Calvin's Use of the Parable of the Sower
The Parable of the Sower, found in Matthew 13:3-23 and Luke 8:5-15, describes different responses to the "seed" of God's word [2, 1]. While John Calvin did not write a specific commentary dedicated solely to this parable, his broader theological works and commentaries on other biblical texts reveal his interpretive approach to similar agricultural metaphors and the concept of spiritual receptivity.
Calvin frequently employed agricultural imagery to explain spiritual growth, divine blessing, and human responsibility. For instance, in his commentary on Genesis, he discusses how a tree planted near a fountain draws moisture and sap to grow, using this as a similitude for growth and increase [3]. This reflects the idea of the seed (God's word) needing fertile ground (a receptive heart) and divine sustenance (grace) to flourish. He also speaks of the "dew of the grace of God" watering withered herbs, causing them to grow green again, which parallels the life-giving power of the divine word [7].
Calvin's understanding of the varying outcomes in the Parable of the Sower aligns with his emphasis on God's sovereign action and human faith. one tradition notes that repentance leads to God's favor and blessing, resulting in abundance [4]. Conversely, he warns against self-deception and pollution, which attract God's wrath [5]. These ideas resonate with the parable's depiction of seeds falling on different types of ground, yielding different results based on the condition of the soil, which Jesus interprets as the condition of the hearer's heart [1].
Calvin was cautious about allegorical interpretations that "tortured" scripture, as he believed Origen did, corrupting the text by seeking allegories everywhere [6]. Instead, he focused on the plain sense and practical application of biblical narratives and metaphors. When discussing metaphors, such as "silver become dross" or "wine mixed with water," he emphasized their role in showing a change in condition, even if the outward appearance remained [8]. This suggests that for Calvin, the Parable of the Sower would be understood not as a collection of hidden meanings for each element, but as a clear illustration of how people respond to the gospel message.
Sources
- Matthew “Matthew 13:18 (BSB) — Consider, then, the parable of the sower:”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Parables — Remarkable Parables of the Old Testament -- Jdj 9:8-15; 2Sa 12:1-4; 14:5-7. Parables of christ Wise and foolish builders. -- Mt 7:24-27. Children of the bride chamber. -- Mt 9:15. New cloth and old garment. -- Mt 9:16. New wine and old bottles. -- Mt 9:17. Unclean spirit. -- Mt 12:43. Sower. -- Mt 13:3-23; Lu 8:5-15. Tares. -- Mt 13:24-30,36-43. Mustard-seed. -- Mt 13:31,32; Lu 13:19. Leaven. -- Mt 13:33. Treasure hid in a field. -- Mt 13:44. Pearl of great price. -- Mt 13:45,46. Net cast into the sea. -- Mt 13:47-50. Meats defiling not. -- Mt 15:10-15. Un”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 26.34: son of fruitfulness.” The name of Joseph’s son, Ephriam, is derived from this word. — Ed and both are suitable; but I rather incline to the former sense, because it seems to me that it refers to the name Joseph, by which addition or increase is signified; although I have no objection to the similitude taken from a tree, vehicle, being planted near a fountain, draws from the watered earth the moisture and sap by which it grows the faster. The sum of the figure is, that he is born to grow like a tree situated near a fountain, so t”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 18.36: the kingdom of Satan and restoring the worship of God. In this manner we actually shew whether the love of God and of religion dwells in our hearts, when a sincere abhorrence of our wicked ignorance drives us to throw away all that is polluted. 23. Then will he give rain to thy seed. From the fruit he again shews how desirable it is to be converted to God; for the fruit of repentance is, that he receives converted persons into favor, and bestows his blessing on them, so that they are in want of nothing, but, on the contrary, are loaded with ”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 15.29: into the way of salvation.” FT462 “ Quiconque se flatte en son ordure, il attirera sur sa teste infalliblement l’ire de Dieu ;” — “Whosoever flatters himself in his pollution will infallibly draw down on his head the wrath of God.” FT463 “And consume the branches thereof.” — Eng. Ver. FT464 “When the boughs thereof are withered.” — Eng. Ver. FT465 See p. 83 FT466 See Commentary on Isaiah, vol. 1 p. 96 FT467 “Whose glorious beauty is a fading flower.” — Eng. Ver. FT468 “Woe to Samaria, the proud chaplet of the drunkards of Ephraim, which stan”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 25.13: But because I have before declared, that this history is more profoundly considered by Paul, the sum of it is here briefly to be collected. In the first place, he says, that what is here read, was written allegorically: not that he wishes all histories, indiscriminately to be tortured to an allegorical sense, as Origin does; who by hunting everywhere for allegories, corrupts the whole Scripture; and others, too eagerly emulating his example, have extracted smoke out of light. And not only has the simplicity of Scripture been viti”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 14.36: winter, so that they appear to be wholly dead, and, to outward appearance, no other judgment could be formed respecting them; yet the roots are concealed beneath, which, when they have imbibed the dew at the return of spring, put forth their vigor, so that herbs which formerly were dry and withered, grow green again. In this manner will the nation regain its former vigor after having been plentifully watered with the dew of the grace of God, though formerly it appeared to be altogether withered and decayed. Such comparisons, drawn from well-”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 7.44: at that time in Jerusalem; and yet Isaiah affirms that it was a den of robbers, or a slaughterhouse, where they cut men’s throats. But if Satan could freely riot in that Church, let us not wonder that the same thing takes place among us; but let us labor not to suffer ourselves to be corrupted by such wicked examples. 22. Thy silver is become dross, thy wine mixed with water Isaiah speaks metaphorically, and by two comparisons shows here, that though the outward appearance of affairs was not openly overturned, yet their condition was changed ”