Matthew 12:33-35

Ver 33. "Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit. 34. O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. 35. A good man out of the good treasure of the heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things."

Chrys., Hom. xlii: After his former answers He here again refutes them in another manner. This He does not in order to do away their charges against Himself, but desiring to amend them, saying, "Either make the tree good and his fruit good, or make the tree corrupt, and his fruit corrupt."

As much as to say, None of you has said that it is an evil thing for a man to be delivered from daemons. But because they did not speak evil of the works, but said that it was the Devil that wrought them, He shews that this charge is contrary to the common sense of things, and human conceptions. And to invent such charges can only proceed from unbounded impudence.

Jerome: Thus He holds them in a syllogism which the Greeks call 'Aphycton,' the unavoidable; which shuts in the person questioned on both sides, and presses him with either horn. If, He saith, the Devil be evil, he cannot do good works; so that if the works you see be good, it follows that the Devil was not the agent thereof. For it cannot be that good should come of evil, or evil of good.

Chrys.: For the discerning of a tree is done by its fruits, not the fruits by the tree. "A tree is known by its fruits." For though the tree is the cause of the fruit, yet the fruit is the evidence of the tree. But ye do the very contrary, having no fault to allege against the works, ye pass a sentence of evil against the tree, saying that I have a daemon.

Hilary: Thus did He at that present refute the Jews, who seeing Christ's works to be of power more than human, would notwithstanding not allow the hand of God. And at the same time He convicts all future errors of the faith, such as that of those who taking away from the Lord His divinity, and communion of the Father's substance, have fallen into divers heresies; having their habitation neither uncover the plea of ignorance as the Gentiles, nor yet within the knowledge of the truth. He figures Himself as a tree set in the body, seeing that through the inward fruitfulness of His power sprung forth abundant richness of fruit.

Therefore either must be made a good tree with good fruits, or an evil tree with evil fruits; not that a good tree is to be made a bad tree, or the reverse; but that in this metaphor we may understand that Christ is either to be left in fruitlessness, or to be retained in the fruitfulness of good works.

But to hold one's self neuter, to attribute some things to Christ, but to deny Him those things that are highest, to worship Him as God, and yet to deny Him a common substance with the Father, is blasphemy against the Spirit. In admiration of His so great works you dare not take away the name of God, yet through malevolence of soul you debase His high nature by denying His participation of the Father's substance.

Aug., Serm., 72, 1: Or this is an admonition to ourselves that we should be good trees that we may be able to bring forth good fruit; "Make the tree good, and its fruit good," is a precept of health to which obedience is necessary. But what He says, "Make the tree corrupt, and its fruit corrupt," is not a command to do, but a warning to take heed, spoken against those who being evil thought that they could speak good things, or have good works; this the Lord declares is impossible. The man must be changed first, that his works may be changed; for if the man remains in that wherein he is evil, he cannot have good works; if he remains in that wherein he is good, he cannot have evil works. Christ found us all corrupt trees, but gave power to become sons of God to them that believe on His name.

Chrys.: But as speaking not for Himself but for the Holy Spirit, He accordingly rebukes them, saying, "Generation of vipers, how can ye being evil, speak good things?" This is both a rebuke of them, and a proof in their own characters of those things which had been said. As though He had said, So ye being corrupt trees cannot bring forth good fruit. I do not wonder then that you thus speak, for you are ill nourished of ill parentage, and have an evil mind.

And observe He said not, How can ye speak good things, seeing ye are a generation of vipers? for these two are not connected together; but He said, "How can ye being evil speak good things? He calls them "generation of vipers," because they made boast of their forefathers; in order therefore to cut off this their pride, He shuts them out of the race of Abraham, assigning them a parentage corresponding to their characters.

Raban.: Or the words, "Generation of vipers," may be taken as signifying children, or imitators of the Devil, because they had wilfully spoken against good works, which is of the Devil, and thence follows, "Out of the abundance of the heart the mouth speaketh." That man speaks out of the abundance of the heart who is not ignorant with what intention his words are uttered; and to declare his meaning more openly He adds, "A good man, out of the good treasure of his heart bringeth forth good things." The treasure of the heart is the intention of the thoughts, by which the Judge judges that work which is produced, so that sometimes though the outward work that is shewn seem great, yet because of the carelessness of a cold heart, they receive a little reward from the Lord.

Chrys.: Herein also He shews His Godhead as knowing the hidden things of the heart; for not for words only, yea but for evil thoughts also they shall receive punishment. For it is the order of nature that the store of the wickedness which abounds within should be poured forth in words through the mouth. Thus when you shall hear any speaking evil, you must infer that his wickedness is more than what his words express; for what is uttered without is but the overflowing of that within; which was a sharp rebuke to them.

For if that which was spoken by them were so evil, consider how evil must be the root from whence it sprung. And this happens naturally; for oftentimes the hesitating tongue does not suddenly pour forth all its evil, while the heart, to which none other is privy, begets whatsoever evil it will, without fear; for it has little fear of God. But when the multitude of the evils which are within is increased, the things which had been hidden then burst forth through the mouth. This is that He says, "Out of the abundance of the heart the mouth speaketh."

Jerome: What He says, "The good man out of the good treasure of his heart, &c." is either pointed against the Jews, that seeing they blasphemed God, what treasure in their heart must that be out of which such blasphemy proceeded; or it is connected with what had gone before, that like as a good man cannot bring forth evil things, nor an evil man good things, so Christ cannot do evil works, nor the Devil good works.