John 5:26

An Exegetical Analysis of John 5:26: The Son’s Authority to Possess Life

This exegetical study of An Exegetical Analysis of John 5:26: The Son’s Authority to Possess Life is based on a b-greek discussion from May 8, 1999.

The initial inquiry questioned the interpretation of the verb ἔδωκεν (he gave) in John 5:26, specifically asking whether it refers to the incarnation (in light of John 1:4, ἐν αὐτῷ ζωὴ ἦν) or to the resurrection. The inquirer also expressed difficulty with common translations of the phrase, seeking clarification on its meaning and theological implications.

The central exegetical issue lies in understanding the precise meaning and theological implications of the Father having ‘given’ the Son ‘to have life in himself’ (ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ). This involves a close grammatical analysis of the infinitive construction ζωὴν ἔχειν ἐν ἑαυτῷ and its relationship to the aorist verb ἔδωκεν, as well as considering its contextual parallels within John 5 and broader Johannine theology, particularly concerning the Son’s intrinsic life-giving and judicial authority. The question also necessitates distinguishing the Son’s inherent life (as suggested by John 1:4) from a bestowed capacity, and how these concepts might cohere within the Trinitarian dynamic presented in John’s Gospel.

ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ. (Nestle 1904)

Key differences with SBLGNT (2010):

• No significant textual differences exist between Nestle 1904 and SBLGNT 2010 for John 5:26.

Textual Criticism (NA28): The Greek text of John 5:26 exhibits remarkable stability across major manuscript traditions. The critical apparatus of the Nestle-Aland Novum Testamentum Graece (NA28) indicates no significant variants for the phrase ὥσπερ γὰρ ὁ πατὴρ ἔχει ζωὴν ἐν ἑαυτῷ, οὕτως καὶ τῷ υἱῷ ἔδωκεν ζωὴν ἔχειν ἐν ἑαυτῷ. This consensus underscores a high degree of certainty regarding the original wording of this verse.

Lexical Notes (KITTEL, BDAG):

• ἔδωκεν (from δίδωμι, “to give”): This aorist verb signifies a completed, definite action in the past. In Johannine theology, δίδωμι frequently denotes divine bestowal, often of spiritual realities such as life (John 3:16, 10:28), authority (John 1:12, 5:27), or the Spirit (John 3:34, 14:16). BDAG defines this usage as “to grant (in a more or less formal way), give, permit, grant, allow.” Kittel (TDNT) emphasizes its role in conveying God’s initiative in providing salvation-historical gifts. The aorist tense implies a singular, definitive act by the Father, foundational to the Son’s authority.
• ζωή (“life”): Within John’s Gospel, ζωή transcends mere biological existence, referring to eternal, qualitative life that originates in God and is mediated through Christ (John 1:4, 11:25, 14:6). BDAG describes it as “life in the absolute sense, life as God has it, and which he bestows on believers.” Kittel highlights the eschatological nature of ζωή in John, presenting it as a present possession for believers and intimately linked to the person and work of Christ.
• ἔχειν (from ἔχω, “to have”): This infinitive expresses the state of possessing or holding. BDAG provides “to have, hold, possess” as its primary meanings. Kittel discusses ἔχω in conjunction with ζωή as denoting active, substantive possession.
• ἐν ἑαυτῷ (“in himself”): This prepositional phrase indicates an intrinsic, inherent, or self-contained possession. When applied to the Father, it signifies self-existence and the ultimate source of life. For the Son, it describes a bestowed capacity to possess life intrinsically, implying a sharing in the Father’s self-existent, life-giving power rather than a merely derived, dependent existence. This phrase moves beyond simply “being alive” to denote an active principle of life-giving power residing within the Son.

Translation Variants

The grammatical structure of John 5:26 presents a significant point of analysis, particularly the clause ζωὴν ἔχειν ἐν ἑαυτῷ functioning as the direct object of ἔδωκεν. This infinitive construction (an infinitive without the article) is understood to function substantively, indicating the object of what was given: the capacity to possess life intrinsically. This interpretation, as noted in the original discussion, is not negated by the absence of the article before ἔχειν, as the infinitive implicitly acts as an accusative direct object.

The phrase ἐν ἑαυτῷ further qualifies this possession, emphasizing an internal, self-sufficient capacity for life, rather than a merely passive reception of life. This profound assertion resonates with the parallelism established in the subsequent verse (John 5:27), where the Father also gave the Son ‘authority to execute judgment’ (ἐξουσίαν κρίσιν ποιεῖν). Both clauses describe distinct but related authorities bestowed upon the Son: the power to give life and the power to judge. The term κρίσιν ποιεῖν, while broadly meaning “to execute judgment,” can certainly carry the connotation of “condemnation” in certain contexts of judgment in John’s Gospel (e.g., John 5:28-29), particularly for those who reject the Son.

The rhetorical force of this verse emphasizes the Son’s divine equality and authority, derived from the Father. Just as the Father is the ultimate source and possessor of life, the Son has been granted the same inherent life-giving power. This echoes the prologue’s assertion that “in him was life” (John 1:4) but also specifies a particular bestowal from the Father, clarifying the relationship within the Godhead without diminishing the Son’s divine nature. The use of the aorist ἔδωκεν points to a definitive, completed act of bestowal, foundational to the Son’s subsequent actions in salvation history, including resurrection and judgment. The interpretation that ζωὴν ἔχειν ἐν ἑαυτῷ signifies “to have the power of making alive” (as suggested in the discussion) aligns well with the broader Johannine theological framework, particularly with passages like John 20:21-22 where the risen Christ breathes the Spirit upon the disciples, echoing the life-giving act of creation in Genesis 2:7.

The discussion also touched on the distinction between κρίσις (“the act of judging” or “discrimination”) and κρῖμα (“the verdict” or “condemnation”). While κατακρίνω is the more explicit verb for “to condemn,” κρίνω and κρίσις can indeed take on a negative connotation in context, especially in Hellenistic Greek and within John’s theological discourse on judgment and separation between light and darkness. Thus, the context in John 5 supports understanding κρίσιν ποιεῖν as encompassing both the act of judging and its negative outcome for those who reject Christ.

Conclusions and Translation Suggestions

The exegesis of John 5:26 reveals that the Father’s act of “giving” the Son the ability to “have life in himself” is a foundational bestowal of divine authority and inherent life-giving power. This is not merely an endowment of biological existence, but a qualitative participation in the Father’s self-existent, eternal life, enabling the Son to impart life to others and to execute judgment. This authority is presented in parallel to the Son’s authority to judge, underscoring his comprehensive role in eschatological realities. The act described by ἔδωκεν refers to a definitive conferral of this divine capacity, distinct from, yet consistent with, the Son’s eternal divine nature as the Logos through whom all things came into being.

1. For just as the Father possesses life inherently, so also has He granted the Son the power to have life inherently.

This translation emphasizes the Father’s original self-existent life and the Son’s received, yet intrinsic, power to possess and impart life, highlighting divine bestowal.

2. Indeed, as the Father has life in Himself, so too He bestowed upon the Son the capacity for life in Himself.

This option highlights the intrinsic and self-sufficient nature of the life bestowed upon the Son, mirroring the Father’s own attribute and emphasizing the nature of the gift.

3. Because the Father holds life as His own, so likewise He empowered the Son to possess life as His own.

This rendering stresses the active empowerment by the Father, resulting in the Son’s intrinsic possession of life-giving power and unique authority.