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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 6:37–49. His four-level outline is real structure in the source text, so it is rendered as structure.
All these sayings of Christ we had before in Matthew; some of them in ch. 7, others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,
I.We ought to be very candid in our censures of others, because we need grains of allowance ourselves:
"Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, Luk 6:37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.
II.If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it:
Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (Luk 6:38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb 6:10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.
III.We must expect to be dealt with ourselves as we deal with others:
With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Jdg 1:7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.
IV.Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (Luk 6:39):
Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.
V.Christ's followers cannot expect better treatment in the world than their Master had, Luk 6:40.
Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master - dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.
VI.Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, Luk 6:41, Luk 6:42.
1.Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye.
2.Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it?
3.Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.
VII.We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.
1.The heart is the tree, and the words and actions are fruit according to the nature of the tree, Luk 6:43, Luk 6:44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa 32:6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, Sa1 24:13.
2.The heart is the treasure, and the words and actions are the expenses or produce from that treasure, Luk 6:45. This we had, Mat 12:34, Mat 12:35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, Joh 2:8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, Joh 3:31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.
VIII.It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.
1.It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Mat 7:21, Mat 7:22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.
2.It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (Luk 6:47-49), which shows,
(1.)That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do, - that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, Ti1 6:19. They who do thus do well for themselves; for,
[1.]They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord.
[2.]They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they.
[3.]Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.
(2.)That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.
Historical interpretation
Four Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
(Hom. 9, in Hexameron.) In truth, self knowledge seems the most important of all. For not only the eye, looking at outward things, fails to exercise its sight upon itself, but our understanding also, though very quick in apprehending the sin of another, is slow to perceive its own defects.
The quality of the words shows 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.
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. 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.
(Hom. 42. in Matt.) 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.
(Hom. 42. in Matt.) 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.
This is also made clear by another declaration of our Lord. "The good man," he says, "as out of a good treasure, pours forth from the heart, good things." One who is differently disposed, and whose mind is the prey of fraud and wickedness, necessarily brings forth what is concealed deep within. The things that are in the mind and heart boil over and are vomited forth by the stream of speech that flows out of it. The virtuous person therefore speaks such things as become his character, while one who is worthless and wicked vomits forth his secret impurity.
But having shown 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.
(lib. iv. ep. 81.) 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?
A good man out of the good treasure of his heart brings forth good, and an evil man out of the evil treasure brings forth evil. The same treasure of the heart, which is the root of the tree. And what is brought forth from the heart, is the same as the fruit of the tree. Therefore, he who possesses the treasure of patience and perfect love in his heart, undoubtedly bringing forth the best fruits, loves his enemy, does good to the one who hates him, blesses the one who curses him, prays for the one who slanders him, does not oppose the one who strikes him or takes his things, gives to everyone who asks, does not demand back his own once taken, desires not to judge, not to condemn, corrects the erring patiently and lovingly, and other things which the Savior taught above. But he who keeps an evil treasure in his heart, hates his friend, curses the one who loves him, curses the one who blesses him, and performs other things contrary to the good treasure, as the Lord’s word rebukes. So that he may not flatter himself in vain for what follows:
For out of the abundance of the heart the mouth speaks. As if not the fruit of the tree, but leaves, that is, words alone, and not more so deeds, of either the true Christian or the hypocrite are sought, consequently the Lord adds:
“Every tree which does not bear fruit will be cut down and cast into the fire.” He is referring to human beings as trees and to their works as the fruit. Do you want to know which are the bad trees and what are the bad fruits? The apostle teaches us this. He says, “The works of the flesh are manifest: they are fornication, impurity, self-indulgence, idolatry, sorcery, malice, strife, jealousy, anger, quarrels, conflict, factions, envy, murder, drunkenness, carousing, and things of this sort.” Do you want to hear whether trees which bring forth fruits such as these belong in the heavenly temple of the eternal King? The apostle continues: “I warn you, as I warned you before, that those who do such things will not attain the kingdom of God.” He subsequently lists the fruits of a good tree. He says, “The fruit, however, of the Spirit is charity, joy, peace, patience, goodness, kindness, faith, gentleness, self-control.”
“The good man produces good from the good treasure in his heart, and the evil man produces evil from the evil treasure.” The treasure in one’s heart is the intention of the thought, from which the Searcher of hearts judges the outcome.…Christ subsequently adds force to his pronouncement by clearly showing that good speech without the additional attestation of deeds is of no advantage at all. He asks, “And why do you call me, ‘Lord, Lord,’ and not do what I say?” To call upon the Lord seems to be the gift of a good treasure, the fruit of a good tree. “For everyone who calls upon the name of the Lord will be saved.” If anyone who calls upon the name of the Lord resists the Lord’s commands by living perversely, it is evident that the good that the tongue has spoken has not been brought out of the good treasure in his heart. It was not the root of a fig tree but that of a thorn bush that produced the fruit of such a confession—a conscience, that is, bristling with vices, and not one filled with the sweetness of the love of the Lord.
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.
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.
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.
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Summary
Luke 6:45, a pivotal statement within Jesus's Sermon on the Plain, profoundly reveals the intrinsic connection between an individual's inner character and their outward expressions, particularly their speech. This verse acts as a spiritual diagnostic, asserting that one's true identity and moral disposition are not merely defined by external declarations but are inevitably manifested by what flows from the deepest core of their being—their heart. It underscores that words are not incidental but are direct indicators of the spiritual treasure, whether good or evil, stored within.
Context
Literary Context
This verse is strategically positioned within Jesus's broader discourse on authentic discipleship and the nature of true righteousness, often referred to as the Sermon on the Plain in Luke's Gospel. It immediately follows the parable of the tree and its fruit in Luke 6:43-44, which establishes the principle that a tree is known by its fruit, and similarly, a person is known by their actions. Luke 6:45 then extends this metaphor, specifically identifying the "heart" as the root source of this fruit and "speech" as a primary manifestation. This teaching also builds upon Jesus's earlier instructions on judging others and removing the log from one's own eye (Luke 6:37-42), emphasizing internal transformation over external critique. The passage culminates with the parable of the two builders (Luke 6:46-49), which further illustrates the critical importance of hearing and obeying Jesus's words, grounding one's life on a solid foundation of inner commitment.
Historical & Cultural Context
In ancient Near Eastern thought, particularly within Jewish tradition, the "heart" (Hebrew: lev or levav, Greek: kardia) was understood not merely as the seat of emotions but as the very core of a person's being—the center of intellect, will, reason, and moral character. It was considered the control center of one's entire life. Therefore, when Jesus speaks of the "heart," He is referring to the totality of one's inner person, the wellspring from which all thoughts, intentions, and actions originate. The concept of "treasure" (Greek: thēsaurós) would have resonated with listeners, as storing valuable possessions was a common practice. The emphasis on speech as a revelation of the heart was also significant, as words carried immense weight in Jewish culture, often seen as embodying the speaker's true nature and having the power to bless or curse.
Key Themes
Luke 6:45 contributes significantly to several overarching themes in Luke's Gospel and Jesus's teaching. Firstly, it powerfully underscores the theme of Authenticity and Inner Transformation. Jesus consistently challenges superficial religiosity, advocating for a genuine, heart-level righteousness that transcends mere external observance. This verse highlights that true discipleship flows from an inner change, not just outward conformity. Secondly, it emphasizes the Centrality of the Heart as the source of all human behavior. What resides within the heart ultimately determines what is produced externally, whether "good" or "evil." This theme is echoed throughout Scripture, from the Old Testament warnings against a hardened heart to the New Testament call for a new heart in Christ. Finally, the verse specifically points to Words as a Revealer of Character. Our speech is presented not as an isolated act but as an overflow of our inner spiritual condition. As Jesus states in a parallel passage, "out of the abundance of the heart the mouth speaks" (Matthew 12:34). This theme stresses the profound importance and diagnostic power of our verbal expressions.
Exposition and Analysis
Key Word Analysis
This term, derived from a primary word, signifies the innermost part of a human being. Biblically, it encompasses the totality of one's inner life—not just emotions, but intellect, will, conscience, and moral character. It is the core from which thoughts, intentions, and actions spring, making it the central wellspring of a person's identity and behavior.
From a word meaning "to place" or "to put," this term denotes a deposit or stored accumulation, whether literal wealth or, as here, figurative wealth—the collection of moral and spiritual qualities, beliefs, and dispositions accumulated within the heart. The nature of this stored "treasure" (good or evil) determines the quality of what is produced.
Derived from a verb meaning "to be over and above," this word signifies a surplus, an overflowing quantity, or that which fills to the point of spilling over. It vividly illustrates that speech is not merely an intentional act but often an unconscious, spontaneous outpouring of what genuinely fills and dominates the heart.
Verse Breakdown
"A good man out of the good treasure of his heart bringeth forth that which is good;"
This clause establishes the foundational principle: a person who is genuinely good at their core, whose inner being is filled with moral uprightness and divine virtue (the "good treasure"), will naturally produce good words and actions. Their outward expressions are a direct and authentic reflection of their internal state, demonstrating consistency between being and doing.
"and an evil man out of the evil treasure of his heart bringeth forth that which is evil:"
This parallel clause provides the stark contrast. Conversely, an individual whose heart is filled with malevolence, corruption, or sinful desires (the "evil treasure") will inevitably manifest evil in their words and deeds. This highlights the inescapable truth that outward wickedness is a symptom of an inner spiritual disease, not merely an isolated behavioral problem.
"for of the abundance of the heart his mouth speaketh."
This concluding explanatory clause serves as the logical justification for the preceding statements. The word "for" (Greek: gár) introduces the reason: speech (what the "mouth speaketh") is the direct overflow ("abundance") of what fills the "heart." It emphasizes that our words are not random or accidental but are the most immediate and telling indicators of our true inner character and the spiritual condition of our being.
Literary Devices
Luke 6:45 masterfully employs several literary devices to convey its profound truth. The most prominent is Parallelism, specifically Antithetical Parallelism, where the first two clauses present contrasting ideas ("good man" vs. "evil man," "good treasure" vs. "evil treasure," "bringeth forth good" vs. "bringeth forth evil"). This juxtaposition highlights the stark dichotomy between two types of individuals and the distinct outcomes of their inner states, making the principle clear and memorable. The verse also uses Metaphor, portraying the "heart" as a "treasure" chest or a reservoir, from which "good" or "evil" is "brought forth" or "overflows." This vivid imagery concretizes the abstract concept of inner character and its external manifestation. Furthermore, there is a clear Cause and Effect relationship established: the state of the heart (cause) directly determines the nature of one's speech and actions (effect). This logical connection reinforces the diagnostic power of the verse, showing that outward behavior is a reliable indicator of inward reality.
Theological and Thematic Connections
Luke 6:45 stands as a cornerstone of biblical anthropology, asserting that humanity's actions and words are not superficial but are deeply rooted in the heart, the spiritual and moral core of one's being. This teaching aligns with the broader biblical emphasis on the heart as the wellspring of life, where true righteousness or sin originates. It challenges the notion that external conformity or mere behavioral modification is sufficient for genuine godliness, insisting instead on an internal transformation. The verse underscores the pervasive impact of sin on the human heart, leading to the production of evil, and conversely, the necessity of a renewed heart for the outflow of good. It points to the profound truth that our words, often dismissed as trivial, are in fact powerful indicators and extensions of our innermost being, revealing the "treasure" we hold.
Reflection and Application
Luke 6:45 serves as a profound call to deep introspection and spiritual self-awareness for every believer. If our words frequently betray negativity, criticism, impurity, or a lack of love, this verse is a diagnostic mirror, indicating a pressing need to examine the true condition of our hearts. It compels us to move beyond superficial self-assessment and to confront the root causes of our outward expressions. The challenge is not merely to control our tongue, but to transform the heart from which our words flow. This requires intentional cultivation of a heart filled with God's truth, love, and grace. We must diligently guard what we allow to enter our minds and spirits—through the media we consume, the relationships we foster, and the thoughts we entertain—for these inputs contribute to the "treasure" within. Cultivating a "good treasure" means immersing ourselves in God's Word, engaging in fervent prayer, seeking fellowship with those who build us up in Christ, and actively pursuing obedience to His commands. Ultimately, this verse reminds us that true spiritual health is an inside-out reality, where a heart transformed by God naturally overflows with goodness.
Questions for Reflection
FAQ
What does Jesus mean by "heart" in this verse, and why is it so important?
In biblical understanding, particularly in the New Testament, the "heart" (Greek: kardia) is far more than just the seat of emotions. It represents the very core of a person's being—the center of their intellect, will, thoughts, desires, conscience, and moral character. It is the control center of one's entire life. Jesus emphasizes the heart's importance because it is the wellspring from which all actions, attitudes, and words originate. As Proverbs 4:23 states, "out of it are the issues of life." Therefore, understanding the heart as the source means that true change and genuine righteousness must begin internally, not just externally.
How can someone change their heart from producing "evil" to producing "good"?
The Bible teaches that human hearts are naturally inclined towards sin (Jeremiah 17:9). Therefore, a fundamental change, often called a "new birth" or "spiritual regeneration," is required. This transformation is not something we can achieve on our own but is a work of God's grace. It begins with repentance—turning away from sin—and faith in Jesus Christ. When a person trusts in Christ, God gives them a new heart and puts His Spirit within them (Ezekiel 36:26-27). This new heart, empowered by the Holy Spirit, then enables the believer to cultivate "good treasure" through spiritual disciplines like studying God's Word (Psalm 119:11), prayer, and obedience, leading to the production of good fruit in their lives.
Christ-Centered Fulfillment
Luke 6:45 finds its ultimate fulfillment and deepest meaning in Jesus Christ. He is the perfect "good man" whose heart was always and perfectly filled with "good treasure." Unlike humanity whose hearts are naturally inclined to evil (Romans 3:10-12), Jesus's words consistently flowed from a heart of divine love, truth, and righteousness. His teachings, His healing pronouncements, His comforting words, and His stern rebukes all perfectly reflected the Father's will and His own pure, sinless nature. He truly "spoke as one having authority" (Matthew 7:29), because His words were an overflow of His divine essence. For humanity, the promise of a transformed heart, capable of producing good, is realized through Christ's atoning work. Through His death and resurrection, He makes it possible for us to receive a new heart and a new spirit (Ezekiel 36:26), indwelt by the Holy Spirit, who then enables us to cultivate the "fruit of the Spirit" (Galatians 5:22-23)—a treasure of goodness that overflows in our words and deeds, progressively conforming us to the image of the One whose heart was perfectly good.