The Fourth Gospel clearly teaches that the Son is one with the Father in essence, and yet subject to him.

As Christopher Cowan explains, this subjection is seen in a number of ways.

1. The Son is ‘sent’ by the Father

‘The Father’s purpose in sending the Son is that the world might be saved through him (John 3:17), and Jesus repeatedly describes God as “the Father who sent me” or “him who sent me” (e.g. 4:34; 5:23; 6:38; 7:28; 8:29; 12:44; 14:24). His testimony to the Jews is “I have not come of myself,” but the Father “sent me” (7:28–29; 8:42). In this way, the Evangelist presents the Son as being sent on a mission initiated by the Father (3:16–17; 7:28–29; 8:42; 17:3).⁵ Therefore, he is accountable to the Father for all he does. As the “sent Son,” Jesus seeks the will and glory of the one who sent him, not his own (5:30; 6:38; 7:18). He speaks only the words and teaching that he has received from his Father (7:16; 8:26; 12:49; 14:24). An individual must honor, receive, and believe in the Son, for the very reason that he has been sent from the Father (5:23; 6:29; 13:20). Then when his mission is complete, the Son returns to his sender (7:33; 16:5).’

2. The Son is dependent on and obedient to the Father

‘His total dependence on his Father is expressed through what the Father “gives” (δίδωμι) to him. The Father has given him the Spirit (3:34), to have life in himself (5:26), authority to judge (5:22, 27), works to accomplish (5:36; 17:4), words to speak (12:49; 17:8), and a cup to drink (18:11). Because of man’s moral inability to come to Jesus (6:44, 65), he is dependent on the Father to give people to him (6:37, 39; cf. 10:29; 17:2). The Son acknowledges to the Father that his disciples “were yours, and you gave them to me” (17:6; cf. 17:9). Indeed, because of his love for his Son, the Father has given “all things into his hand” (3:35; cf. 13:3). Moreover, Jesus repeatedly tells the Jews that he can do nothing on his own initiative, but only as directed by the Father (5:19, 30; cf. 8:28). Neither his coming (7:28; 8:42) nor his speaking (8:28; 12:49; 14:10) is at his own initiative. Rather, Jesus speaks only those things which he has heard from (8:26; cf. 8:40), seen with (8:38), or been taught by (8:28) the Father.’

3. The use of ‘Father’ and ‘Son’ terminology is consistent and meaningful

‘John presents Jesus as consistently calling God “Father” when speaking of his actions of dependence and obedience in the relationship. Thus, while the use of Father-Son terminology by itself would seem to point to a hierarchical relationship between the two, its presence intertwined with the other themes discussed above seems to solidify this conclusion. The Son can do nothing on his own, but only what he sees the Father doing; as the Father does, so the Son does (John 5:19). The Father taught the Son (8:28), whose obedience is evident because he always does what pleases the Father (8:29) and speaks what he has heard from him (8:38). Jesus honors his Father (8:49; cf. Ex. 20:12) and keeps his word (John 8:55). When Jesus’s hour draws near, he tells his disciples that he is going to the Father, “for the Father is greater than I” (14:28). Clearly, the language of “Father” and “Son” reflects an intimate, familial relationship: “the Father loves the Son” (3:35; 5:20). Yet a relationship of loving intimacy does not rule out a relational hierarchy—which the Father-Son terminology conveys in its original context.’

But does all this imply an eternal submission of the Son to the Father?

Cowan offers the following points in support of an affirmative reply to this question:

1. There is a lack of evidence that would suggest otherwise.
2. The Father ‘sent’ the Son into the world (Jn 3:17).  This sending is ‘from heaven’ (Jn 13:1,3; 16:28), and occurred prior to the incarnation.
3. The Father/Son language points to an eternal, not merely temporary, relationship.  There is no indication that this language restricted to the Son in his incarnate state.  On the contrary, the one who was sent into the world was (already) the Son (Jn 3:17).
4. The Father’s granting the Son authority to judge (Jn 5:22,27-29) points beyond the reality of a present judgement (Jn 3:18) towards a judgement that lies outside the sphere of Christ’s earthly ministry.
5. Jesus says that he will ask the Father, and he will send the Holy Spirit to be with them (Jn 14:16,26).  But the Holy Spirit was given after Jesus’ resurrection.  This implies a continuing dependence of the Son on the Father.
6. The Son’s dependence on the Father for his glory reaches back into eternity before the incarnation (Jn 17:24).
7. The resurrected Jesus refers to the Father not only as ‘my Father’, but as ‘my God’ in Jn 20:17.

Cowan’s conclusion that John not only presents Jesus as one who is equal to God in his essential nature, but as the Son who is eternally submissive to his Father’s authority.

(Note that Cowan frequently uses the terminology of ‘subordination’, whereas I prefer ‘submission’)

In: One God in Three Persons: Unity of Essence, Distinction of Persons, Implications for Life.  Ed. Bruce Ware & John Starke, Crossway, 2015.