John 5:17-20 - Joseph Benson’s Commentary on the Old and New Testaments

Jesus answered “By the Jews, who in the preceding verses are said to have persecuted Jesus, we are to understand the rulers, as appears from John 5:33, where Jesus, speaking to the persons who sought to kill him, (John 5:18,) says unto them, Ye sent unto John, and he bare witness unto the truth. But the messengers that were sent to John were priests and Levites, (John 1:19,) persons of character who would not have undertaken the office, unless by the appointment of the rulers, called on that occasion, as well as here, the Jews. Hence the apology which Jesus now made for himself is such as was proper to be pronounced before the most capable judges; for it is the most regular defence of his character and mission that is anywhere to be found in the gospels, comprehending the principal arguments in behalf of both, setting them forth with the greatest strength of reason, clearness of method, and conciseness of expression.” Macknight. My Father worketh hitherto From the beginning of the creation till now he hath been working without intermission, particularly in doing good to men by his unwearied providence. For on the sabbath day, as well as on other days, through the invisible operation of his almighty power, he supports the whole frame of nature, and carries on the motions of the heavens, upon which the vicissitudes of day and night, and of the seasons depend, so necessary to the production of food, with the other means of life. And I work I imitate my Father, and work also continually. This is the proposition which is explained from John 5:19-30, and confirmed and vindicated in the 31st and following verses. As the Jews built their observation of the sabbath upon God's having rested thereon from the works of creation, this argument was decisive: nevertheless, the apology offended them exceedingly, and they sought the more to kill him, because he not only had broken the sabbath Which they were confident he had done; but said also, that God was his Father Greek, Πατερα ιδιον, his own proper Father, as the expression signifies; his Father in so peculiar and appropriating a sense as, in effect, to make himself equal with God; and therefore asserting that he acted like God, and arguing his own right to work on the sabbath day from God's working upon it. Since the whole nation of the Jews thought God to be their Father, (John 8:41,) they would not have accounted it blasphemy in Christ to have called God his Father, had they not interpreted it in so high and appropriating a sense. The conclusion which they drew from his words, our Lord did not deny, but showed that in all things he acted agreeably to the will of God, and that he was equal in power to God, doing whatever he saw the Father do, an honour which flowed to him from the immense love of the Father. The expression, the Son can do nothing of himself, manifests, not his imperfection, but his glory, for it implies his eternal, intimate, indissoluble unity with the Father. Hence it is absolutely impossible that the Son should judge, will, testify, or teach any thing, without the Father, John 5:30, &c.; John 6:38; John 7:16: or that he should be known or believed on separately from the Father. And he here defends his doing good every day without intermission, by the example of his Father, from which he cannot depart. For the Father loveth the Son Namely, with a peculiar, an infinite love; and showeth him all things that himself doeth A proof of the most intimate unity; his most secret counsels lie open to the Son: and he will show him By doing them; greater works than these Which he has hitherto performed; will enable him to do greater miracles than any he has done hitherto; that ye may marvel Which though they may not convince, will certainly astonish you, and make it impossible for you to gainsay him, at least, with any show of reason. Thus they marvelled, and were astonished, when he raised Lazarus, and when they were compelled to witness the awful prodigies that attended his death.