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IMO, it is essential for us to not only have a desire to repent of our sins, but to do so during the course of receiving Jesus as our Lord and Savior, as recorded in Acts 2:38. When Jesus gives/baptizes us with the Holy Spirit, according to Mt.3:11. We find many reasons why, beginning in Rom.3:23: "For all have sinned and fall short of the glory of God." Followed by vs 24: "and are justified freely by His grace through the redemption that came by Christ Jesus."
t simply amounts to either ask for the Lord to forgive us of our sins, or they will not be forgiven until we do. As we find an example of in 1 Jn.1:8 and 9.
Though being drawn by the Father to Jesus, convicted of our sins with the need to repent [confess our sins] and believe, through faith, Jesus is who He said He is and understand the work He did for us on the cross, the two go together for our salvation, even though they are two very separate issues.
An example is given to us from the OT sacrificial system, in which all of the original seven feasts and festivals were specifically to that which Jesus fullfilled or will fulfill in the future. The following is pertinent to the subject. It is clear, God sought repentance before accepting the sacrifice of atonement for their sins.
Y
om KIppur - Day of Atonrement:
These confessional forms provide all-encompassing allusion to sins, both of omission and commission. They are expressed in acrostic style, alphabetically arranged over the entire range of the 22 Hebrew letters. These confessions are collective, not individual, "We", not "I". No one is likely to have committed them all, but any of them could have been committed by some. Nor could many individuals be entirely free from them all. Though expressed in such collective fashion, mere mention of them can readily recall situations to individuals where they themselves, in small or large ways, fell short. There is, moreover, an imperative to pray for others, as well as for oneself. At the conclusion of each stanza of 'Al Cheit', the congregation intones "Forgive us all sins, O God of forgiveness, and grant us atonement".
Quasar92
t simply amounts to either ask for the Lord to forgive us of our sins, or they will not be forgiven until we do. As we find an example of in 1 Jn.1:8 and 9.
Though being drawn by the Father to Jesus, convicted of our sins with the need to repent [confess our sins] and believe, through faith, Jesus is who He said He is and understand the work He did for us on the cross, the two go together for our salvation, even though they are two very separate issues.
An example is given to us from the OT sacrificial system, in which all of the original seven feasts and festivals were specifically to that which Jesus fullfilled or will fulfill in the future. The following is pertinent to the subject. It is clear, God sought repentance before accepting the sacrifice of atonement for their sins.
Y
om KIppur - Day of Atonrement:
These confessional forms provide all-encompassing allusion to sins, both of omission and commission. They are expressed in acrostic style, alphabetically arranged over the entire range of the 22 Hebrew letters. These confessions are collective, not individual, "We", not "I". No one is likely to have committed them all, but any of them could have been committed by some. Nor could many individuals be entirely free from them all. Though expressed in such collective fashion, mere mention of them can readily recall situations to individuals where they themselves, in small or large ways, fell short. There is, moreover, an imperative to pray for others, as well as for oneself. At the conclusion of each stanza of 'Al Cheit', the congregation intones "Forgive us all sins, O God of forgiveness, and grant us atonement".
Quasar92
who committed no sin, nor was any deceit found in His mouth; 
