The Church Fathers on this verse

Luke 6:45Meaning & Commentary from the Church Fathers

A good man out of the good treasure of his heart bringeth forth that which is good: and an evil man out of the evil treasure bringeth forth that which is evil. For out of the abundance of the heart the mouth speaketh.

Douay-Rheims

ο αγαθος ανθρωπος εκ του αγαθου θησαυρου της καρδιας αυτου προφερει το αγαθον και ο πονηρος ανθρωπος εκ του πονηρου θησαυρου της καρδιας αυτου προφερει το πονηρον εκ γαρ του περισσευματος της καρδιας λαλει το στομα αυτου

Greek (Byzantine text)

The Church Fathers on this verse

11 Church Fathers comment on this verse · 16 commentaries

John Chrysostom

4th centuryChurch Father

But although the fruit is caused by the tree, yet it brings to us the knowledge of the tree, because the distinctive nature of the tree is made evident by the fruit, as it follows, For every tree is known by its fruit.

For it is a natural consequence when wickedness abounds within, that wicked words are breathed as far as the mouth; and therefore when you hear of a man uttering abominable things, do not suppose that there lies only so much wickedness in him as is expressed in his words, but believe the fountain to be more copious than the stream.

Theophylact of Bulgaria

11th centuryChurch Father

Every person's heart serves as a storehouse. When it is filled with goodness, a person embodies goodness and utters uplifting words; however, when the heart is laden with wickedness, a person reflects that evil through their speech. Just as your teachings reveal decay, so does your way of life, for your words stem from the overflow of your heart. How can you then guide others and address their transgressions when you yourself are guilty of greater sins?

Cyrill of Alexandria

5th centuryChurch Father

Each man’s life also will be a criterion of his character. For not by extrinsic ornaments and pretended humility is the beauty of true happiness discovered, but by those things which a man does; of which he gives an illustration, adding, For of thorns men do not gather figs.

But having shewn that the good and the bad man may be discerned by their works as a tree by its fruits, he now sets forth the same thing by another figure, saying, A good man out of the good treasure of his heart bringeth forth that which is good, and the evil man out of the evil treasure bringeth forth that which is evil.

Basil the Great

4th centuryChurch Father

The quality of the words shews the heart from which they proceed, plainly manifesting the inclination of our thoughts. Hence it follows, For out of the abundance of the heart the mouth speaketh.

Ambrose of Milan

4th centuryChurch Father

On the thorns of this world the fig cannot be found, which as being better in its second fruit, is well fitted to be a similitude of the resurrection. Either because, as you read, The fig trees have put forth their green figs, (Cant. 2:13.) that is, the unripe and worthless fruit came first in the Synagogue. Or because our life is imperfect in the flesh, perfect in the resurrection, and therefore we ought to cast far from us worldly cares, which eat into the mind and scorch up the soul, that by diligent culture we may obtain the perfect fruits. This therefore has reference to the world and the resurrection, the next to the soul and the body, as it follows, Nor of a bramble bush gather they grapes.

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Either because no one living in sin obtains fruit to his soul, which like the grape nearest the ground is rotten, on the higher branches becomes ripe. Or because no one can escape the condemnations of the flesh, but he whom Christ has redeemed, Who as a grape hung on the tree.

Euthymios Zigabenos

11th centuryCommentator

He similarly expressed this in the twenty-second chapter of the Gospel of Matthew, so you may find it referenced there.

Titus of Bostra

4th centuryChurch Father

But take not these words to thyself as an encouragement to idleness, for the tree is moved conformably to its nature, but thou hast the exercise of free will; and every barren tree has been ordained for some good, but thou wert created unto the good work of virtue.

Isidore of Seville

7th centuryChurch Father

He does not then exclude repentance, but a continuance in evil, which as long as it is evil cannot bring forth good fruit, but being converted to virtue, will yield abundance. But what nature is to the tree, our affections are to us. If then a corrupt tree cannot bring forth good fruit, how shall a corrupt heart?

Beda Venerabilis

8th centuryChurch Father

Or, I think the thorns and bramble are the cares of the world and the prickings of sin, but the figs and the grapes are the sweetness of a new life and the warmth of love, but the fig is not gathered from the thorns nor the grape from the bramble, because the mind still debased by the habits of the old man may pretend to, but cannot bring forth the fruits of the new man. But we must know, that as the fruitful palm tree is inclosed and supported by a hedge, and the thorn bearing fruit not its own, preserves it for the use of man, so the words and acts of the wicked wherein they serve the good are not done by the wicked themselves, but by the wisdom of God working upon them.

Our Lord continues the words which He had begun against the hypocrites, saying, For a good tree bringeth not forth corrupt fruit; i. e. as if He says, If thou wouldest have a true and unfeigned righteousness, what thou settest forth in words make up also in works, for the hypocrite though he pretends to be good is not good, who doeth evil works; and the innocent though he be blamed, is not therefore evil, who doeth good works.

The treasure of the heart is the same as the root of the tree. He therefore who has in his heart the treasure of patience and perfect love, brings forth the best fruits, loving his enemy, and doing the other things which have been taught above. But he who keeps a bad treasure in his heart does the contrary to this.

By the speaking of the mouth the Lord signifies all things, which by word, or deed, or thought, we bring forth from the heart. For it is the manner of the Scripture to put words for deeds.

Alexander Gorsky

19th centuryCommentator

In summary, the Lord urged us to consistently approach God in prayer during our times of need. He emphasized that our love for others should be at least equal to our love for ourselves and instructed us to walk in the path of righteousness with care. We are to remain vigilant against false prophets and put into practice the teachings we have received. By establishing these principles for His disciples, the Lord drew a clear distinction between their righteousness and that of the Pharisees, thereby creating a solid foundation for the spiritual development of His chosen community.

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These guidelines were not only relevant for a specific time or group but were meant to be a universal law for all believers, rooted in the eternal truths of Divine holiness and the moral laws set forth by the Creator within human nature.

The chosen ones had not previously received formal instruction; some, like Andrew and John, had briefly studied under John the Baptist. The Lord selected those who demonstrated genuine love and trust for Him, pure and untainted by false notions of enlightenment, and began their education, teaching them through both His words and actions—in solitude and in public, at home and on the journey, across land and sea. What was unclear to others He made known to them. They were witnesses to His life and works, and He gradually eliminated the biases inherited from Jewish teachings. While not fully eradicating their misunderstandings, He transformed their missteps into learning opportunities. He encouraged them to discuss topics relevant to their understanding, all the while aware of their thoughts and conversations. He guided their hearts, aligning them with their responsibilities. In essence, He refined and illuminated their spirits and minds, preparing them for the complete outpouring of the Spirit of truth and sanctification. Initially, they were His students, but by the end of His ministry, He called them His friends, as He revealed everything to them (Jn. 15:14-15), and ultimately referred to them as brothers.

Bogolepow D.P.

19th centuryCommentator

Verses 21-23 serve as a bridge from the previous discussion about false prophets to a final call to action; within this transition, it is emphasized why it is essential not only to hear Christ's teachings but also to implement them. Merely identifying oneself as a Christian does not guarantee salvation. Numerous individuals who perform deeds in Christ's name and work towards the salvation of others may experience divine power, including prophecy and miracles, specifically the driving out of evil spirits; yet, many of these individuals will ultimately confront the Lord at the Last Judgment and hear Him say, “I have never known you,” meaning they are not recognized as belonging to Him.

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In Luke, the concluding section initiates in verse 39 with sayings that position themselves differently than in Matthew. Matthew offers a distinct connection and interpretation. Considering the context in both accounts, the message conveys that you, my closest followers, are called to be lights, enlightening teachers to the world, instilling in people's hearts the doctrine you are receiving from me. However, to be effective in this mission and to spread the Gospel's message, you must first have your own spiritual sight restored, for how can the blind guide the blind? These misguided leaders you once followed, the Pharisees, shall not be your examples. As disciples, you cannot surpass your teacher; you will fail to illuminate the world unless you yourself are first illuminated by the light of truth and righteousness. Therefore, begin by removing the imperfections from your own sight, avoiding the hypocrisy of your mistaken leaders who notice the tiny flaw in another’s eye while ignoring the significant fault in their own. Bear good fruit, and let your confession of faith go beyond mere words. Those who heed my teachings are like a wise person who constructs a house on a solid foundation, impervious to destruction.

Cross references

Passages read together with this verse.

The original text

Greek text, 29 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. ὁ
    ho
    the
    G3588 · ὁ
  2. ἀγαθὸς
    agathos
    good
    G18 · ἀγαθός
  3. ἄνθρωπος
    anthrōpos
    a man
    G444 · ἄνθρωπος
  4. ἐκ
    ek
    from out
    G1537 · ἐκ
  5. τοῦ
    tou
    the
    G3588 · ὁ
  6. ἀγαθοῦ
    agathou
    good
    G18 · ἀγαθός
  7. θησαυροῦ
    thēsaurou
    a treasure
    G2344 · θησαυρός
  8. τῆς
    tēs
    the
    G3588 · ὁ
  9. καρδίας
    kardias
    the heart
    G2588 · καρδία
  10. προφέρει
    propherei
    I produce
    G4393 · προφέρω
  11. τὸ
    to
    the
    G3588 · ὁ
  12. ἀγαθόν
    agathon
    good
    G18 · ἀγαθός
  13. καὶ
    kai
    and
    G2532 · καί
  14. ὁ
    ho
    the
    G3588 · ὁ
  15. πονηρὸς
    ponēros
    evil
    G4190 · πονηρός
  16. ἐκ
    ek
    from out
    G1537 · ἐκ
  17. τοῦ
    tou
    the
    G3588 · ὁ
  18. πονηροῦ
    ponērou
    evil
    G4190 · πονηρός
  19. προφέρει
    propherei
    I produce
    G4393 · προφέρω
  20. τὸ
    to
    the
    G3588 · ὁ
  21. πονηρόν
    ponēron
    evil
    G4190 · πονηρός
  22. ἐκ
    ek
    from out
    G1537 · ἐκ
  23. γὰρ
    gar
    for
    G1063 · γάρ
  24. περισσεύματος
    perisseumatos
    abundance
    G4051 · περίσσευμα
  25. καρδίας
    kardias
    the heart
    G2588 · καρδία
  26. λαλεῖ
    lalei
    I speak
    G2980 · λαλέω
  27. τὸ
    to
    the
    G3588 · ὁ
  28. στόμα
    stoma
    the mouth
    G4750 · στόμα
  29. αὐτοῦ
    autou
    he
    G846 · αὐτός