Krisis appears 47 times in the NT and comes from krinō (G2919), 'to judge, decide, separate.' The word covers everyday decision-making but in the NT primarily refers to judicial judgment, especially divine judgment. Jesus speaks frequently of 'the day of judgment' (hēmera kriseōs) — a coming day when God will judge all people (Matthew 10:15; 11:22, 24; 12:36, 41-42). John's Gospel uses krisis with striking paradox: 'God did not send his Son into the world to condemn [krinē] the world, but to save the world through him. Whoever believes in him is not condemned [krinetan], but whoever does not believe stands condemned [kekritai] already' (John 3:17-18).
The theology of krisis in the NT is both present and future. The cross is already a moment of cosmic judgment — 'Now is the time for judgment [krisis] on this world; now the prince of this world will be driven out' (John 12:31). Those who believe in Jesus have already 'crossed over from death to life' and will 'not be judged' at the final judgment (John 5:24). Yet a final, public krisis awaits all: 'We will all stand before God's judgment seat' (Romans 14:10); 'It is appointed for people to die once, and after that to face judgment [krisis]' (Hebrews 9:27). For believers, this 'judgment' will be the revelation of their works' quality (1 Corinthians 3:13-15), not a threat to their salvation.