That “through whom” is said also in the case of the Father, and “of whom” in the case of the Son and of the Spirit.
7. After thus describing the outcome of our adversaries' arguments, we shall now proceed to show, as we have proposed, that the Father does not first take “of whom” and then abandon “through whom” to the Son; and that there is no truth in these men's ruling that the Son refuses to admit the Holy Spirit to a share in “of whom” or in “through whom,” according to the limitation of their new-fangled allotment of phrases. “There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things.”
Yes; but these are the words of a writer not laying down a rule, but carefully distinguishing the hypostases.
The object of the apostle in thus writing was not to introduce the diversity of nature, but to exhibit the notion of Father and of Son as unconfounded. That the phrases are not opposed to one another and do not, like squadrons in war marshalled one against another, bring the natures to which they are applied into mutual conflict, is perfectly plain from the passage in question. The blessed Paul brings both phrases to bear upon one and the same subject, in the words “of him and through him and to him are all things.” That this plainly refers to the Lord will be admitted even by a reader paying but small attention to the meaning of the words. The apostle has just quoted from the prophecy of Isaiah, “Who has known the mind of the Lord, or who has been his counsellor,” and then goes on, “For of him and from him and to him are all things.” That the prophet is speaking about God the Word, the Maker of all creation, may be learned from what immediately precedes: “Who has measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who has directed the Spirit of the Lord, or being his counsellor has taught him?” Now the word “who” in this passage does not mean absolute impossibility, but rarity, as in the passage “Who will rise up for me against the evil doers?” and “What man is he that desires life?” and “Who shall ascend into the hill of the Lord?” So is it in the passage in question, “Who has directed [lxx., known] the Spirit of the Lord, or being his counsellor has known him?” “For the Father loves the Son and shows him all things.” This is He who holds the earth, and has grasped it with His hand, who brought all things to order and adornment, who poised the hills in their places, and measured the waters, and gave to all things in the universe their proper rank, who encompasses the whole of heaven with but a small portion of His power, which, in a figure, the prophet calls a span. Well then did the apostle add “Of him and through him and to him are all things.” For of Him, to all things that are, comes the cause of their being, according to the will of God the Father. Through Him all things have their continuance and constitution, for He created all things, and metes out to each severally what is necessary for its health and preservation. Wherefore to Him all things are turned, looking with irresistible longing and unspeakable affection to “the author” and maintainer “of” their “life,” as it is written “The eyes of all wait upon you,” and again, “These wait all upon you,” and “You open your hand, and satisfiest the desire of every living thing.”
8. But if our adversaries oppose this our interpretation, what argument will save them from being caught in their own trap?
For if they will not grant that the three expressions “of him” and “through him” and “to him” are spoken of the Lord, they cannot but be applied to God the Father. Then without question their rule will fall through, for we find not only “of whom,” but also “through whom” applied to the Father. And if this latter phrase indicates nothing derogatory, why in the world should it be confined, as though conveying the sense of inferiority, to the Son? If it always and everywhere implies ministry, let them tell us to what superior the God of glory and Father of the Christ is subordinate.
They are thus overthrown by their own selves, while our position will be on both sides made sure. Suppose it proved that the passage refers to the Son, “of whom” will be found applicable to the Son. Suppose on the other hand it be insisted that the prophet's words relate to God, then it will be granted that “through whom” is properly used of God, and both phrases have equal value, in that both are used with equal force of God. Under either alternative both terms, being employed of one and the same Person, will be shown to be equivalent. But let us revert to our subject.
9. In his Epistle to the Ephesians the apostle says, “But speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplies, according to the effectual working in the measure of every part, makes increase of the body.”
And again in the Epistle to the Colossians, to them that have not the knowledge of the Only Begotten, there is mention of him that holds “the head,” that is, Christ, “from which all the body by joints and bands having nourishment ministered increases with the increase of God.” And that Christ is the head of the Church we have learned in another passage, when the apostle says “gave him to be the head over all things to the Church,” and “of his fullness have all we received.” And the Lord Himself says “He shall take of mine, and shall show it unto you.” In a word, the diligent reader will perceive that “of whom” is used in diverse manners. For instance, the Lord says, “I perceive that virtue is gone out of me.” Similarly we have frequently observed “of whom” used of the Spirit. “He that sows to the spirit,” it is said, “shall of the spirit reap life everlasting.” John too writes, “Hereby we know that he abides in us by (ἐ κ) the spirit which he has given us.” “That which is conceived in her,” says the angel, “is of the Holy Ghost,” and the Lord says “that which is born of the spirit is spirit.” Such then is the case so far.
10. It must now be pointed out that the phrase “through whom” is admitted by Scripture in the case of the Father and of the Son and of the Holy Ghost alike. It would indeed be tedious to bring forward evidence of this in the case of the Son, not only because it is perfectly well known, but because this very point is made by our opponents. We now show that “through whom” is used also in the case of the Father. “God is faithful,” it is said, “by whom (δι᾿ οὖ) you were called unto the fellowship of his Son,” and “Paul an apostle of Jesus Christ by (διά) the will of God;” and again, “Wherefore you are no more a servant, but a son; and if a son, then an heir through God.” And “like as Christ was raised up from the dead by (διά) the glory of God the Father.” Isaiah, moreover, says, “Woe unto them that make deep counsel and not through the Lord;” and many proofs of the use of this phrase in the case of the Spirit might be adduced. “God has revealed him to us,” it is said, “by (διά) the spirit;” and in another place, “That good thing which was committed unto you keep by (διά) the Holy Ghost;” and again, “To one is given by (διά) the spirit the word of wisdom.”
Source: De Spiritu Sancto (New Advent)