κρίσις

Here is a tension that lives in the heart of many a faithful Christian.

On the one hand, the believer has been taught — rightly — that he is justified by grace through faith. His sins have been forgiven; he has been declared righteous before God for Christ’s sake; his standing rests not on his works but on Christ’s finished work. This is the gospel, and the believer rests in it.

On the other hand, the believer reads passages like 2 Corinthians 5:10 — “we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” He reads Matthew 25 and the separation of the sheep from the goats. He reads Revelation 20 and the books being opened and the dead being judged “according to what they had done.” And a question arises — sometimes a quiet anxiety, sometimes a sharp fear: If I am going to be judged according to my works, what becomes of justification by grace? Will my works be enough? Will I be condemned?

The tension is real, and it is not resolved by ignoring either side. The believer is justified by grace through faith. And there is a final judgment that every person will face. Both are true. The question is how they fit together — how the believer who has been justified by grace relates to the final judgment in which all will be assessed.

The Greek word at the center of this question is krisis — judgment. The word names the eschatological assessment of all people that accompanies the resurrection: the great and final reckoning at which God judges the living and the dead. The word is not abstract or theoretical; the word names the reality every person will face. And the way the New Testament handles this word — especially in the Gospel of John — gives the resolution to the believer’s tension. The believer who is in Christ, John tells us, “does not come into judgment, but has passed from death to life” (John 5:24). The judgment is real; but for the believer in Christ, the judgment has already been faced — and faced by Christ in the believer’s place.

This chapter is about that word — krisis — and about how the believer who is justified by grace relates to the final judgment. The chapter continues Part VII of this volume, which treats the last things and the believer’s final hope. The judgment accompanies the resurrection (Chapter 44); the believer who understands the judgment rightly faces it not with terror but with the confidence the gospel gives.

The Word

The Greek word is κρίσις (krisis), pronounced in the Erasmian convention as KREE-sis, with the accent on the first syllable. The word is a third-declension feminine noun and appears about forty-seven times in the New Testament. The English word crisis comes directly from this Greek word — a “crisis” being, etymologically, a moment of decision or judgment, a turning point at which a decisive assessment is made.

The etymology runs from the verb krinō (κρίνω), “to separate, to distinguish, to decide, to judge.” The basic sense of krinō is “to separate” — to divide one thing from another, to distinguish, to sort. From this basic sense develops the sense of “to decide” (to separate the true from the false, the right from the wrong) and then “to judge” (to render a decision, to pass sentence). The noun krisis names the act of judging — the separation, the decision, the judgment. The English word critic (one who judges or evaluates) and criterion (the standard by which judgment is made) come from the same Greek root.

The word family is substantial:

Krinō (κρίνω) — to judge, to decide, to separate. The base verb. Used about 114 times in the New Testament. Covers both the divine judgment (God judging the world) and human judging (the prohibition of Matthew 7:1, “judge not”; the legitimate discernment of 1 Corinthians 2:15).

Krisis (κρίσις) — judgment, the act of judging. The chapter’s main word.

Krima (κρίμα) — judgment, the verdict or sentence (the result of judging). Used about twenty-seven times. Romans 2:2-3 (God’s judgment), 1 Corinthians 11:29 (eating and drinking judgment on oneself), James 3:1 (teachers receiving stricter judgment).

Katakrinō (κατακρίνω) — to condemn (the intensified form with kata-, “down/against”). Used eighteen times. Romans 8:1 (“no condemnation for those in Christ Jesus”), Romans 8:34 (“who is to condemn?”), Mark 16:16 (the one who does not believe will be condemned).

Katakrima (κατάκριμα) — condemnation (the verdict of condemnation). Used three times, all in Romans. Romans 5:16, 18 (the condemnation through Adam), Romans 8:1 (no condemnation in Christ).

Krites (κριτής) — judge. Used about nineteen times. God as judge (Hebrews 12:23, “God, the judge of all”), Christ as judge (Acts 10:42, “appointed by God to be judge of the living and the dead”), human judges (the judges of Israel, civil judges).

Diakrinō (διακρίνω) — to discern, to distinguish, to doubt. The compound with dia-. Covers the sense of discerning/distinguishing (1 Corinthians 11:31, judging ourselves) and the sense of wavering/doubting (James 1:6, the one who doubts).

The Septuagint and Old Testament background of krisis is foundational. The LXX uses krisis and the related vocabulary primarily to translate Hebrew mishpat (מִשְׁפָּט) — “judgment, justice, ordinance” — one of the most important terms in the Old Testament. The Hebrew mishpat covers a rich range: the act of judging, the justice that God establishes, the legal ordinances of the covenant, the just order of God’s rule.

The Old Testament’s judgment tradition includes substantial theological content:

God as the righteous Judge. Genesis 18:25 — “Shall not the Judge of all the earth do what is just?” The foundational affirmation that God judges rightly. Psalm 9:7-8 — “he has established his throne for justice, and he judges the world with righteousness; he judges the peoples with uprightness.”

The Day of the LORD. The prophetic tradition of the coming day of God’s judgment. Amos 5:18-20 — “Woe to you who desire the day of the LORD!… It is darkness, and not light.” Joel 2:1-2, Zephaniah 1:14-18 — the Day of the LORD as a day of judgment. The Day of the LORD is both judgment on God’s enemies and (for the unfaithful within Israel) judgment on God’s own people.

Judgment as vindication of the oppressed. In the Hebrew tradition, God’s judgment is not only condemnation but also vindication. The mishpat of God establishes justice for the oppressed, the widow, the orphan, the poor. Psalm 76:8-9 — “from the heavens you uttered judgment… when God arose to establish judgment, to save all the humble of the earth.” The judgment of God is good news for those who have suffered injustice.

The two-sided character of judgment. The Old Testament judgment is consistently two-sided. The same divine judgment that condemns the wicked vindicates the righteous. The same Day of the LORD that brings darkness for the unfaithful brings light for the faithful. Malachi 4:1-2 — the day that burns like an oven for the arrogant and evildoers is the same day on which “the sun of righteousness shall rise with healing in its wings” for those who fear God’s name.

Several Old Testament passages illuminate the New Testament’s development:

Genesis 18:25 — “Shall not the Judge of all the earth do what is just?” Abraham’s appeal to God’s righteous judgment regarding Sodom.

Psalm 96:13 — “for he comes to judge the earth. He will judge the world in righteousness, and the peoples in his faithfulness.” The coming judgment as occasion for the creation’s rejoicing — the judgment sets things right.

Daniel 7:9-10 — the Ancient of Days seated for judgment, the books opened, the court sitting. The apocalyptic vision of the final judgment that feeds directly into the New Testament’s judgment imagery (Revelation 20:11-12).

Ecclesiastes 12:14 — “For God will bring every deed into judgment, with every secret thing, whether good or evil.” The comprehensive scope of God’s judgment.

The Old Testament’s judgment tradition is the foundation on which the New Testament builds. God is the righteous Judge; the Day of the LORD is coming; the judgment is two-sided (vindication and condemnation); the scope is comprehensive. The New Testament inherits this whole tradition and develops it Christologically — Christ is appointed as the Judge, the judgment is focused on the response to Christ, and the believer in Christ relates to the judgment in a transformed way.

Range of Meaning

Krisis in the New Testament covers a meaningful range:

The final eschatological judgment. The dominant theological use. Matthew 10:15, 11:22, 24, 12:36, 41-42 (the day of judgment), John 5:28-29 (the resurrection of judgment), Hebrews 9:27 (after death, judgment), 2 Peter 2:9, 3:7 (the day of judgment), 1 John 4:17 (confidence for the day of judgment), Jude 6 (the judgment of the great day).

The verdict / sentence of condemnation. The negative outcome. John 3:19 (“this is the judgment: the light has come into the world, and people loved the darkness”), John 5:24 (does not come into judgment), James 5:12 (lest you fall under judgment).

Justice / right judgment as a virtue or standard. Matthew 12:18, 20 (justice — krisis — proclaimed to the Gentiles, citing Isaiah 42), Matthew 23:23 (the weightier matters of the law: justice, mercy, faithfulness), Luke 11:42 (justice and the love of God).

The act of human judging. John 7:24 (“judge with right judgment”), John 8:16 (“my judgment is true”).

The present judgment / division that Christ’s coming produces. John 3:19, 12:31 (“now is the judgment of this world”). The coming of Christ creates a present krisis — a present division between those who receive Him and those who reject Him, anticipating the final judgment.

Where You’ll Meet It

John 5:24-29. “Truly, truly, I say to you, whoever hears my word and believes him who sent me has eternal life. He does not come into judgment, but has passed from death to life. Truly, truly, I say to you, an hour is coming, and is now here, when the dead will hear the voice of the Son of God, and those who hear will live… and [they] will come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment.” The Greek of verse 24: eis krisin ouk erchetai, alla metabebēken ek tou thanatou eis tēn zōēn.

The passage is the most important New Testament text for understanding how the believer relates to the final judgment. Several observations matter.

First, the believer does not come into judgment. Eis krisin ouk erchetai — “does not come into judgment.” The one who hears Christ’s word and believes the Father who sent Him does not come into krisis. This is a remarkable statement. The believer is not exempt from death, not exempt from suffering, not exempt from the resurrection — but the believer does not come into judgment in the sense of condemnation. The believer has already passed from death to life.

Second, the perfect tense of “has passed.” Metabebēken ek tou thanatou eis tēn zōēn — “has passed from death to life.” The Greek perfect tense names a completed action with continuing results. The believer has already passed — already crossed over — from death to life. The transition is not a future hope to be attained at the judgment; the transition is an accomplished reality the believer already possesses. The believer who is in Christ has already, in the present, passed from the realm of death to the realm of life.

Third, the two resurrections. Verses 28-29 develop the resurrection of life and the resurrection of judgment (anastasis zōēs and anastasis kriseōs). All will rise; but the resurrection is two-sided. Those who have done good rise to life; those who have done evil rise to judgment. This connects to Chapter 44 (the resurrection of the just and unjust) and raises the question the chapter must address: how does “those who have done good” relate to justification by grace?

The Lutheran resolution rests on the relationship between verse 24 and verses 28-29. The believer who hears Christ’s word and believes does not come into judgment (verse 24); this same believer is among “those who have done good” who rise to the resurrection of life (verse 29). The good the believer has done is not the basis of his escaping judgment; the good the believer has done is the fruit and evidence of the faith through which he has already passed from death to life. The faith that justifies produces the good works that are visible at the judgment; the works are the evidence of the faith, not the basis of the justification. This is the consistent Lutheran reading.

2 Corinthians 5:10. “For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil.” The Greek: tous gar pantas hēmas phanerōthēnai dei emprosthen tou bēmatos tou Christou.

The passage is one of the texts that provokes the believer’s anxiety about judgment. The bēma (judgment seat) is developed in the next chapter; here we note the krisis dimension. Several observations matter.

First, the universality. Tous pantas hēmas — “all of us.” Paul includes himself and the believers. No one is exempt from appearing before the judgment seat of Christ. The believer is not removed from the judgment scene; the believer appears along with all.

Second, the recompense “according to what he has done.” Each will receive “what is due for what he has done in the body, whether good or evil.” This is the language that provokes the anxiety. How does this relate to justification by grace? The resolution (developed more fully in the next chapter on bēma) is that the believer’s appearance before the judgment seat is not a re-litigation of his justification. The believer’s standing before God rests on Christ; the believer does not come into condemnation (John 5:24). The recompense “according to works” concerns the assessment of the believer’s life and labor — a matter distinct from the question of his justification and his eternal standing, which rest on Christ alone.

Third, the connection to the present life. The judgment is not arbitrary; the judgment concerns “what he has done in the body” — the believer’s actual life, lived in the body, in the present age. The present life matters; what the believer does in the body has significance that extends into eternity. The doctrine of judgment dignifies the present life by establishing that it has eternal significance.

Hebrews 9:27-28. “And just as it is appointed for man to die once, and after that comes judgment, so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” The Greek of verse 27: apokeitai tois anthrōpois hapax apothanein, meta de touto krisis.

The passage establishes the universality and inevitability of judgment after death. Several observations matter.

First, the appointed sequence. Hapax apothanein, meta de touto krisis — “to die once, and after that judgment.” The sequence is fixed: death, then judgment. This refutes various alternatives — reincarnation (multiple deaths), annihilation at death (no judgment), universalism that bypasses judgment. The biblical pattern is one death, then judgment.

Second, the parallel with Christ. Just as humans die once and then face judgment, so Christ was offered once to bear sin and will appear a second time. The parallel is significant. Christ’s first coming dealt with sin (the cross); Christ’s second coming will be “not to deal with sin” — the sin question having been settled at the cross — but to save those who are waiting for Him. For the believer, the second coming of Christ is not the occasion of a fearful judgment on his sin (that was dealt with at the cross) but the occasion of his salvation being completed.

Third, the comfort for the believer. The believer who is eagerly waiting for Christ is among those Christ will appear to save. The judgment that follows death is real, but for the believer in Christ, the sin question has already been settled. Christ bore the believer’s sins at the cross; Christ will appear the second time to save, not to condemn. The believer awaits Christ’s return not with terror but with eager expectation.

Romans 2:5-11. “But because of your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed. He will render to each one according to his works: to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury.” The Greek of verse 5: en hēmera orgēs kai apokalypseōs dikaiokrisias tou theou.

The passage develops the righteous judgment of God according to works. Several observations matter.

First, the language of judgment according to works. Paul says God “will render to each one according to his works” (kata ta erga autou). This passage, within Romans (the great epistle of justification by faith), establishes that the judgment according to works is not contradicted by justification by faith. The two are held together in Paul’s own theology.

Second, the resolution within Romans. The key is to read Romans 2 in light of the whole epistle. Paul establishes in Romans 1-3 that all have sinned and that no one is justified by works of the law (Romans 3:20). Justification is by grace through faith (Romans 3:21-31). But this does not abolish the judgment according to works; rather, the works that are visible at the judgment are the works that flow from the faith that justifies. The believer who has been justified by faith produces, by the Spirit’s work, the “patience in well-doing” that seeks glory, honor, and immortality. The works are the fruit of justifying faith, not an alternative basis of salvation.

Third, the dikaiokrisia — the “righteous judgment.” The Greek compound dikaiokrisia (verse 5) names the righteous character of God’s judgment. God’s judgment is right; God judges according to truth, without partiality (verse 11). The believer can trust that the judgment will be righteous — and the righteous judgment for the believer in Christ is the verdict already rendered in the gospel: justified, not condemned.

The Lutheran tradition has read Romans 2 carefully in connection with the law/gospel distinction. The judgment according to works is real, and it stands as law over all who would be justified by their own works — and it condemns them, because no one’s works are sufficient. But for the believer in Christ, the works that are visible at the judgment are the fruit of faith, and the believer’s standing rests not on these works but on Christ’s righteousness received by faith. The judgment confirms rather than contradicts the gospel.

Matthew 25:31-46. “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats.” The Greek of verse 32: kai aphorisei autous ap’ allēlōn.

The passage gives the most extended Gospel portrayal of the final judgment. Several observations matter.

First, the separation. Aphorisei autous ap’ allēlōn — “he will separate them one from another.” The judgment is fundamentally a separation (recall the etymology of krinō — “to separate”). The sheep are separated from the goats; the two groups receive different destinies. The final judgment definitively separates the people of God from those who have rejected Him.

Second, the criterion of the works of mercy. The sheep are commended for feeding the hungry, welcoming the stranger, clothing the naked, visiting the sick and imprisoned — done to “the least of these my brothers.” The goats are condemned for failing to do these things. The passage has been variously interpreted, but on the Lutheran reading, the works of mercy are the evidence and fruit of faith. The sheep do not earn their place by their works; their works manifest the faith that has united them to Christ. The good works flow naturally and even unconsciously from faith (the sheep are surprised — “when did we see you?”).

Third, the Christological focus. The works of mercy are done to Christ Himself (“as you did it to one of the least of these my brothers, you did it to me”). The faith that unites the believer to Christ produces love for Christ that is expressed in love for the neighbor, especially the suffering neighbor. The judgment reveals the reality of the faith through the fruit it has produced.