Furthermore
This word serves as a continuation of a previous thought, indicating that what follows is a further explanation or expansion of Jesus' discourse. In the context of John 5, Jesus is elaborating on His divine authority and relationship with the Father. The Greek word used here, "γὰρ" (gar), often functions to provide reason or explanation, underscoring the logical flow of Jesus' argument about His divine role.

the Father
In the context of the Trinity, "the Father" refers to God the Father, the first person of the Holy Trinity. This highlights the intimate relationship and unity between the Father and the Son. Historically, the Jewish understanding of God as Father was rooted in the Old Testament, where God is seen as the Father of Israel. Jesus' use of "the Father" emphasizes His unique sonship and divine authority.

judges no one
This phrase indicates a shift in the role traditionally attributed to God the Father. In Jewish thought, God was the ultimate judge of humanity. However, Jesus reveals a new dynamic within the Godhead, where the Father delegates the role of judgment to the Son. The Greek word "κρίνει" (krinei) means to judge or decide, emphasizing the authority and discernment involved in judgment.

but has assigned
The word "assigned" suggests a deliberate and authoritative transfer of responsibility. The Greek term "δέδωκεν" (dedōken) implies a giving or granting, indicating that this is a purposeful act by the Father. This highlights the trust and unity within the Trinity, as well as the Son's readiness to fulfill this role.

all judgment
The phrase "all judgment" underscores the comprehensive nature of the authority given to the Son. It is not partial or limited but encompasses all aspects of judgment. The Greek word "κρίσιν" (krisin) refers to the process of judgment or decision-making, emphasizing the Son's complete authority over all matters of divine justice.

to the Son
This phrase identifies Jesus, the Son, as the recipient of this divine authority. It affirms His divinity and His role as the mediator between God and humanity. The Greek "τῷ Υἱῷ" (tō Huiō) emphasizes the Son's unique position within the Trinity. Historically, this was a radical claim, as it positioned Jesus as the ultimate arbiter of divine justice, a role traditionally reserved for God alone.

(22) For the Father judgeth no man.--Better, For not even doth the Father judge any man; and if not the Father, to whom judgment belongs, then none other but the Son to whom He hath committed all judgment. To judge (comp. John 5:29) is the opposite of to quicken in the previous verse. The fact that the Son hath power to judge is correlative with His power to quicken whom He will. The spiritual life given to, and received by, some (John 5:24), is a separation from, and a judgment of, others. The eternal life which shall be given to some, shall be the eternal separation from, and exclusion of, others. The reason why judgment is committed to the Son is given in John 5:27 as resulting from His humanity. It is stated here as resulting from His divinity. It is that this power, like the quickening power of John 5:21, should lead all to give to the Son honour equal to that which they render to the Father. Again, this relation is urged against those who professed to honour God, and as a proof of it were seeking to kill His Son. That Sonship, expressing at once subordination and unity, necessarily involved the Fatherhood. To reject Him was to reject the Father who sent Him. (Comp. John 5:24; John 5:30; John 5:36-37.) . . . Verse 22. - That οὕς θέλει is the point of connection with what follows, and that the Son quickeneth whom he willeth, is more clear, seeing that (γὰρ) the Father even judges no man; judges no man apart from the Son. "Pater non judicat solus nec sine filio, judicat tamen (ver. 45; Acts 17:31; Romans 3:6)" (Bengel). The word κρίνει does not mean exclusively either "condemn" or "acquit," but the exercise of judicial functions which will either acquit or condemn. As in John 3:17, the "condemnation" is rather inferred than asserted. Moreover, we are there told that the Son was not sent into the world for the purpose of judgment, but for the larger purposes of salvation, and "to give eternal life." Nevertheless, "life" to some is judgment to others, and judgment even unto death is the obverse of the gift of life when the conditions of life are not found, in John 1:39 Christ declares that one solemn consequence of his coming was εἰς κρίμα, "unto judgment" - to reveal the final decisions of the Judge. How, then, shall we reconcile these apparently incongruous statements? Judgment unquestionably results from the rejection of the proffer of mercy. The judgment rests on those who say, "We see." Their sin remaineth. Those who are not willing to be made whole remain unhealed. Those who love darkness rather than light abide in the darkness. This is the judgment, but this judicial process was (not the end, but) the consequence of his mission. The Father's ordinary providence, which is always passing judgment upon the lives of men, is now placed in the hands of "the Son." Howbeit he hath given the whole judgment - i.e. the judgment in all its parts - to the Son. He has made the entire juridical process which brings to light the essential tendencies of human hearts, issue from the reception given by man to the Son. The whole question of right against wrong, of life versus death, acquittal against condemnation, is determined by the attitude of men towards the Son. In many passages this plenipotentiary endowment of "the Son" with functions, powers, authorities, is expressed by this same word (δέδωκε), "he hath given" (ver. 36; John 3:35; John 6:37, 39; John 10:29; John 17:2, 4). Meyer limits the meaning of κρίνει to "condemnation," and Slier includes in it the separation of sin from the life of believers; but surely the judgment of the world is effected by the light that shines upon it, and the essence of the judgment (κρίσις) is the discrimination which infailibly follows the revelation of the Father through the Son.

Parallel Commentaries ...


Furthermore,
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Father
Πατὴρ (Patēr)
Noun - Nominative Masculine Singular
Strong's 3962: Father, (Heavenly) Father, ancestor, elder, senior. Apparently a primary word; a 'father'.

judges
κρίνει (krinei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 2919: Properly, to distinguish, i.e. Decide; by implication, to try, condemn, punish.

no one,
οὐδένα (oudena)
Adjective - Accusative Masculine Singular
Strong's 3762: No one, none, nothing.

but
ἀλλὰ (alla)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

has assigned
δέδωκεν (dedōken)
Verb - Perfect Indicative Active - 3rd Person Singular
Strong's 1325: To offer, give; I put, place. A prolonged form of a primary verb; to give.

all
πᾶσαν (pasan)
Adjective - Accusative Feminine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

judgment
κρίσιν (krisin)
Noun - Accusative Feminine Singular
Strong's 2920: Decision; by extension, a tribunal; by implication, justice.

to the
τῷ (tō)
Article - Dative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Son,
Υἱῷ (Huiō)
Noun - Dative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.


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NT Gospels: John 5:22 For the Father judges no one (Jhn Jo Jn)