When (the Father) Will Subject All Things to (the Son), Then (the Son) Himself Will Be Subjected to Him (the Father) Who Subje

The words contained in the Gospel then add, "The glory which you have given to me I have given to them" [vs. 22]. I think that Christ's own glory is meant to be the Holy Spirit which he has given to his disciples by breathing upon them, for what is scattered cannot otherwise be united unless joined together by the Holy Spirit's unity. " Anyone who does not have the Spirit of Christ does not belong to him" [Rom 8.91. The Spirit is glory, as Christ says of the Father: "Glorify me with the glory which I had with you before the world was made" [Jn 17.5]. The Word is God who has the Father's glory and became flesh during these last days. It is necessary for the flesh to become what the Word is (that is, to become divine) by uniting itself to him; this is effected when the flesh receives that which the Word had before the world was made. This is none other than the Holy Spirit, that same Holy Spirit existing before the ages together with the Father and the Son. Hence, the text says, "The glory which you have given me, I have given to them" [M.1321] in order that "the unity given through the Holy Spirit to me might be given to you through me."
Let us look at the words following those quoted above from the Gospel: "That they may be one as we are one. You in me and I in them, because I and you are one, in order that they may be perfectly one" [Jn 17 .21-23]. 1 think that there is no need for exegesis of these words which agree with what we have already explained above, for the text itself clearly sets forth the teaching on unity. "In order that they may be one as we are one." For it cannot be otherwise - "that all may be one as we are one"- unless the disciples, being separated from everything dividing them from each other, are united together "as we are one," that "they might be one, as we are one." How can it be that "I am in them?" For "I alone cannot be in them unless you also are in them, since both I and you are one. Thus, they might be perfectly one, having been perfected in us, for we are one."
Such grace is more clearly shown by the following words: "I have loved them as you have loved me" [Jn 17.23]. If the Father loves the Son, all of us have become Christ's body through faith in him. Thus, the Father who loves his own Son loves the Son's body just as the Son himself. We are the Son's body. Therefore, the sense of Paul's words becomes clear - the Son's subjection to his Father signifies that he knows our entire human nature and has become its salvation. The text Paul is referring to might become clearer to us from his other insights. I especially recall one of his many reverent testimonies without quoting it at length. Paul says of himself that "with Christ I am crucified. It is no longer I who live, but Christ who lives in me" [Gal 2.20]. If Paul no longer lives, but Christ lives in him, everything which Paul does and says is referred to Christ living in him. Paul's words are spoken by Christ when he says, "Do you desire proof that Christ is speaking in me?" [2 Cor 13.3]. Paul claims that the good works of the Gospel are not his; rather, he attributes them to the grace of Christ dwelling within him. If Christ living in Paul works and speaks those things as a result of this indwelling, Paul has relinquished everything which formerly dominated him when he was a blasphemer, persecutor and behaved arrogantly. Paul looked to the true good alone, and by it made himself submissive and obedient.
Once Paul has been subjected to God, he is brought to the One who lives, speaks and effects good things. The supreme good is subjection to God. This fact which occurred in one person [Paul] will be harmoniously applied [M.1324] to every human being "when," as the Lord says, "the Gospel will be preached throughout the world" [Mk 16.15]. All who have rejected the old man with its deeds and desires have received the Lord who, of course, effects the good done by them. The highest of all good things is salvation effected in us through estrangement from evil. However, we are separated from evil for no other reason than for being united to God through subjection. Subjection to God then refers to Christ dwelling in us. What is beautiful is his; what is good is from him, which God expresses through the prophets. Because subjection is both beautiful and good - for Christ himself demonstrated this to us - the good is entirely from him who is good by nature, as the prophet says.
No one who looks at the term 'subjection' as generally used spurns it. The great Paul's wisdom knew how to use the outward appearance of words. He knew how to adapt such appearances by joining them together in his own mind to see if the common usage of words may be employed for other meanings. One such occurrence of this reads as follows: "He emptied himself" [Phil 2.3]; and "No one will make void my boasting" [l Cor 9.15]; and "faith is made void" [Rom 4.14]; and "In order that the cross of Christ may not be without effect." What use are these expressions to their author? Who can judge him saying, "I am desirous of you" [1 Th 2.8]? Such words as these show a loving attitude.
From where does Paul's lack of arrogance, which is love, come? It is revealed through his statement that love does not boast [1 Cor 13.4]. Strife is full of disputes and is vengeful as the term eritheia signifies [selfish or factious ambition]. It is clear that erithos [a worker in wool] is derived from the term eritheia, and we are accustomed to signifying diligent work with regards to wool (eria) by the term eritheia. Paul, however, finds pleasure in such cold etymologies, and by them he desires to show the sense intended by these words. Many other examples may be examined closely in which the apostle's words are found. They do not serve the common use of speech, but Paul freely brings his own peculiar understanding to them while avoiding the common usage. Hence, another meaning of subjection is understood by Paul as opposite to the common one.
The exposition of the term 'subjection' as used here does not mean the forceful, necessary subjection of enemies as is commonly meant; while on the other hand, salvation is clearly interpreted by subjection. However, clear proof of the former meaning is definitely made when Paul makes a twofold distinction of the term 'enemy.' He says that enemies are to be subjected; indeed, they are to be destroyed. Therefore, the enemy to be blotted out from human nature is death, whose principle is sin along with its [M.1325] domination and power. In another sense, the enemies of God which are to be subjected to him attach themselves to sin after deserting God's kingdom. Paul mentions this in his Epistle to the Romans: "For if we have been enemies, we have been reconciled to God" [Rom 5.10]. Here Paul calls subjection reconciliation, one term indicating salvation by another word. For as salvation is brought near to us by subjection, Paul says in another place, "Being reconciled, we shall be saved in this life" [Rom 5.10]. Therefore, Paul says that such enemies are to be subjected to God and the Father; death no longer is to have authority. This is shown by Paul saying, "Death will be destroyed," a clear statement that the power of evil will be utterly removed: persons are called enemies of God by disobedience, while 'se who have become the Lord's friends are persuaded by Paul saying, "We are ambassadors for Christ, as though God did beseech you by us: 'Be reconciled to God [2Cor 6.20] .
According to the promise made in the Gospel, we are no longer slaves of the Lord; but once reconciled, we are numbered among his friends. However, " it is necessary for him lo reign, until he places his enemies under his feel." We reverently take this, I believe, as Christ valiantly holding sway in his power. Then the strong man's ability in battle will cease when all opposition to the good will be destroyed. Once the entire kingdom is gathered to himself, Christ hands it over to God and the Father who unites everything to himself. For the kingdom will be handed over to the Father, that is, all persons will yield to God [Christ], through whom we have access to the Father.
When all enemies have become God's footstool, they will receive a trace of divinity in themselves. Once death has been destroyed - for if there are no persons who will die, not even death would exist - then we will be subjected to him; but this is not understood by some sort of servile humility. Our subjection, however, consists of a kingdom, incorruptibility and blessedness living in us; this is Paul's meaning of being subjected to God. Christ perfects his good in us by himself, and effects in us what is pleasing to him. According to our limited understanding of Paul's great wisdom which we received, we have only understood part of it. The apostle's purpose was not to expose heretical teachings, which is what you would gather from the text being treated. If what was said by our inquiry has been sufficient for you, it must be attributed to God's grace. Should our inquiry appear insufficient, we will eagerly offer its completion, if indeed you make it known to us by writing and if through our prayers what is hidden has been manifested by the Holy Spirit.
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