Exegetical and Hermeneutical Commentary of John 5:22
For the Father judgeth no man, but hath committed all judgment unto the Son:
22. For the Father judgeth no man ] Rather, For not even doth the Father (to Whom judgment belongs) judge any man. The Son therefore has both powers, to make alive whom He will, and to judge: but the second is only the corollary of first. Those whom He does not will to make alive are by that very fact judged, separated off from the living, and left in the death which they have chosen. He does not make them dead, does not slay them. They are spiritually dead already, and will not be made alive. Here, as in Joh 3:17-18, the judgment is one of condemnation; but this comes from the context, not from the word.
hath committed ] Or, given; there is no reason for varying the common rendering.
Fuente: The Cambridge Bible for Schools and Colleges
Judgeth no man – Jesus in these verses is showing his equality with God. He affirmed Joh 5:17 that he had the same power over the Sabbath that his Father had; in Joh 5:19, that he did the same things as the Father; in Joh 5:21 particularly that he had the same power to raise the dead. He now adds that God has given him the authority to judge men. The Father pronounces judgment on no one. This office he has committed to the Son. The power of judging the world implies ability to search the heart, and omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, therefore, that the Son is equal to the Father.
Hath committed … – Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead; he here adds that it will be his, also, to judge them when they are raised. See Matt. 25; Act 17:31.
Fuente: Albert Barnes’ Notes on the Bible
Verse 22. The Father judgeth no man] This confirms what he had said before, Joh 5:17; Joh 5:19, that the Father acts not without the Son, nor the Son without the Father; their acts are common, their power equal.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Alone he judgeth no man, he judgeth no man but by the Son, no man without the Son; but committed all judgment in the administration of the mediatory kingdom in the church to his Son, and by his Son will judge the world at the last day.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. For the Father judgeth no man,&c.rather, “For neither doth the Father judge any man,”implying that the same “thing was meant in the former verse ofthe quickening of the dead”both acts being done, not by theFather and the Son, as though twice done, but by the Fatherthrough the Son as His voluntary Agent.
all judgmentjudgmentin its most comprehensive sense, or as we should say, alladministration.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Father judgeth no man,…. That is, without the Son; which is another proof of their equality: for that he does judge is certain; he is the Judge of the whole earth; he is God that judgeth in the earth, or governs the world with his Son, who works together in the affairs of providence: he judged and condemned the old world, but not without his Son, who by his Spirit, or in his divine nature, went and preached to the spirits now in prison, then disobedient in the times of Noah; he judged and condemned Sodom and Gomorrah, but not without the Son; for Jehovah the Son rained, from Jehovah the Father, fire and brimstone upon those cities, and consumed them; he judged the people of Israel, and often chastised them for their sins, but not without his Son; the angel of his presence that went before them; he judges all men, and justifies and acquits whom he pleases, but not without his Son; but through his justifying righteousness, which he imputes to them; in doing which he appears to he a just judge, and to do right; and he will judge the world in righteousness at the last day by his Son, whom he has ordained; so as the Son does nothing without the Father, the Father does nothing without the Son, which shows perfect equality. The Jews had an officer in their sanhedrim, whom they called Ab Beth Din, or “the father of the house of judgment”, to whom belonged the trying of causes, and of judging and determining them. Hence the Targumist on So 7:4 says,
“anyd tyb baw, “and the father of the house of judgment”, who judgeth thy judgments, or determines thy causes, is mighty over thy people, c.”
Whether there may not be some allusion here to this officer, I leave to be considered:
but hath committed all judgment to the Son as the judgment, or government of his church and people, especially under the Gospel dispensation; and which he exercises by giving ordinances peculiar to it, such as baptism and the Lord’s supper; and by enacting laws, and prescribing rules for the discipline of his house, over which he is as a Son; and by appointing proper officers under him, over his churches, to administer these ordinances, and see that these laws are put in execution, which he qualifies them for, by bestowing proper gifts upon them: and he exercises this judgment, by protecting and defending his people from all their enemies, so that they well safely under his government: as also the general judgment of the world at the last day, is committed to him; which affair will be managed by Christ, the Son of God, when he comes a second time; he will then raise the dead, that everyone may receive for the things done in his body, whether good or evil; he will gather all nations before him, and all shall stand before his judgment seat, both great and small; he will separate one from another, the sheep from the goats, and set the one on his right hand, and the other on his left; he will bring every work into judgment, with every secret thing, and show himself to be the searcher of the hearts, and the trier of the reins of the children of men, and will pass a most righteous and decisive sentence upon all: now for such a trust, and such a work as this, whether the particular government of the church, or the general judgment of the world, he would not be fit, was he not God equal with the Father; the thing he had suggested, and which he supports and maintains in this vindication of himself.
Fuente: John Gill’s Exposition of the Entire Bible
He hath given all judgement unto the Son ( ). Perfect active indicative of , state of completion (as in John 3:35; John 6:27; John 6:29; John 10:29, etc.). See this prerogative claimed for Christ already in 3:17. See the picture of Christ as Judge of men in Mt 25:31-46.
Fuente: Robertson’s Word Pictures in the New Testament
For the Father [ ] . The A. V. misses the climax in ouJude; not even the Father, who might be expected to be judge.
Hath committed [] . Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See ver. Joh 5:36; Joh 3:35; Joh 6:37, 39; Joh 10:29, etc.
All judgment (thn krisin pasan). Literally, the judgment wholly.
Fuente: Vincent’s Word Studies in the New Testament
1) “For the Father judgeth no man,” (oude gar ho pater krinei oudena) “For the Father presently judges not, not even one, except by the instrument of His Son, Joh 5:27; Joh 5:30; Rom 2:16, 2Ti 4:1.
2) “But hath committed all judgement unto the Son: (alla ten kreisin pasan dedoken to huio) “But he has also doled out or delivered over all judgement to the Son,” who had power over death, to deliver from death, as surely as to administer judgement of reward and retribution without appeal, Mat 11:27; Act 17:31; 2Co 5:10; Rev 20:11-14.
Fuente: Garner-Howes Baptist Commentary
22. For the Father judgeth no man. He now states more clearly the general truth, that the Father governs the world in the person of the Son, and exercises dominion by his hand; for the Evangelist employs the word judgment, agreeably to the idiom of the Hebrew language, as denoting authority and power We now perceive the amount of what is stated here, that the Father hath given to the Son a kingdom, that he may govern heaven and earth according to his pleasure. But this might appear to be very absurd, that the Father, surrendering his right to govern, should remain unemployed in heaven, like a private person. The answer is easy. This is said both in regard to God and to men; for no change took place in the Father, when he appointed Christ to be supreme King and Lord of heaven and earth; for he is in the Son, and works in him. But since, when we wish to rise to God, all our senses immediately fail, Christ is placed before our eyes as a lively image of the invisible God. There is no reason, therefore, why we should toil to no purpose in exploring the secrets of heaven, since God provides for our weakness by showing himself to be near in the person of Christ; but, on the other hand, whenever the inquiry relates to the government of the world, to our own condition, to the heavenly guardianship of our salvation, let us learn to direct our eyes to Christ alone, as all power is committed to him, (Mat 28:18,) and in his face God the Father, who would otherwise have been hidden and at a distance, appears to us so that the unveiled majesty of God does not swallow us up by its inconceivable brightness.
Fuente: Calvin’s Complete Commentary
(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. Joh. 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 (Joh. 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 Joh. 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 Joh. 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. Joh. 5:24; Joh. 5:30; Joh. 5:36-37.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
22. The Father In his primitive essence.
Judgeth no man The manifestive act of judgment is performed by his Son; and even by that Son as Son of man, as well as Son of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
“For neither does the Father judge any man, but he has given all judgment to the Son.”
And this is not in any secondary way, for He will also be the One Who passes the judgment which determines the manner of their resurrection, for ‘the Father judges no one but has committed all judgment to the Son’. Indeed judgment is totally in His hands. This stark claim took the position even further. To be the One to Whom all judgment was committed could only signify that at the very least He was God’s favourite, and should lead on, with what He has already said, to the recognition of (to them) the unthinkable. That He was God. And yet He is also man, for the world will be judged by ‘that man whom God has ordained’ and resurrected (Act 17:31).
Fuente: Commentary Series on the Bible by Peter Pett
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 , because the 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 should have prevented the substitution of the idea of separation for that of judgment (comp. Joh 3:17-18 ).
.] for not even the Father , to whom, however, by universal acknowledgment, judgment belongs. [209] Consequently it depends only upon the Son , and the has its vindication. Concerning , which is for the most part neglected by commentators, comp. Joh 7:5 , Joh 8:42 , Joh 21:25 . The antithesis , . . ., tells how far , though God is the world’s Judge, the Father does not judge, etc.
] the judgment of condemnation (Joh 3:17-18 , Joh 5:24 ; Joh 5:27 ; Joh 5:29 ), whose sentence is the opposite of , the sentence of spiritual death.
] 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 is decided.
[209] Weiss, Lehrbegr . p. 185, explains it as if it ran: , etc.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
22 For the Father judgeth no man, but hath committed all judgment unto the Son:
Ver. 22. The Father judgeth no man ] viz. The Father alone, but by the Son, to whom all judicatory power is committed.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
22. ] In the is implied that as the Father does not Himself, by His own proper act, vivify any, but commits all quickening power to the Son: so is it with judgment also. And judgment contains eminently in itself the , when . is understood as it must be now of bestowing everlasting life . Again; the raising of the outwardly dead is to be understood as a sign that He who works it is appointed Judge of quick and dead, for it is a part of the office of that Judge; in the vivifying, the judgment is made: see below, Joh 5:29 , and Psa 72:1-4 .
Fuente: Henry Alford’s Greek Testament
Joh 5:22 . But not only does the Son quicken whom He will, but He also judges; . “For not even does the Father judge any one, but has given all judgment to the Son.” “For since He knows Himself to be the sole mediator of true life for men, He can also declare that all those who will not partake through Him of this blissful life, just therein experience judgment whereby they sink into death.” Wendt, ii. 211; and cf. Joh 5:27 . introduces the fresh statement, that He judges, not only as the reason for what goes before, but on its own account also, as an additional fact to be noticed. It would seem an astonishing thing that even “judgment,” the allotting of men to their eternal destinies, should be handed over to the Son. But so it is: and without exception, , “all judgment,” of all men and without appeal.
Fuente: The Expositors Greek Testament by Robertson
For . . . no man = For not even . . . any
one. Greek. oude oudeis. A double negative.
judgeth. One of the characteristic words of this Gospel. See App-122 and the Characteristic Words chart for John book comments.
committed = given.
judgment. Greek. krisis. App-177.
Fuente: Companion Bible Notes, Appendices and Graphics
22.] In the is implied that as the Father does not Himself, by His own proper act, vivify any, but commits all quickening power to the Son:-so is it with judgment also. And judgment contains eminently in itself the ,-when . is understood-as it must be now-of bestowing everlasting life. Again; the raising of the outwardly dead is to be understood as a sign that He who works it is appointed Judge of quick and dead, for it is a part of the office of that Judge;-in the vivifying, the judgment is made: see below, Joh 5:29, and Psa 72:1-4.
Fuente: The Greek Testament
Joh 5:22. , neither) The Father does not judge alone, nor without the Son: yet He does judge; Joh 5:45, Do not think I will accuse you to the Father; Act 17:31, He hath appointed a day, in the which He will judge the world in righteousness by that Man whom He hath ordained; Rom 3:6, God forbid: for then how shall God judge the world? Nor is the word , He hath given, in this passage, opposed [to the Fathers judging]: comp. Joh 5:26, As the Father hath life in Himself, so hath He given the Son to have life in Himself, with Joh 5:21, For as the Father raiseth up the dead, and quickeneth them: even so the Son quickeneth whom He will.-, for) The Son decides by His own judgment whom He pleases [wills] to quicken. [And for that end the dead are raised up, that they may be judged.-V. g.]-, no man) To this refer , all men, in the ver. following.
Fuente: Gnomon of the New Testament
Joh 5:22
Joh 5:22
For neither doth the Father judge any man, but he hath given all judgment unto the Son;-God has committed the work of judging and quickening the world to his Son. He gave his authority and power into the hands of the Son.
Fuente: Old and New Testaments Restoration Commentary
Joh 5:27, Joh 3:35, Joh 17:2, Psa 9:7, Psa 9:8, Psa 50:3-6, Psa 96:13, Psa 98:9, Ecc 11:9, Ecc 12:14, Mat 11:27, Mat 16:27, Mat 25:31-46, Mat 28:18, Act 10:42, Act 17:31, Rom 2:16, Rom 14:10-12, 2Co 5:10, 2Th 1:7-10, 2Ti 4:1, 1Pe 4:5, Rev 20:11, Rev 20:12
Reciprocal: Gen 18:25 – Judge Gen 44:18 – as Pharaoh Deu 32:4 – all his Jdg 11:27 – the Judge 1Sa 2:10 – judge Job 19:25 – he shall Psa 50:4 – judge Psa 50:6 – God Psa 94:2 – thou Psa 110:6 – judge Ecc 3:17 – God Isa 22:24 – hang Isa 51:5 – mine Isa 52:13 – he shall Jer 33:15 – and he Dan 7:14 – given Mic 4:3 – he shall judge Mic 5:4 – in the majesty Mat 2:11 – worshipped Mar 9:7 – This Luk 5:24 – power Luk 9:35 – hear Luk 10:16 – despiseth him Luk 10:22 – All things Luk 20:2 – who Joh 5:19 – for Joh 8:16 – yet Joh 8:54 – it is Joh 9:39 – For Joh 11:22 – God will give it thee Joh 12:31 – is Joh 13:3 – knowing Joh 16:11 – judgment Act 2:36 – that same Act 3:13 – hath Act 7:56 – the Son Rom 14:9 – Lord 2Co 1:3 – the Father of our Phi 2:9 – God Heb 4:13 – with 1Pe 1:21 – gave Rev 3:21 – and am Rev 14:16 – he
Fuente: The Treasury of Scripture Knowledge
2
Hath committed all judgment unto the Son. This was said in prospect, looking to the time when the Son would complete the test. (See Mat 28:18.)
Fuente: Combined Bible Commentary
The Apologists Bible Commentary
John 5
22For not even the Father judges anyone, but He has given all judgment to the Son,
CommentaryJesus expands His Divine prerogatives further by coupling His ability to give life to whom He will with the ultimate judgment to come. These two “works” constitute the “greater works” mentioned in verse 20. The Father does not judge because He has given all judgment to His beloved Son, and the Son gives life to whom He will because the Father has entrusted Him with judgment on the last day. The Jews knew that only God was “judge of all the earth” (Genesis 18:25); for Jesus to claim that He had been given this Divine prerogative, in the context of defending Himself against the charge of blasphemy, would be odd indeed, if Jesus intended to deny his equality with the Father. James warned us about speaking evil of or judging a brother. He pointed out that anyone who does judge steps out of his role as a subject of the Law and, in effect, claims authority over it. “There is only one Lawgiver and Judge, the One who is able to save and destroy” (James 4:12). So when Jesus stated that the Father “has entrusted all judgment to the Son,” He was again claiming deity. Only God, who gave the Law, is above it. Jesus must be honored as God, and submitted to in all things. “He who does not honor the Son does not honor the Father who sent Him,” is Jesus’ inescapable conclusion (TC ).
Other Views ConsideredJehovah’s Witnesses objection: Witnesses argue that since the Son receives authority from the Father to execute judgment, the Son cannot be Almighty God – for Almighty God does not receive authority from another. Rather, the Son is an angelic being whom God gives authority to judge; God judges through the Son, just as He judged Pharaoh through Moses, and as the “gods” (i.e., human judges) in Psalms 82 judged on God’s behalf in Israel. Response: God proclaims that He is coming to judge the earth (1 Chronicles 16:33; Psalms 96:13, 98:9). While Witnesses may believe that the Father is coming to the earth with the Son in the last days, it is clear from this verse that only the Son will execute judgment (“not even the Father judges anyone”). It must be stressed that nowhere does this passage teach that the Father judges through the Son, but rather that the Son’s will perfectly matches the Father’s and therefore the Son’s judgment is just (v. 30). God used Moses to execute judgment on Pharaoh (that is, to punish him), not to judge him. Human judges were termed ‘gods’ in Psalms 82 because they represented God in a narrowly defined role. However, the context makes clear that the ‘gods’ are themselves subject to God’s ultimate judgment – whereas this verse says the Father will not judge anyone, for He has committed all judgment to the Son. The Father is not acting through an intermediary – He commits judgment to His Son, whom He knows will judge just as He would, for they are One. A sound exegesis takes this verse at face value and does not require reading into it an intermediary role for the Son that is nowhere here mentioned. With a proper understanding of the true Nature of God’s Son, the plain meaning harmonizes perfectly with the OT passages cited above. God will come to judge the earth in the Person of His Divine Son. Trinitarians believe that within the Godhead there are distinctions of role. The Father sends; the Son and the Spirit are sent. We also recognize that the Son submits to the Father’s authority in perfect love, and the Father reciprocates by showing the Son “all things that He does.” The Father commits judgment to the Son, and the Son will execute it in complete harmony with the Father’s will. Thus, the fact that the Father gives authority to the Son does not present a problem for Trinitarians. Everyone – righteous and unrighteous alike – will be brought before God the Word. For the Father has committed all judgment to Him….He, in administering the righteous judgment of the Father to everyone, assigns to each person what is righteous according to his works (Hippolytus, c. 205 a.d.).
Fuente: The Apologists Bible Commentary
Joh 5:22. For moreover the Father judgeth no one, but hath given all judgment unto the Son. This verse must be taken in connection with Joh 5:19, The Son can of Himself do nothing save what He seeth the Father doing. By thus connecting the two verses, it becomes plain that our Lord does not assert that judgment is not in a certain sense exercised by the Father, but that the Father has not reserved judgment to Himself,that with all other things, it too is given unto the Son. The Father showeth the Son all things that Himself doeth: from this complete manifestation nothing is excepted,not even that final arbitrament which is the prerogative of the Supreme. Hence there is no contradiction between this verse and Joh 5:30 below, where Jesus says, I can of mine own self do nothing; as I hear, I judge; nor will Joh 8:50 present any difficulty. By judgment, as in chap. Joh 3:17-19, we must certainly understand a judgment that issues in condemnation: the parallelism between Joh 3:18, He that believeth in Him is not judged, and Joh 5:24, He that heareth my word and believeth Him that sent me hath eternal life, and cometh not into judgment, is remarkably close. All judgment future and present, the final award with all that foreshadows it, the Father hath given, by a bestowal which can never be revoked, unto the Son. The connection between the Joh 5:22 and the Joh 5:21 verses is now plain. The Son maketh to live whom He will; but there are some on whom He does not bestow life (compare Joh 5:40); them therefore He judges, He condemns,for not even is this Divine prerogative withholden from Him; nay, all judgment hath been given unto the Son.
Fuente: A Popular Commentary on the New Testament
A fourth instance of Christ’s godhead, and proof of his equality with the Father, is, That it is his work to judge the world: The Father, says Christ, judges no man: that is, no man without me, but all men by me, to this intent, That all men should honour the Son, even as they honour the Father: that is, honour him with the same faith, love, fear, and worship, that is due and payable to God the Father.
Hence learn, 1. That Christ, as God, hath the absolute power of life and death, of absolution and condemnation, which he executes in conjunction with his Father.
2. That having this power of judging the world with the Father, doth shew that the same glory is due to him, which is due unto the Father. All men should honour the Son, even as they honour the Father.
3. That such as pretend to honour Christ, but deny him to be God, equal with the Father, withdraw the highest honour from him: and such as withdraw the honour from the Son, deny it to the Father, who will not be honoured but in and through honouring of the Son. This text speaks dread and terror to the Socinians, who pretend to honour Christ, but not with the same honour with which they pretend to honour the Father: in God’s account they honour him not at all: For he that honoureth not the Son, honoureth not the Father. True, they pray to Christ, and give him divine worship, though they believe him to be but a creature; but what is this but idolatry, to worship that which by nature is not God, and to do that to a creature which God requires to be given to himself, having said, My glory will I not give unto another? Isa 48:11
Divine honour can be only due to a divine person; that is, to him that is God blessed for evermore.
Fuente: Expository Notes with Practical Observations on the New Testament
Vv. 22, 23. For also the Father judgeth no man; but he hath committed all power of judging unto the Son, 23, to the end that all may honor the Son as they honor the Father. He that honoreth not the Son honoreth not the Father who sent him.
Two particles connect Joh 5:22 with the preceding: , for, and (translated by also), which literally signifies: and no more. The meaning is, therefore: For the Father no more judges any one (no more than He raises from the dead, when once He has committed to the Son the charge and power of raising from the dead, Joh 5:21). The for presents the second fact (the passing over of judgment to the Son) as the explanation of the first (the passing over of the power to raise from the dead). Indeed, to make alive is to absolve, to refuse to make alive is to condemn.
The power of making alive those whom one wills implies, therefore, the dignity of a judge. Meyer understands judge here, as in chap. 3, in the sense of condemn. But in Joh 5:21, the question is expressly of making alive, saving, and not of the opposite; and the expression , judgment in all its forms (Joh 5:22), shows that the term judge should be taken in the most general sense. H. Meyer (Discourses of the Fourth Gospel, p. 36) is shocked because this term is taken in Joh 5:22 in the spiritual sense (present moral judgment), in Joh 5:29 in the external sense (the final judgment), and finally in Joh 5:30 in a sense purely subjective (the individual judgment of Jesus), and hence he concludes that the tenor of the discourse has not been, in this case, exactly reproduced. But in Joh 5:22 the question is of judgment in the most general sense, without definite application (all judgment). It is only in the following cycle, Joh 5:24-29, that the meaning of this term is precisely stated, and that it is taken, first, in the spiritual sense, then, in the external sense. Everything is, therefore, correct in the progress of the thought.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
5:22 For the Father {g} judgeth {h} no man, but hath committed all judgment unto the Son:
(g) This word “judgeth” is taken by the figure of speech synecdoche to represent all governing.
(h) These words are not to be taken as though they simply denied that God governed the world, but rather they deny that he governed as the Jews imagined it, who separate the Father from the Son, whereas indeed, the Father does not govern the world, but only in the person of his Son, being made manifest in the flesh: so he says below in Joh 5:30 , that he came not to do his own will: that his doctrine is not his own, that the blind man and his parents did not sin Joh 7:16 Joh 9:3 , etc.
Fuente: Geneva Bible Notes
This verse probably explains the former one rather than restating it, which the NIV translation implies. The roles of the Father and the Son are parallel in Joh 5:21, but there is a distinction between them in this verse. The Father and the Son both give life, but the Father has committed all judgment to the Son (cf. Act 17:31).
"This was something new to Jews. They held that the Father was the Judge of all people [cf. Gen 18:25], and they expected to stand before him at the last day." [Note: Morris, p. 279.]
The Son’s giving life is in preparation for His judging. Judgment here probably includes discriminating as well as announcing final condemnation. This verse clarifies the roles of the Father and the Son whereas Joh 3:17 deals with the primary purpose of the Son’s incarnation.