For as the Father hath life in himself; so hath he given to the Son to have life in himself;

For even as the Father has life in himself, so he has given to the Son also to have life in himself,

For just as the Father has life in himself, so also has he granted to the Son to have life in himself.

For, just as the Father has inherent life within him, so also he has granted to the Son to have inherent life within him;

For as the Father hath life in himself. He shows whence his voice derives such efficacy; namely, that he is the fountain of life, and by his voice pours it out on men; for life would not flow to us from his mouth, if he had not in himself the cause and source of it. God is said to have life in himself, not only because he alone lives by his own inherent power, but because, containing in himself the fullness of life, he communicates life to all things. And this, indeed, belongs peculiarly to God, as it is said, With thee is the fountain of life, (Psalm 36:9.) But because the majesty of God, being far removed from us, would resemble an unknown and hidden source, for this reason it has been openly manifested in Christ. We have thus an open fountain placed before us, from which we may draw. The meaning of the words is this: "God did not choose to have life hidden, and, as it were, buried within himself, and therefore he poured it into his Son, that it might flow to us." Hence we conclude, that this title is strictly applied to Christ, so far as he was manifested in the flesh.

As the Father hath life - God is the source of all life. He is thence called the living God, in opposition to idols which have no life. Acts 14:15; "we preach unto you that ye should turn from these vanities (idols) 'unto the living God,'" Joshua 3:10; 1-Samuel 17:26; Jeremiah 10:10. See also Isaiah 40:18-31.
In himself - This means that life in God, or existence, is not derived from any other being. Our life is derived from God. Genesis 2:7; God "breathed into his nostrils the breath of life, and man became a living soul" - that is, a living being. All other creatures derive their life from him. Psalm 104:30, Psalm 104:29; "thou sendest forth thy spirit, they are created; thou takest away their breath, they die and return to their dust." But God is underived. He always existed as he is. Psalm 90:2; "from everlasting to everlasting thou art God." He is unchangeably the same, James 1:17. It cannot be said that he is "self-existent," because that is an absurdity; no being can originate or create himself; but he is not dependent on any other for "life." Of course, no being can take away his existence; and of course, also, no being can take away his happiness. He has "in himself" infinite sources of happiness, and no other being, no change in his universe can destroy that happiness.
So - In a manner like his. It corresponds to the first "as," implying that one is the same as the other; life in the one is the "same," and possessed in the same manner, as in the other.
Hath he given - This shows that the power or authority here spoken of was "given" or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists, for the power and authority of which Christ here speaks is that which he exercises as "Mediator." It is the power of raising the dead and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived; nor does the fact that God is said to have "given" him this power prove that he was inferior in his nature or that his existence was derived. For:
1. It has reference merely "to office." As Mediator, he may be said to have been appointed by the Father.
2. Appointment to office does not prove that the one who is appointed is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every other qualification, may be equal or superior to the father. He sustains the relation of a son, and in this relation there is an official inferiority. General Washington was not inferior in nature and talents to the men who commissioned him. He simply derived authority from them to do what he was otherwise fully "able" to do. So the Son, "as Mediator," is subject to the Father; yet this proves nothing about his nature.
To have life - That is, the right or authority of imparting life to others, whether dead in their graves or in their sins.
In himself - There is much that is remarkable in this expression. It is in Him as it is in God. He has the control of it, and can exercise it as he will. The prophets and apostles are never represented as having such power in themselves. They were dependent; they performed miracles in the name of God and of Jesus Christ Acts 3:6; Acts 4:30; Acts 16:18; but Jesus did it by his own name, authority, and power. He had but to speak, and it was done, Mark 5:41; Luke 7:14; John 11:43. This wonderful commission he bore from God to raise up the dead as he pleased; to convert sinners when and where he chose; and finally to raise up all the dead, and pronounce on them an eternal doom according to the deeds done in the body. None could do this but he who had the power of creation - equal in omnipotence to the Father, and the power of searching all hearts - equal in omniscience to God.

Hath he given to the Son to have life, etc. - Here our Lord speaks of himself in his character of Messiah, or envoy of God.

For as the Father hath life in himself,.... Is the living God, the fountain of life, and is the author of life to all living creatures; or rather has eternal life in his mind, his heart, his counsel, and his covenant, and in his hands, for all his chosen ones, which seems to he the peculiar sense here:
so hath he given to the Son to have life in himself; he hath not only made the purpose of it in him, and given the promise of it to him; but even eternal life itself, he has put into his hands, and secured it in him for them, 1-John 5:11, to give it to as many as he has given him: and he does give it to all his sheep, so that not one of them shall perish; which shows that he and his Father are one, though not in person, yet as in affection, will and power, so in nature and essence. The Son has life in himself, essentially, originally, and inderivatively as the Father has, being equally the living God, the fountain of life, and donor of it, as he; and therefore this is not a life which he gives, or communicates to him; but eternal life is what the one gives, and the other receives, according to the economy of salvation settled between them: and hence it is, that all that hear Christ's voice spiritually shall live eternally; for these words are a reason of the former, and confirm the truth of them, as well as show the equality of the Son with the Father, in that he is equal to such a trust, as to have eternal life committed to him.

given to the Son, &c.--Does this refer to the essential life of the Son before all time (John 1:4) (as most of the Fathers, and OLSHAUSEN, STIER, ALFORD, &c., among the moderns), or to the purpose of God that this essential life should reside in the Person of the Incarnate Son, and be manifested thus to the world? [CALVIN, LUCKE, LUTHARDT, &c.] The question is as difficult as the subject is high. But as all that Christ says of His essential relation to the Father is intended to explain and exalt His mediatorial functions, so the one seems in our Lord's own mind and language mainly the starting-point of the other.

He hath given to the Son - By eternal generation, to have life in himself - Absolute, independent.