blood." (1) The word "forgiveness" is an accusative of result, and not an accusative of apposition. The word "redemption" is the accusative of direct object. Forgiveness is a result of redemption. (2) These two accusatives are a double accusative: the accusative of direct object and the accusative of result. They can also be described as a double accusative of primary and secondary object. The primary objective is redemption. The secondary objective is forgiveness. One follows the other; they are not simultaneous. Forgiveness follows redemption. Forgiveness is separated from redemption. (3) The concept is the same as we have in Col 1:14, "By agency of Whom we have redemption, the forgiveness of sins." There is no concessive connotation here at all. f. The salvation ministry of Jesus Christ on the Cross must be distinguished from the doctrine of forgiveness. g. Redemption was the decision of Jesus Christ in eternity past as eternal God and fulfilled on the Cross as true humanity. h. Forgiveness is the decision of mankind in time under two categories related to human sins. Category one is the forgiveness of all pre-salvation sins at the moment of faith alone in Christ alone. Category two is the forgiveness of all postsalvation sins results from the fulfillment of the protosis of 1 Jn 1:9, "If we acknowledge our sins." i. Forgiveness depends on redemption and is the result of redemption. There is no forgiveness of sins in redemption and atonement, only the judgment of all sins. j. God the Father judged all human sins of history at the Cross with the result that sins are forgiven under two conditions--faith alone in Christ alone and rebound when necessary. k. All sins of the unbeliever were judged at the Cross, but never forgiven because of rejection of Christ as Savior, Jn 3:18,36. If you reject Christ as Savior, you have rejected the love of God, but the love of God has not rejected you. The sins of the unbeliever are never mentioned at the last judgment, only his failure to believe in Christ and human good. l. The judicial case of the Cross established precedence for the function of forgiveness of sins. It produced precedence based on unlimited atonement. n. Which person of the Trinity has precedence for the function of forgiveness? (1) God the Father is the chief justice of the supreme court of heaven and imputed all the sins of mankind to the impeccable human nature of Christ and judged every one of them. The courtroom of the Cross was strictly a matter of judgment. All the decisions of God the Father related to the Cross were decisions related to judgment. (2) In Eph 5:2, "Begin walking in the sphere of virtue-love just as Christ also loved you and delivered Himself over as a substitute for us, an offering [food offering] and sacrifice [burnt offering] to God resulting in the aroma of fragrance [propitiation]." This indicates that God the Father is the judge and our Lord is the recipient of the judgment. (3) 1 Jn 2:2, "but He is the propitiation for our sins; and not for our sins only, but also for the sins of the entire world." God the Father was satisfied with His judgment of our Lord. (4) 1 Jn 4:10, "In this is love, not that we loved God, but that He loved us and sent His Son to be a propitiation for our sins." (5) The precedence for forgiveness is unlimited atonement. All sins had to be judged on the Cross and God the Father had to be satisfied with that judgment. Precedence is based on the doctrine that God the Father as the judge had to be satisfied with the judgment. Only the judgment of the Cross satisfies the Father. God the Father also rules in every case of rebound. (6) In 1 Jn 1:9 we acknowledge our sins to God the Father, and He is the member of the Trinity who forgives us. God the Father is the member of the Trinity who always deals with sin. The issue is not sin, but forgiveness. Forgiveness is based on a decision you make to believe in Christ and on the decisions you make after salvation to acknowledge your sins to God the Father. (7) Rebound functions because the impeccable human nature of Jesus Christ accepted the imputation and judgment of our sins on the Cross. (8) In every case of postsalvation sinning, the believer uses volition lust to sin. Consequently, he must use grace volition for recovery of his spiritual life. Lust precedes grace, but grace overcomes lust at the point of rebound. B. Definition of Forgiveness. 1. The principle of legal pardon is no different from the principle of personal pardon and forgiveness. 2. This means that if someone asks for your forgiveness, and in honor you forgive them, then integrity and loyalty to doctrine demands that you forget whatever was done against you, and that never again do you recall this in your mind or penalize the individual for it. 3. However, arrogance has no ability to forgive. C. Illustration of Forgiveness: Joseph. 1. Gen 50:21, "`Therefore, do not be afraid; I will provide for you and your little ones.' So he comforted them and spoke kindly to them." 2. Joseph had no intention of ever seeking revenge. He was a magnificent mature believer. He is functioning under doctrinal orientation plus grace orientation. 4. Doctrinal orientation plus grace orientation means spiritual self- esteem and a personal sense of destiny. 5. For the believer who has a personal sense of destiny, he never reacts in bitterness or vindictiveness; he never seeks revenge. 6. A personal sense of destiny related to God from maximum perception of Bible doctrine means you live your life as unto the Lord. 5. Note that Joseph forgave his brothers long ago. He forgives as Christ forgave. This is grace orientation combined with +H (sharing the happiness of God) as a problem solving device. 6. Joseph did not feel threatened by his brothers or by the injustices of the past. He was not in any way handicapped because he had a "difficult childhood" and a disastrous youth. Environment is not the issue; the issue is God's timing. 7. Under God's perfect timing, He prepares us one step at a time and eventually promotes us. 8. In other words, Joseph also used the faith-rest drill. He did not, in any way, take vengeance upon his brothers. He deferred any punishment that might come to them to the wisdom of the sovereignty of God. D. Scripture Passages on Forgiveness. 1. The pattern for such pardon and forgiveness is found in Isa 43:25. "I, even I, am He who blots out your transgressions for My own sake [because of My honor and integrity]. Furthermore, I will not remember your sin." 2. The pattern of forgiveness is applied to the believer as part of the royal family honor code. Col 3:13, "Bearing one another and forgiving each other. Whoever has a complaint against anyone else, just as the Lord forgave you, so also you should forgive others." 3. Eph 4:32, "Be kind to one another, tender-hearted, forgiving each other just as God in Christ has also forgiven you." That mandate is for the believer who has attained spiritual self-esteem, spiritual autonomy, and spiritual maturity. This describes the winner. He is tender-hearted and forgives others on the basis of the fact that God has forgiven him. 4. Rom 12:19, "Beloved, do not take your own revenge, but defer to the wrath of God. For it stands written [Deut 32:35], `Vengeance is Mine; I will repay, says the Lord.'" E. The Two Forgivenesses. 1. The Problem of Two Forgivenesses. a. The first forgiveness is salvation forgiveness for eternal life. The second forgiveness is forgiveness for the spiritual life. b. The problem occurs because we are born again. All sins were judged on the Cross. The decision to believe in Jesus Christ means the forgiveness of all sins prior to that moment. (1) If the unbeliever never believes in Christ, he is not judged for his sins at the Great White Throne judgment. His sins were judged on the Cross. The only sin for which the unbeliever is judged is the one sin of not believing in Christ. Their name is not in the book of life. They are indicted on the basis of their good deeds, which do not add up to the perfect righteousness of God. (2) The unbeliever does not have forgiveness of pre- salvation sins. c. For the believer, however, all presalvation sins are blotted out at the moment of salvation and God never remembers them again. Isa 43:25, "I, even I, am He who blots out your sins for My own sake; And I will not remember your sins." d. Postsalvation sins are blotted out by the use of the rebound technique, 1 Jn 1:9. e. There is forgiveness for sins committed before the Cross and for sins committed after the Cross. The Greek word used for forgiveness of sins committed before faith in Christ is CHARIZOMAI. The Greek word used for forgiveness of sins committed after faith in Christ is APHIEMI. 2. The Problem of True Forgiveness. a. The first forgiveness, salvation forgiveness, is for your eternal life, and is taught in Col 2:13-14, "And when you were dead in your transgressions and the uncircumcision of your flesh, He made you alive together with Him, having forgiven [CHARIZOMAI] us all our transgressions, having canceled out the certificate of debt consisting of decrees against us which were hostile to us; He has taken it out of the way and nailed it to the cross." The decrees against us are all of the sins which were ever committed in human history. God the Father imputed these sins to Christ on the Cross. The judgment of our sins on the Cross is the basis for our forgiveness. b. The second forgiveness, postsalvation forgiveness, is for your spiritual life. This is taught in 1 Jn 1:9, "If we acknowledge our sins, He is faithful and righteous to forgive us our sins and to purify us from all wrongdoing." (1) This is the experiential forgiveness related to postsalvation experience, in which the spiritual life is set back until rebound takes place. God has provided options to offset every contradiction to His plan for your life. When you choose sin, you destroy your spiritual life. (2) Postsalvation forgiveness cancels the repercussions of sin and restores the status of your spiritual life. This forgiveness qualifies you to continue your spiritual life and fulfill the two power options of the spiritual life--the filling of the Holy Spirit and doctrinal orientation. Sin causes divine discipline from the supreme court of heaven. (3) "Purifying us from all wrongdoing" is forgiveness for sins of ignorance. c. The first forgiveness qualifies you to live in the eternal state in a resurrection body. The second forgiveness qualifies you to continue your spiritual life in time. d. The first forgiveness is related to time and the second forgiveness is related to eternity; for your spiritual life is designed to make your eternal life in heaven a most significant thing. e. Both forgivenesses are based on the salvation work of Christ on the Cross. f. Once you rebound, you are forgiven in the sense of APHIEMI, cancellation of punishment. All the suffering does not go away, but whatever suffering is left over is designed for your blessing and spiritual growth. 3. The second forgiveness is also taught in 1 Cor 11:30-31, "For this cause many are weak [warning discipline] and sickly [intensive discipline] and many sleep [the sin unto death]. If we would judge ourselves, we should not be judged." The supreme court of heaven has three categories of discipline against the sinning believer. Judging ourselves is tantamount to naming or citing your sins. Naming our sins to God is tantamount to self- judgment, which is compatible with the divine judgment of our sins on the Cross. 4. Principles. a. God the Father judged our sins on the Cross. Therefore, the sins we commit today already went to court over 1900 years ago. b. Consequently, postsalvation sins of the believer must be dealt with through a non-meritorious function--the rebound technique. Good decisions are always grace decisions. c. This means using the privacy of your priesthood for acknowledging, admitting, citing, naming our sins to God without promises that we will do better, without emotion, without crying, without begging for forgiveness. d. Acknowledgement of our sins to God is totally apart from any human works being added, such as: penitence, public confession, feeling sorry for our sins, or promising God that we will do better. e. No system of penitence, no lustrations (ceremonial purification rites), no self-imposed or ecclesiastical punishments are included in the function of the rebound technique. f. Just as nothing can be added to faith in Christ for salvation, so nothing can be added to acknowledging or admitting our sins to God for the recovery of our fellowship with God and the opportunity to again be filled with the Spirit. g. Both believing in Christ for salvation and naming our postsalvation sins for forgiveness are totally non-meritorious functions on our part. They depend entirely and completely on what God has done. What God has done is to impute every sin to Jesus Christ on the Cross and judge those sins. Legalism always wants to help God by adding some form of human works which cancel out grace. The moment we acknowledge our postsalvation sins to God we have forgiveness and restoration to fellowship with God; we have recovery of the filling of the Holy Spirit. God forgives both the sins of cognizance and the sins of ignorance. h. No category of postsalvation sinning, no matter how extreme, implies lost of eternal salvation. No sin, no denial, no renunciation or category of degeneracy can cancel the forty things every believer receives at the moment of salvation. i. The culprit in personal sin is the volition of the individual believer guilty of a personal sin. The old sin nature is not the source of sin, but the source of temptation. Human volition is the source of all personal sin. Personal sins are either sins of cognizance, in which volition recognizes temptation as a sin and commits a known sin, or sins of ignorance, in which the volition is not aware that the temptation is a sin, but lusts to do it and does it. Therefore, the believer must take the responsibility for his own decisions, for his own choices, including all sins of ignorance or cognizance. j. Without rebound as the basis for problem solving devices, personal sin will destroy your spiritual life. Without rebound as your number one problem solving device, it would be impossible to be filled with the Spirit, learn doctrine, and avoid Christian degeneracy. k. The antithesis of the rebound technique is the denial of postsalvation sinning, 1 Jn 1:8-10, "If we say that we have no sin, we are deceiving ourselves and the truth is not in us. If we acknowledge our sins, He is faithful and righteous with the result that He forgives us our sins and to purify us from all wrongdoing. If we say that we have not sinned, we make Him a liar, and His word is not in us." To deny postsalvation sinning is to deny reality in postsalvation experience. 

I'll make this easy for you, and shorter than most answers: He was getting a head start on the whole thing.

It was to show that He ha the ability and the authority to do so and a foreshadowing of things to come. Only God was able to forgive sins so by doing this He was declaring before all men that He WAS God. The sacrifice was the final step and conclusion to His claims. As He said, "It is finished", meaning that no one would ever have to sacrifice another animal or anything else to have God forgive them.

He had to suffer somehow, didn't he? How can he suffer if he is dead? Perhaps this means that unsaved people will suffer on earth and just die afterwards. Good question.

Because he was not in any sense "the" son of some deity.

In short, the sacrifice was eternal, for both before and after the sacrifice. Also, I can forgive you for robbing me, but that doesn't mean you will not go to jail still to pay for the crime. Jesus forgiving somebody doesn't mean there wasn't a price to be paid for sin. So Jesus forgave and then he paid the price.

I think it is becuase we wouldn't and didn't listen otherwise. Some people still don't really listen to His message and don't thnk about what it really means personally. They only see what they can apply to other people. He was forgiving people before He died because that was His message and he lived as He preached to prove it us. And we didn't listen. So He died to prove it to us. Some still are not listening.

Oh, He'd been doing that for more than just those few years! The whole animal sacrifice system was set up as a sort of 'credit card' system looking forward to Christ's Sacrifice. You don't actually believe that the blood of all the bulls and goats in the world could actually have any meaning to the Creator of the Universe, do you?

those HE forgave believed, they Accepted HIM, they were baptized and hopefully most stayed faithful... Jesus walk on this earth had lots to do with SHOWING and TELLING us how to be.....when HE forgave the Samaritan woman do you not understand how many right there BELIEVED , the whole village!!! there is lots more to every single story than oh HE forgave her and that was that....HE pointed out alot about all the 5 husbands.....she committed adultery 4 times....In God's eyes her first husband was her husband...go and sin no more...BUT she could be forgiven...another thing is the way Christ brought her to HIM..the water of life...gently... to show us and after John prepared the Way for HIM, HE walked to Prepare the the Way for us....

He was showing people what the true nature of God was. He was preaching and showing that God was a forgiving God. It was not only Jesus who healed and forgave, either, but his disciples who did as well. There is one account in Luke 10:9 where it tells of him sending out 70 disciples to heal. On the other hand, his death and resurrection was for the purpose of redemption, to redeem man from being under the authority and power of Satan. It was not simply to make forgiveness available.

Wrong Premise, try this. Enjoy! John DOCTRINE OF SALVATION IN THE OLD TESTAMENT A. Definition and Description. 1. Salvation is instant adjustment to the justice of God through faith in Christ. Jesus Christ bore our sins and the justice of God judged those sins and was satisfied, 1 Pet 2:24; 2 Cor 5:21. When we believe in Christ, the justice of God is free to save us. 2. The Gospel is the information provided whereby we make that instant adjustment to the justice of God. 3. In the Old Testament when you believed, you received the perfect righteousness of God, eternal life, and God the Holy Spirit regenerated you. In the Church Age you receive these things and much more. 4. While Jesus Christ had not yet died on the cross in Old Testament times, His efficacious sacrifice was certain as a part of the divine decrees. This freed the justice of God to save anyone who believed in Old Testament times. On the basis of the decrees anyone in Old Testament times could be saved by believing in Christ by any of the various ways Christ was revealed. B. The First Statement of the Gospel, Gen 3:15. 1. At the time of man's fall, the promise of salvation was first given. Man rejected God's order not to eat of the tree of the knowledge of good and evil. The knowledge of good and evil was not necessary for relationship with God. Morality was not an issue, but rather rejection of God's command. 2. This resulted in instant adjustment to spiritual death. The sin was negative volition, which allowed Satan to become the ruler of the world, and put man under spiritual death. Personal sin caused the existence of the old sin nature, which cancelled out the human spirit, causing man to become dichotomous. 3. We are born sinners because of the imputation of Adam's sin and the existence of the old sin nature in the cell structure of the body. We are not sinners because we sin, but because we are born. Adam chose for the entire human race that we would be born sinners. 4. We start with the old sin nature and go to personal sin, in contrast to Adam. The solution to Adam's problem was God becoming the God-man. 5. The woman sinned in ignorance, while Adam knew exactly what he was doing, but both are guilty because both used their volition to sin. 6. The virgin birth was essential so that Christ could be born as a man without the genetically formed old sin nature, and therefore without the imputation of Adam's original sin. Christ lived a sinless life in the prototype divine dynasphere under the indwelling and filling of the Holy Spirit. Thus being without sin, He was qualified to go to the cross and be judged for our sins. 7. The justice of God found a way to save sinful man, Gen 3:15. Christ is "the seed of the woman." The "crushing of Satan's head" is His victory at the Second Advent. The "crushing of Christ's heel" is His suffering on the cross prior to being judged for our sins. 8. In Gen 3:20-21, man responded to the Gospel. C. The Pattern of Salvation in the Old Testament, Gen 15:6. 1. The pattern is exactly the same as New Testament salvation. 2. Abraham believed in Christ and God the Father imputed perfect righteousness to him. When we adjust to the justice of God, we receive God's perfect righteousness. You cannot improve God's perfect righteousness, compromise it, or destroy it. All believers have it. 3. Rom 4:1-5 and Gal 3:6 teach the same concept as Gen 15:6. 4. The justice of God is not free to save man based on any works or ritual. Arrogant legalists always boast about how great they are. The more you work for salvation, the farther away you get. 5. The pattern for salvation adjustment to the justice of God has always been the same: faith in Jesus Christ which frees the justice of God to give instant and eternal salvation. 6. In the Old Testament, the judgment of Jesus Christ on the cross was just as real as it is to us retrospectively. 7. No matter how Christ was revealed in the Old Testament, the non- meritorious expression of faith in Christ resulted in eternal salvation. D. How was the Gospel presented? 1. It was presented directly in theology by direct doctrinal teaching, Isa 53:1, 4-6, 10-12. a. Verse 4 states directly that Christ carried the guilt of our sin. Christ was judged in His spiritual death, not His physical death. b. Verse 11 states that justice is satisfied by the judgment of sin in Christ. 2. It was presented in the Levitical offerings. 3. It was presented in the Temple worship. E. The Levitical offerings reveal the Gospel. 1. This is witnessing by ritual. The ritual is found in three offerings. a. In Lev 1, the burnt offering was propitiation with emphasis on the work of Christ, indicating that Christ had to bear our sins in order for the justice of God to be free to give us salvation. b. In Lev 2, the food offering emphasizes the person of Christ propitiating the Father's justice. c. In Lev 3, the peace offering represented the work of Christ on the cross which removes the barrier between God and man, thus making it possible for the justice of God to give man eternal life. 2. The remaining offerings in Lev 4-5, the sin offering and the trespass offering, were for sins of cognizance and sins of ignorance. If you feel sorry for sins or "try to make it up to God" through penitence, then the justice of God isn't free to forgive you. You do not rebound unknown sins when you learn at a later date that what you did was a sin. That is blasphemy, because the justice of God is fair and forgives unknown sins when you acknowledge your known sins. F. The Tabernacle reveals the Gospel, Rom 3:24-26. 1. "Receiving justification gratuitously by His grace through the redemption of the one who is in Christ Jesus, Whom God has predetermined the mercy seat [the place of propitiation], through faith by means of His blood, for a demonstration of His justice, because of the passing over of the previously committed sins by the clemency of God." 2. Christ is the mercy seat. Sin is inside the mercy seat. The righteousness and justice of God see the blood on the mercy seat, which represents the work of Christ on the cross, and are satisfied. 3. Judgment was delayed on all sins until the cross. This was true for all sins past, present and future. 4. Verse 26 teaches that God must be just and the justifier, so that God is not compromised when He saves and blesses man. G. Positive volition existed in Old Testament times. 1. Ex 33:7, "Everyone who sought the Lord." 2. Isa 55:6, "Seek the Lord while He may be found." 3. Where positive volition exists, there must be salvation available. God is fair and just, therefore He provides the information necessary to be saved wherever positive volition exists. H. Job gave testimony to the salvation principle of the Old Testament, Job 19:23-27. I. Gentiles responded to the Gospel in Old Testament times. 1. The Assyrians responded to the Gospel, Mt 12:41; Lk 11:32. 2. Jonah's revival, Jonah 3. 3. Nebuchadnezzar was a believer, Dan 4:30-37. 

3-23-2017 It is not reliable to let people tell you what the bible says. Many people will make up stuff because they don't know what it says, and many will make up stuff because they wish it would not say what it says. You just have to read it for yourself. Read a chapter of Proverbs every day. Proverbs has 31 chapters so you can keep your place by just looking at a calendar. There is no religion or nothing in Proverbs and you don't have to believe anything. Just read to find wisdom. When you are comfortable with that, then read the bible from Romans to 2 Thessalonians over and over until you start to remember what it says. That is the part that applies to Christians. Please note that Jesus did not come to forgive our sins, he came so we could have life and have it more abundantly. The Epistle To The Romans carefully explains that sins don't count any more.

You ask a simple question that is summoned in what Jesus stands for - perfectionism. Jesus who went around forgiving sinners before He died is the state of being equal to God. Luke 5:21 "And the scribes and the Pharisees began to question, saying, Who is this who speaks blasphemies? Who can forgive sins but God alone?"

cause thats what he does

Christ died on the cross so that we may have eternal life in him, no longer dying a spiritual death. Jesus said "I Am The Bread of Life." Romans 5:12-21 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. 2 Cor 4: 1-11 What then shall we say? Shall we continue in sin so that grace may increase? Certainly not! How can we who died to sin live in it any longer? Or aren’t you aware that all of us who were baptized into Christ Jesus were baptized into His death? We therefore were buried with Him through baptism into death, in order that, just as Christ was raised from the dead through the glory of the Father, we too may walk in newness of life. For if we have been united with Him like this in His death, we will certainly also be united with Him in resurrection. We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. For anyone who has died has been freed from sin. Now if we died with Christ, we believe that we will also live with Him. For we know that since Christ was raised from the dead, He cannot die again; death no longer has dominion over Him. The death He died, He died to sin once for all; but the life He lives, He lives to God.So you too must count yourselves dead to sin, but alive to God in Christ Jesus. Wages of sin Peter 3:14-22 What then? Shall we sin because we are not under law, but under grace? Certainly not! Do you not know that when you offer yourselves as obedient slaves, you are slaves to the one you obey, whether you are slaves to sin leading to death, or to obedience leading to righteousness? But thanks be to God that, though you once were slaves to sin, you wholeheartedly obeyed the form of teaching to which you were committed. You have been set free from sin and have become slaves to righteousness. I am speaking in human terms because of the weakness of your flesh. Just as you used to offer the parts of your body in slavery to impurity and to escalating wickedness, so now offer them in slavery to righteousness leading to holiness. For when you were slaves to sin, you were free of obligation to righteousness. What fruit did you reap at that time from the things of which you are now ashamed? The outcome of those things is death. But now that you have been set free from sin and have become slaves to God, the fruit you reap leads to holiness, and the outcome is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

It didn't. It took Jesus dying on the cross to ATONE for our sins.