He makes, first, a general statement in verses 19 and 20, in which He sets forth the relation involved in the very idea of Fatherhood and Sonship. He, as perfect Son of God, is perfectly one with the Father in will and act, and so knit to Him in sympathy that a self-originated action is impossible, not by reason of defect of power, but by reason of unity of being. That perfect unity is expressed negatively ('can do nothing') and then positively ('doeth likewise'). But it is not manifest in actions alone, but has its deep roots in the perfect love which flows ever from each to each, and in the Father's perfect communication to the Son, and the Son's perfect reception from the Father. Jesus claimed to stand in such a relation to the Father that He was able to do whatsoever the Father did, and 'in like manner' as the Father did it; that He was the unique object of the Father's love, and capable of receiving complete communications as to 'all things that Himself doeth'; that He lived in such complete unity with the Father that His every act was the result of it, and that no trace of self-will had ever tinged His perfect spirit. What man has ever made such claims and not been treated as insane? He makes them, and likewise says that He is 'lowly of heart'; and the world listens, if not believing, at any rate reverent, as in the presence of the best man that ever lived. Strange goodness, to claim such divine prerogatives, unless the claim is valid! It is expanded in verses 21-23 into two great classes of works, which Jesus says that He does. Both are distinctively divine works. To give life and to judge the world are equally beyond human power; they are equally His actions. These are the 'greater works' which He foretells in verse 20, and they are greater than the miracle of healing which had originated the whole conversation. To give life at first, and to give it again to the dead, and not only to revivify, but to raise them, are plainly competent to no power short of the divine; and here Jesus calmly claims them.