For as the Father has life in himself, so he has granted the Son also to have life in himself. (John 5:26, NIV)
How do trinitarians explain the fact that the Father has granted life to the Son?
The "begetting" here is understood in an eternal sense, and is not a matter of being made or created. The creeds phrase it as eternally begetting (fathering), or pretemporal begetting, or an eternal proceeding from. And they are explicit in that it is not a matter of being made or created.
From the Athanasian Creed,
And from the Nicene Creed,
The Son proceeds from The Father and is therefore of the same eternal substance. This differs from created entities, which are different in "substance" from their creator. The Father is the eternal cause of the Son; but the Son is not created or a distinct substance from the Father. The Father and the Son, with the Holy Spirit, are one in being.
All Scripture is quoted from the New Revised King James Version
you are confusing the material with the immaterial. The Trinity (God) is Deity. And in :
What Jesus is saying is that the father has given *his physical body*life within itself. That is why Jesus said:
John 10:17 and 18
Jesus life, death, and resurrection, were all commanded by God the father.
Where your confusion comes in is that you unconsciously attribute materialistic properties to God. We must understand that God is something beyond the intelligence of man.
We will never completely know God until we meet him face to face.
The passage more accurately says the Father "granted also to the Son to have life in himself" NWT
So what the passage says the Father granted the Son is not simply to "have life" but to "have life in himself."
In order to understand what it means for the Father to grant the Son to have life in himself we must understand what it means for the Father to have life in himself. After all it is the Father's having of "life in himself" that the passage affirms the Son has been granted by the Father in common with the Father.
To "have life in oneself" is not the same as to "have life." All living things have life but none has life in itself.
The phrase also does not mean to be created or generated otherwise the statement "the Father has life in himself" would then mean that God the Father creates or generates himself, which is absolutely wrong as he is not generated; he simply is.
To have life in oneself means to be self-sustaining, self-sufficient, self-existent. It means to need nothing external to yourself to exist. Only God has such a quality and class of life. He alone needs no one to exist.
So when Jesus says in the passage that the Father granted the Son to have life in himself it was another veiled reference to his Godhood.
He was invariably saying he is a carbon copy of the Father in quality and class of life. The Father willed himself to be replicated in the Son and so the Son exists separate from the Father but with self-existent life exactly like the Father. Heb.1:3 describes the Son as "the EXACT representation of his (the Father's) very being" NWT
Jesus' sonhood is not a mere title or office, it is actual. He is the Father's exact replica, sourced from the Father's very essence and willed at sourcing and thereafter to be self-sufficient and existent.
His sourcing from the Father does not time his life by the action of the sourcing just as a candle light taken from a previous one does not have its existence timed at the point of taking, rather it is timed by the parent fire life. For it is simply the parent fire replicated unto a new candle without losing itself.
His replication also does not increase the quantity of the Father's essence as growing a maize cob from a maize seed multiplies the count of the original seed. It is the infinite nature of the Father's substance that makes this peculiarly so. Just as infinity cannot be increased in quantity by the addition or multiplication of itself by itself, so also the infinite God cannot be increased by his replication of himself in the Son or in any other. He could multiply himself as many times as he wills without increment to his essence.
I would read it as "Has authorised the Son to have life in Himself"....Whilst the Persons of the Holy Trinity are each God in essence, yet they are separate Persons with various things they do. So the Father sent the Son and the Son took to Himself a human nature (thus Jesus Christ is two natures in one person). But it was not the Father or the Holy Spirit Who took on a human nature, only the Son. We might say that in the Trinity, the Father authorised the Son to become a man and in perfect eternal harmony, the three agreed that it should be so. Likewise that the Father should send the Son and after the resurrection of the Lord, that they should send the Holy Spirit at Pentecost to indwell believers. Also see Matthew Henry's comments about this.
For a further explanantion of the Trinity pls see What is the doctrine of the Trinity?
The Son is subordinate to the Father in terms of role while at the same time equal with the Father in terms of nature.
This giving of life or nature is not like I'm giving you a plate of pasta or as if i'm handing over a book to you. Rather, to give one's nature is entirely different. In Humans, parents give their nature or pass on their genes into their offspring by gestation through intercourse.
It is shown that the Father gave his Son the same life or nature he has by means of begetting.
The Son is begotten from the Father ( 1 John 5:18). In fact, he is the only begotten from the Father ( John 1:14, 18; 3:16).
It just so happens that the Scriptures are silent about how it happened. What's important is that we know that the Son, due to his begetting from the Father, is consubstantial (same in nature) with the Father.
Life - the state of being alive due to one's nature (i.e. existence/ being).
To beget means to produce someone to have one's nature.