Distinguishing Between Conversion and Judgment Standards in the Gospels

Distinguishing Between Conversion and Judgment Standards in the Gospels
While the gospels sometimes speak of elements surrounding the topic of proclamation and conversion, they also speak of judgment standards. In some passages, it is difficult to distinguish between those related to conversion from those related to judgment. The deciding factor about whether a passage belongs to the conversion event or the judgment event are usually evident from the context.

The following passages seem to discuss topics relevant to conversion and judgment, but they are more closely related to final judgment. They illustrate that there is more to salvation than the conversion event.

Section Text Comments

67 MT 5:17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill. [18] "For truly I say to you, until heaven and earth pass away, not the smallest letter or stroke shall pass away from the Law, until all is accomplished. [19] "Whoever then annuls one of the least of these commandments, and so teaches others, shall be called least in the kingdom of heaven; but whoever keeps and teaches them, he shall be called great in the kingdom of heaven. [20] "For I say to you, that unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven. The point of this passage seems to be the elevation of the commands of the Law and a criticism of the scribes' and Pharisees' apparent disregard for them. (The scribes and Pharisees are frequent antagonists of Jesus and a prominent bad example throughout the gospel of Matthew, ref. Mt 7:29, 23:2ff.)
Since the law was fulfilled/abolished at the cross (Col 2:14, Mt 27:51), Jesus seems be talking about the period of time during his ministry before the cross. In this case, Jesus upholds the standard of the law during his earthly ministry.
He specifically states that the commands will not pass away until the passing away of heaven and earth-- or until "all is accomplished." If Jesus is speaking of the cross as a point where "all is accomplished," this would fit with the idea that Jesus is addressing the period of time during his earthly ministry.
Since this is discussing the period of time prior to the cross, this text does not address the question of Christian conversion in the church age.

70,
147 MT 6:31 "Do not be anxious then, saying, `What shall we eat?' or `What shall we drink?' or `With what shall we clothe ourselves?' [32] "For all these things the Gentiles eagerly seek; for your heavenly Father knows that you need all these things. [33] "But seek first His kingdom and His righteousness; and all these things shall be added to you. [34] "Therefore do not be anxious for tomorrow; for tomorrow will care for itself. Each day has enough trouble of its own.
LK 12:29 "And do not seek what you shall eat, and what you shall drink, and do not keep worrying. [30] "For all these things the nations of the world eagerly seek; but your Father knows that you need these things. [31] "But seek for His kingdom, and these things shall be added to you. [32] "Do not be afraid, little flock, for your Father has chosen gladly to give you the kingdom. [33] "Sell your possessions and give to charity; make yourselves purses which do not wear out, an unfailing treasure in heaven, where no thief comes near, nor moth destroys. [34] "For where your treasure is, there will your heart be also.
Here "seeking the kingdom" relates to spiritual priorities in life. Instead of pre-occupation with the material needs of life, Jesus wants his followers to have peace and security that God will provide for them.
This seems to have little direct relevance to the question of Christian conversion. Jesus isn't urging people to make "listening to the gospel" the greatest priority; after all, they are already following him and listening to him.
This text cannot be correctly applied to the idea of attending all of the church services, the context has nothing to do with this. But it does commend the idea of not letting the work of life get in the way of one's spiritual focus. That is the point of the admonition.

71 MT 7:13 "Enter by the narrow gate; for the gate is wide, and the way is broad that leads to destruction, and many are those who enter by it. [14] "For the gate is small, and the way is narrow that leads to life, and few are those who find it.
MT 7:15 "Beware of the false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves. [16] "You will know them by their fruits. Grapes are not gathered from thorn bushes, nor figs from thistles, are they? [17] "Even so, every good tree bears good fruit; but the bad tree bears bad fruit. [18] "A good tree cannot produce bad fruit, nor can a bad tree produce good fruit. [19] "Every tree that does not bear good fruit is cut down and thrown into the fire. [20] "So then, you will know them by their fruits. [21] "Not everyone who says to Me, `Lord, Lord,' will enter the kingdom of heaven; but he who does the will of My Father who is in heaven. [22] "Many will say to Me on that day, `Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?' [23] "And then I will declare to them, `I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.'
Jesus is speaking of a future time when people might enter the kingdom. The wide gate and broad road seems to be those who say "Lord, Lord" but neglect the will of the Father, while the narrow gate and way seems to be those who do the will of the Father. The issue is talk vs. action.
Jesus warns of false prophets because spiritual leaders tell people which "way" to go. Jesus urges that the fruit of would-be leader's lives must be weighed before they are given influence in one's life. Interestingly, the fruit to consider is not ministry-related (prophesying, casting out of demons, performing of miracles) but personal righteousness that is the result of one's inner convictions.
Jesus also warns that mere confession of him-- even accompanied by miraculous signs-- without obedience to the will of God will not be sufficient for entering the kingdom in the future. This whole idea of the "will of God" merits further examination on its own.
With the images of "trees thrown into the fire" and lawless ones being cast away from Jesus "on that day," this text relates more to future judgment than immediate conversion. In fact, it cautions that we should beware of focusing on "conversion" (confessing "Lord, Lord" is a key element of conversion) apart from a narrow-road lifestyle that bears the good fruit of doing God's will.

99 MT 10:22 "And you will be hated by all on account of My name, but it is the one who has endured to the end who will be saved. Perseverance to the end is necessary for salvation. By its very nature, this relates to judgment and not to a conversion event.

99,
146 MT 10:32 "Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven. [33] "But whoever shall deny Me before men, I will also deny him before My Father who is in heaven.
LK 12:8 "And I say to you, everyone who confesses Me before men, the Son of Man shall confess him also before the angels of God; [9] but he who denies Me before men shall be denied before the angels of God.
Confessing or denying Jesus before men will have a corresponding effect at judgment.

120 MT 16:24 Then Jesus said to His disciples, "If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me. [25] "For whoever wishes to save his life shall lose it; but whoever loses his life for My sake shall find it. [26] "For what will a man be profited, if he gains the whole world, and forfeits his soul? Or what will a man give in exchange for his soul? [27] "For the Son of Man is going to come in the glory of His Father with His angels; and WILL THEN RECOMPENSE EVERY MAN ACCORDING TO HIS DEEDS. [28] "Truly I say to you, there are some of those who are standing here who shall not taste death until they see the Son of Man coming in His kingdom." Following Peter's confession, commendation and rebuke of Jesus concerning the cross, Jesus speaks of several generalities.
First, those who wish to follow him must deny themselves, take up their cross and follow. If the Master is headed to a cross, so are the followers.
For all, there is a spiritual truth: those who wish to save their lives will lose them, those who lose their lives for his sake shall find them. Even gaining the world is no profit if the soul is lost.
Consistent with the message of the Old Testament, men will be rewarded according to their deeds. Jesus doesn't expect perfection, but he expects his followers to "lose their lives" for him. This need not mean martyrdom (though it could); in context it is about Peter renouncing his own ambitions and ideas about what the Messiahship of Jesus meant.

127 MT 18:1 At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?" [2] And He called a child to Himself and set him before them, [3] and said, "Truly I say to you, unless you are converted and become like children, you shall not enter the kingdom of heaven. [4] "Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. The question of the greatness of the disciples-- probably meaning the Twelve here-- provides the context.
We might observe that the disciples were already "converted" to Jesus, yet he tells them of another "conversion" (Greek strepho, turn) that is necessary for their ultimate salvation.
Thus, this saying does not appear to be addressing initial conversion but the necessary growth in humility for those considering who among them is the greatest.

128 MK 9:38 John said to Him, "Teacher, we saw someone casting out demons in Your name, and we tried to hinder him because he was not following us." [39] But Jesus said, "Do not hinder him, for there is no one who shall perform a miracle in My name, and be able soon afterward to speak evil of Me. [40] "For he who is not against us is for us. [41] "For whoever gives you a cup of water to drink because of your name as followers of Christ, truly I say to you, he shall not lose his reward.
[42] "And whoever causes one of these little ones who believe to stumble, it would be better for him if, with a heavy millstone hung around his neck, he had been cast into the sea. [43] "And if your hand causes you to stumble, cut it off; it is better for you to enter life crippled, than having your two hands, to go into hell, into the unquenchable fire, [44] [where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED.] [45] "And if your foot causes you to stumble, cut it off; it is better for you to enter life lame, than having your two feet, to be cast into hell, [46] [where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED.] [47] "And if your eye causes you to stumble, cast it out; it is better for you to enter the kingdom of God with one eye, than having two eyes, to be cast into hell, [48] where THEIR WORM DOES NOT DIE, AND THE FIRE IS NOT QUENCHED. [49] "For everyone will be salted with fire. [50] "Salt is good; but if the salt becomes unsalty, with what will you make it salty again? Have salt in yourselves, and be at peace with one another."
Confronted with the unknown exorcist, Jesus urged the apostles to show kindness toward him. Even small acts of righteousness have reward. Acts of kindness towards any of his followers have a reward.
On the other hand, causing anyone to stumble (Greek skandalizo, causing offense) is literally playing with fire. Similarly, individuals should avoid stumbling as well. Avoiding stumbling, even at high cost, is worth that cost compared to hell. Stumbling can cause one to go to hell at the judgment.
"Losing one's saltiness" appears to be an irrevocable condition, suggesting that the spiritual distinctiveness attained through hardship should not be surrendered.

141 LK 10:25 And behold, a certain lawyer stood up and put Him to the test, saying, "Teacher, what shall I do to inherit eternal life?" [26] And He said to him, "What is written in the Law? How does it read to you?" [27] And he answered and said, "YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR STRENGTH, AND WITH ALL YOUR MIND; AND YOUR NEIGHBOR AS YOURSELF." [28] And He said to him, "You have answered correctly; DO THIS, AND YOU WILL LIVE." Jesus states that following the greatest commands of the Law will lead to life.
Paul would later state in Gal 3:21-22 that the law could not give life; not due to a failure in the law but due to the failure of mankind being able to keep it. As Jesus lived under the law, his remarks should be understood in this regard.

143 LK 11:4 `And forgive us our sins, For we ourselves also forgive everyone who is indebted to us. And lead us not into temptation.'" Forgiveness of others plays a part in being forgiven by God and needs to be a regular part of the life of a Christian.

162 LK 13:23 And someone said to Him, "Lord, are there just a few who are being saved?" And He said to them, [24] "Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. [25] "Once the head of the house gets up and shuts the door, and you begin to stand outside and knock on the door, saying, `Lord, open up to us!' then He will answer and say to you, `I do not know where you are from.' [26] "Then you will begin to say, `We ate and drank in Your presence, and You taught in our streets'; [27] and He will say, `I tell you, I do not know where you are from; DEPART FROM ME, ALL YOU EVILDOERS.' [28] "There will be weeping and gnashing of teeth there when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, but yourselves being cast out. [29] "And they will come from east and west, and from north and south, and will recline at the table in the kingdom of God. [30] "And behold, some are last who will be first and some are first who will be last." This text has some verbal parallels with Mt 7:13-23, though Luke places it much later in Jesus' ministry than Matthew's account. The question posed suggests that Jesus regularly taught the "narrow road" of salvation.
Jesus' answer does not focus on methodology of conversion but upon individual effort to "enter through the narrow door." In context, this narrow door is the entrance to heaven itself at the time of judgment. After this time, the "door is shut" and people on the other side plead in futility for entry.
Many will seek but only a few will actually enter. The key factor in their rejection is seen in Jesus' remark, "I do not know where you are from." This would seem to be pointing to the idea that religious devotion and witness of Jesus' ministry have no value on the day of judgment if one is not known by Jesus.
This text has little to offer concerning details of Christian conversion (only that one must be known by Jesus in the end), but it offers a sober warning that "many will try" to get into heaven and not make it.

177,
178 MT 19:16 And behold, one came to Him and said, "Teacher, what good thing shall I do that I may obtain eternal life?" [17] And He said to him, "Why are you asking Me about what is good? There is only One who is good; but if you wish to enter into life, keep the commandments." [18] He said to Him, "Which ones?" And Jesus said, "YOU SHALL NOT COMMIT MURDER; YOU SHALL NOT COMMIT ADULTERY; YOU SHALL NOT STEAL; YOU SHALL NOT BEAR FALSE WITNESS; [19] HONOR YOUR FATHER AND MOTHER; and YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF." [20] The young man said to Him, "All these things I have kept; what am I still lacking?" [21] Jesus said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you shall have treasure in heaven; and come, follow Me." [22] But when the young man heard this statement, he went away grieved; for he was one who owned much property.
MT 19:23 And Jesus said to His disciples, "Truly I say to you, it is hard for a rich man to enter the kingdom of heaven. [24] "And again I say to you, it is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God." [25] And when the disciples heard this, they were very astonished and said, "Then who can be saved?" [26] And looking upon them Jesus said to them, "With men this is impossible, but with God all things are possible." [27] Then Peter answered and said to Him, "Behold, we have left everything and followed You; what then will there be for us?" [28] And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. [29] "And everyone who has left houses or brothers or sisters or father or mother or children or farms for My name's sake, shall receive many times as much, and shall inherit eternal life. [30] "But many who are first will be last; and the last, first.
The question posed by the man is about eternal life-- going to heaven. The answer from Jesus is in a Jewish context-- obeying the law.
Jesus seems to suggest that if one want to enter life, the place to start is keeping the commandments. This makes sense in a Jewish context, and fits well with other similar passages.
The man's reply about what is still lacking raising an interesting point-- was anything still lacking? Was this man heaven-bound as he spoke?
We know that Jesus came not to abolish the law but to fulfill it, thus the commandments are not cast aside until the cross (Mt 5:17-19). Yet, the commandments cannot bring life (Romans 3:20), only Jesus could do that.
Being given a chance to follow Jesus and believe in him (the true and long-term answer to his question), he chose his possessions instead. Jesus uses the response to teach a lesson: It is hard (though not impossible, for all things are possible with God) for the rich to enter the kingdom of heaven. With this man as the example, it seems that one's riches often have a way of speaking more persuasively than God.
Then and now, material wealth is considered by some to be an indication of God's favor. These things are blessings, but they cannot be put ahead of the One who provides them.
This text is primarily about judgment and heaven; that was the man's initial question and the end result of the discussion as well. However, the point about whether one is controlled by riches or the call of God relates to all of life, including conversion.

194 MT 22:1 And Jesus answered and spoke to them again in parables, saying, [2] "The kingdom of heaven may be compared to a king, who gave a wedding feast for his son. [3] "And he sent out his slaves to call those who had been invited to the wedding feast, and they were unwilling to come. [4] "Again he sent out other slaves saying, `Tell those who have been invited, "Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready; come to the wedding feast."' [5] "But they paid no attention and went their way, one to his own farm, another to his business, [6] and the rest seized his slaves and mistreated them and killed them. [7] "But the king was enraged and sent his armies, and destroyed those murderers, and set their city on fire.
[8] "Then he said to his slaves, `The wedding is ready, but those who were invited were not worthy. [9] `Go therefore to the main highways, and as many as you find there, invite to the wedding feast.' [10] "And those slaves went out into the streets, and gathered together all they found, both evil and good; and the wedding hall was filled with dinner guests. [11] "But when the king came in to look over the dinner guests, he saw there a man not dressed in wedding clothes, [12] and he said to him, `Friend, how did you come in here without wedding clothes?' And he was speechless. [13] "Then the king said to the servants, `Bind him hand and foot, and cast him into the outer darkness; in that place there shall be weeping and gnashing of teeth.' [14] "For many are called, but few are chosen."
The point of this parable is that some who have been invited to the feast refuse the invitation and even kill the messengers. The king then destroys those who rejected the invitation and killed his messengers, and extends his invitation to others.
This seems to be a clear reference to the Jews, who had murdered the prophets announcing the way of God (Mt 23:37). Jesus is announcing that the city of those who rejected the invitation and murdered the servants will be destroyed, and that the invitation will be extended to others (namely the Gentiles, ref. Mt 21:43). This is a prominent theme in Matthew.
The second half of the parable is about those who come from the subsequent invitation. The feast may be a picture of the church or perhaps the queue for judgment. Here people-- both the good and the bad-- have received and accepted the invitation.
But at the feast, what matters is suitability for the feast, not whether one was good or bad at the time of calling. "Properly dressed" for the feast shows that even though the invitation was gracious, there are still standards and expectations at the banquet. What these might be aren't exactly clear, but the behavior and attitude appropriate for the occasion are probably in view.