Church Fathers Commentary Luke 6:43-45

"For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit. For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. The 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: for out of the abundance of the heart his mouth speaketh." — Luke 6:43-45 (ASV)

The Venerable Bede: Our Lord continues the words He had begun against the hypocrites, saying, For a good tree brings not forth corrupt fruit. This is as if He were saying: If you want to have a true and genuine righteousness, you must also back up your words with your works. For the hypocrite, though he pretends to be good, is not good, since he does evil works; and the innocent person, though he may be blamed, is not evil, since he does good works.

Titus of Bostra: But do not take these words to yourself as an encouragement to idleness. For while a tree is moved according to its nature, you have the exercise of free will. And while every barren tree has been ordained for some good, you were created for the good work of virtue.

Isidore of Pelusium: He does not, then, exclude repentance, but rather a continuance in evil. As long as a person is evil, they cannot bring forth good fruit; but upon being converted to virtue, they will yield it in abundance. What nature is to the tree, our affections are to us. If, then, a corrupt tree cannot bring forth good fruit, how can a corrupt heart?

St. John Chrysostom: Although the fruit is caused by the tree, it is the fruit that brings us knowledge of the tree, because the distinctive nature of the tree is made evident by its fruit, as it follows: For every tree is known by its fruit.

St. Cyril of Alexandria: A person’s life will also be the criterion of their character. The beauty of true happiness is not discovered by external adornments and pretended humility, but by the things a person does. He gives an illustration of this, adding, For of thorns men do not gather figs.

St. Ambrose of Milan: On the thorns of this world, the fig cannot be found. The fig, being better in its second fruit, is a fitting analogy for the resurrection. This is either because, as you read, The fig trees have put forth their green figs—that is, the unripe and worthless fruit came first in the Synagogue—or because our life is imperfect in the flesh but will be perfect in the resurrection.

Therefore, we ought to cast worldly cares far from us, for they eat into the mind and scorch the soul. Instead, through diligent cultivation, we may obtain the perfect fruits. This first illustration, then, refers to the world and the resurrection. The next refers to the soul and the body, as it follows: Nor of a bramble bush gather they grapes.

This is either because no one living in sin obtains fruit for his soul—which, like a grape near the ground, is rotten, while on the higher branches it becomes ripe—or because no one can escape the condemnation of the flesh except the one whom Christ has redeemed, who hung on the tree like a grape.

The Venerable Bede: Alternatively, I think the thorns and brambles represent the cares of the world and the stings of sin, while the figs and grapes represent the sweetness of a new life and the warmth of love. The fig is not gathered from thorns, nor the grape from a bramble, because a mind still corrupted by the habits of the old self may pretend to, but cannot, bring forth the fruits of the new self.

However, we must understand that just as a fruitful palm tree is enclosed and supported by a hedge—with the thorn bush bearing fruit not its own, preserving it for human use—so too the words and acts of the wicked, in which they serve the good, are not accomplished by the wicked themselves, but by the wisdom of God working through them.

St. Cyril of Alexandria: Having shown that the good and the bad person may be discerned by their works, just as a tree is by its fruit, He now presents the same idea using another illustration, saying, A good man out of the good treasure of his heart brings forth that which is good, and the evil man out of the evil treasure brings forth that which is evil.

The Venerable Bede: The treasure of the heart is the same as the root of the tree. Therefore, the one who has the treasure of patience and perfect love in his heart brings forth the best fruits, such as loving his enemy and doing the other things taught above. But the one who keeps a bad treasure in his heart does the opposite.

St. Basil the Great: The quality of our words shows the heart from which they proceed, plainly revealing the inclination of our thoughts. Hence it follows: For out of the abundance of the heart the mouth speaks.

St. John Chrysostom: It is a natural consequence that when wickedness abounds within, wicked words are breathed out. Therefore, when you hear someone uttering abominable things, do not suppose that the wickedness in them is only what their words express. Believe, instead, that the fountain is more copious than the stream.

The Venerable Bede: By the "speaking of the mouth," the Lord signifies all things that we bring forth from the heart, whether by word, deed, or thought. For it is a common practice in Scripture to use "words" to refer to "deeds."