All things whatsoever the Father hath, are mine. Therefore I said, that he shall receive of mine, and shew it to you.

“(viii. de Trin. ante med) Our Lord therefore hath not left it uncertain whether the Paraclete be from the Father, or from the Son; for He is sent by the Son, and proceedeth from the Father, both these He receiveth from the Son. You ask whether to receive from the Son and to proceed from the Father be the same thing. Certainly, to receive from the Son must be thought one and the same thing with receiving from the Father: for when He says, All things that the Father hath are Mine, therefore said I, that He shall receive of Mine, He sheweth herein that the things are received from Him, because all things which the Father hath are His, but that they are received from the Father also. This unity hath no diversity; nor doth it matter from whom the thing is received; since that which is given by the Father, is counted also as given by the Son.”

“(ut sup.) As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father hath are Mine, and even the Spirit of the Father is Mine, and receiveth of Mine. But beware, when thou hearest this, that thou think not it is a thing or possession which the Father and the Son have. That which the Father hath according to His substance, i. e. His eternity, immutability, goodness, it is this which the Son hath also. Away with the cavils of logicians, who say, therefore the Father is the Son. Had He said indeed, All that God hath are Mine, impiety might have taken occasion to raise its head; but when He saith, All things that the Father hath are Mine, by using the name of the Father, He declareth Himself the Son, and being the Son, He usurpeth not the Paternity, though by the grace of adoption He is the Father of many saints.”

“(Tr. xlix) This is like what He said of Himself above, i. e. I can of Mine own Self do nothing; as I hear I judge. But that may be understood of Him as man; how must we understand this of the Holy Ghost, Who never became a creature by assuming a creature? As meaning that He is not from Himself. The Son is born of the Father, and the Holy Ghost proceeds from the Father. In what the difference consists between proceeding and being born, it would require a long time to discuss, and would be rash to define. But to hear is with Him to know, to know to be. As then He is not from Himself, but from Him from Whom He proceeds, from Whom His being is, from the same is His knowledge. From the same therefore His hearing. The Holy Ghost then always hears, because He always knows; and He hath heard, hears, and will hear from Him from Whom He is.”

“Above there was set forth a twofold fruit of the coming of the Holy Spirit, namely the conviction of the world and the instruction of the disciples; here a third fruit is set forth, namely the glorification of Christ. And first he proposes the fruit of the glorification; second he manifests the reason for it, at the words "because he shall receive of mine"; third the manifestation of the reason is added, at the words "all things whatsoever the Father hath are mine." He says therefore: "he will teach all truth," because "he shall glorify me," in whom is all truth; above, John 14:6: "I am the way, the truth, and the life"; Colossians 2:3: "in whom," namely Christ, "are all the treasures of wisdom and knowledge." "He shall glorify me": that is, he will make clear knowledge of me. First indeed by enlightening the disciples: because they were still carnal, and were attached to Christ according to the flesh, that is, according to the weakness of the flesh, not knowing the majesty of his divinity, of which they were afterward made capable through the Holy Spirit; 1 Corinthians 2:10: "but to us God hath revealed them by his Spirit." Second, by furnishing confidence to proclaim him clearly. For the disciples were before timid, so that they did not dare to confess Christ publicly, but filled with the Holy Spirit, fear having been driven out, they proclaimed Christ to men, being in a certain way impelled by that very Spirit; Isaiah 59:19: "when he shall come as a violent stream, which the Spirit of the Lord driveth on." Whence also the Apostle said: "the charity of Christ presseth us." Third, by working wonderful works in the apostles and through the apostles; 1 Corinthians 12:11: "all these things one and the same Spirit worketh." Here is set forth the reason for the glorification, which is that the Son is the principle of the Holy Spirit. For everything that is from another manifests that from which it is: for the Son manifests the Father, because he is from him. Since therefore the Holy Spirit is from the Son, it is proper that he should glorify him. He says therefore: "therefore he shall glorify me because he shall receive of mine." But this receiving is not to be understood in the manner in which it occurs in creatures. For there are three things in the reception found in creatures, of which two are not found in the divine persons. Namely, first, that in creatures the one who receives is other than that which is received: this is not the case in the divine realm, since the divine persons are simple, nor is there in them one thing and another; rather, from whomsoever the Holy Spirit receives, he receives his whole substance, and likewise the Son. Second, it is the case in creatures that the one receiving at some time was without that which it receives, as when matter receives a form, or a subject receives an accident: for sometimes matter was without such a form, and the subject without such an accident. And this indeed is not found in the divine realm: because the Son from eternity has that which he receives from the Father, and the Holy Spirit that which he receives from the Father and the Son. Therefore the Holy Spirit receives from the Son, just as the Son receives from the Father; above, John 10:29: "that which my Father hath given me, is greater than all." Thus therefore, to receive in the divine realm denotes an order of origin. But note that when he says "he shall receive of mine," the word "of" does not import participation, but consubstantiality, because he receives the whole of what the Son has. For just as the Son is said to be of the substance of the Father, because he receives the whole substance of the Father, so also the Holy Spirit is of the substance of the Son, because he receives his whole substance. Because therefore "he shall receive of mine," and I am the Word of God, "therefore he will announce it to you." For the spirit of the soul can in no way exist except insofar as it proceeds from a word interiorly conceived. Here is set forth the manifestation of the reason, where Christ proves that the Holy Spirit received of his on account of the unity and consubstantiality of the Father and the Son; where first he sets forth the consubstantiality of the Father and the Son; second he draws the intended conclusion, at the words "therefore I said, that he shall receive of mine." He says therefore "he shall receive of mine, because all things whatsoever the Father hath are mine," as if he were to say: although the Spirit of truth proceeds from the Father, nevertheless because "all things whatsoever the Father hath are mine," and he himself is the Spirit of the Father, he shall also receive of mine. But it must be noted that we are said to have something in two ways. In one way as a possession; in another way as that which is in us, for instance either as a form, or as a part. The Father therefore has, as a possession and a thing subject to himself, the whole of creation: Psalm 23:1: "the earth is the Lord's, and the fulness thereof"; he also has something which is in him, indeed which is himself, because he himself is whatever is in Christ himself, since he himself is his own essence, his own goodness, his own truth and eternity. Of this manner of having, therefore, he speaks. And thus whatever the Father has is the Son's: because the Son has the same wisdom, the same goodness which the Father also has; above, John 5:26: "as the Father hath life in himself, so he hath given to the Son also to have life in himself"; Matthew 11:27: "all things are delivered to me by my Father." But, as Didymus says, some object: if all things whatsoever the Father has, the Son also has, then since the Father has paternity, it follows that the Son does too. To this he replies that this argument would indeed have an appearance of validity, if the Lord had said: all things which God has are mine. But in saying "all things which the Father has," he preserves the distinction of Father and Son, giving one to understand that all things whatsoever the Father has are his own, except that in which the Father is distinguished from the Son. For by the name "Father" he declared himself to be the Son; he did not usurp to himself the paternity which was the Father's. But it must be noted that we grant this simply, namely that whatever the Father has, the Son has, yet not that the Son has it in the same order in which the Father has it. For the Son has it as one receiving from another; the Father, however, has it as one giving to another. There is therefore no distinction in that which is had, but in the order of having. But relations of this kind, namely paternity and filiation, import a distinction of this order: for paternity imports this, that it is to give to another, while filiation imports to receive from another. But it is asked whether relation in the divine realm is something real. It seems that it is: otherwise, since the divine persons are distinguished by relations, their distinction would not be real. It must be said, therefore, that relation in the divine realm is considered in two ways. In one way by comparison to the essence or person of the Father; and thus the relation of the Father is not another thing than the essence or person of the Father. In another way it can be considered by comparison to the opposite relation, for instance to filiation; and thus paternity is a real relation, because according to this it imports an order of nature, which the Father gives to the Son through eternal generation: and this order indeed is in God according to the truth of the matter. Thus therefore, if paternity be compared to the essence of the Father, all things whatsoever the Father has, the Son has, because paternity is not another thing than the essence of the Father; but he does not have it in the same order, as has been said. Here he draws the intended conclusion, that the Holy Spirit receives from the Son. For it is necessary, if all things which the Father has are the Son's, and the Son is consubstantial with the Father, that the Holy Spirit proceed from the Son just as he proceeds from the Father, as Hilary and Didymus argue. On which point it must be known that in any procession or origin of a created thing, we say that the same thing is that by which the agent acts, or gives what it has, and that which the recipient receives; just as generated fire receives the form of fire, which the generating fire gives through its own form. But in the origin of the divine persons this is in a certain way similar, namely that the same thing is that by which the Father gives his own nature to the Son, not by will, but by nature, that is, through his own nature. But in this it is dissimilar: because in creatures that which is communicated and that by which it is communicated are not the same in number, but only in species; but in the divine realm it is the same nature in number which the Father gives to the Son, and by which he gives or communicates it. But note that we say that the Son receives of the substance of the Father, that is, the substance of the Father; and the Holy Spirit of the substance of the Father and the Son; and that the Father, by the power of his own nature, gives to the Son his substance, and the Father and the Son give it to the Holy Spirit. But nevertheless we do not say that the Father is of the substance of the Son, or that the Father and the Son are of the substance of the Holy Spirit: because the word "of" imports consubstantiality together with an order of origin. Thus therefore to the Holy Spirit is communicated that which is common to the Father and the Son. But it is necessary that the same thing be the principle of communication in the divine realm and that which is communicated. If therefore the essence is communicated to the Holy Spirit, it is necessary that that which communicates be the essence. But the essence is common to the Father and the Son: it is necessary therefore that, if the Father gives the essence to the Holy Spirit, the Son likewise give it: and therefore he says, "because all things whatsoever the Father hath are mine." And if the Holy Spirit received from the Father, he will also receive from the Son; and therefore he says "therefore I said to you, that he shall receive of mine, and will announce it to you," because according as he receives from me, so will he announce it to you.”

“Then said some of his disciples among themselves,.... It may be, some of them might better understand the meaning of Christ than others, or they might all be ignorant of it; for before the effusion of the Spirit on them, they were attended with a great deal of ignorance; and what through their being overwhelmed at this time with sorrow, and what with their national sentiments they retained about a temporal kingdom, they understood very little of what Christ said to them concerning his death, the nature, use, and end of it. Wherefore some might make the motion first, and inquire, what is this that he saith unto us, a little while and ye shall not see me? they knew not what he meant by it, though he had so often and so clearly spoken of his death unto them: and as ignorant were they what he should design by saying, and again a little while and ye shall see me; though he had expressly told them, in so many words, some time ago, that whereas he should die, he should rise again the third day: and as much at a loss were they to guess what he should intend by the reason he gives, and because I go to the Father; though he had often mentioned it already, and as what might be matter of joy unto them.”

“All things that the Father hath are mine - If Christ had not been equal to God, could he have said this without blasphemy? And show it unto you - As Christ is represented the Ambassador of the Father, so the Holy Spirit is represented the ambassador of the Son, coming vested with his authority, as the interpreter and executor of his will.”

“All things whatsoever the Father hath, are mine. The obvious sense of these words, shews, that the Son hath the same nature, and the same substance with the Father, and that he is one, and the same God with him. And by Christ’s adding: therefore he (the Holy Ghost) shall receive of mine, we are taught, that the third person proceeds from both the Father, and the Son, and that he receives, and has the same perfections. (Witham)”

“All things that the Father hath are mine--a plainer expression than this of absolute community with the Father in all things cannot be conceived, though the "all things" here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to us. We have here a wonderful glimpse into the inner relations of the Godhead.”