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 (John 5:45; 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" (John 1:36; John 3:35; John 6:37, John 6:39; John 10:29; John 17:2, John 17:4).
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.