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Joh_5:22 does not state the ground of the Son’s call to bestow life (Luthardt, comp. Tholuck and Hengstenberg), but is a justification of the οὓς θέλει ,—because the κρίσις refers only to those whom He will not raise to life,—in so far as it is implied that the others, whom the Son will not make alive, will experience in themselves the judgment of rejection (the anticipatory analogon of the decisive judgment at the second advent, Joh_5:29). It is given to no other than the Son to execute this final judgment. The κρίνει οὐδένα should have prevented the substitution of the idea of separation for that of judgment (comp. Joh_3:17-18).
οὐδὲ γὰρ ὁ π .] for not even the Father, to whom, however, by universal acknowledgment, judgment belongs.[209] Consequently it depends only upon the Son, and the οὓς θέλει has its vindication. Concerning οὐδέ , which is for the most part neglected by commentators, comp. Joh_7:5, Joh_8:42, Joh_21:25. The antithesis ἀλλὰ , κ . τ . λ ., tells how far, though God is the world’s Judge, the Father does not judge, etc.
κρίνει ] the judgment of condemnation (Joh_3:17-18, Joh_5:24; Joh_5:27; Joh_5:29), whose sentence is the opposite of ζωοποιεῖν , the sentence of spiritual death.
τὴν κρίσιν πᾶσαν ] judgment altogether (here also to be understood on its condemnatory side), therefore not only of the last act on the day of judgment (Joh_5:27), but of its entirety (see on Joh_16:13), and consequently in its progress in time, whereby the οὓς θέλει is decided.
[209] Weiss, Lehrbegr. p. 185, explains it as if it ran: οὐδὲ γὰρ κρίνει ὁ πατήρ , etc.