Examples Of Sinners In The Hands Of An Angry God

“Sinners in the Hands of an Angry God” is a sermon written by Jonathan Edwards (1703-1758), a theologian and philosopher in the British Colonies of America. He was raised as a puritan in Connecticut and grew up to be one of America’s most influential protestant revivalists of that time. He delivered many sermons, the most well-known being “Sinners in the Hands of an Angry God.” Edwards gave this sermon on July 8, 1741 in Northampton, Massachusetts. The main purpose of this sermon was to convey to the audience the reality of hell, the need to change their wicked lives, and, ultimately, that they should fear the wrath of God. Edwards does this to motivate the audience to live their lives as perfectly as they can in order to not anger God and to avoid Hell.

In the sermon, “Sinners in the Hands of an Angry God”, Edwards displays controversial viewpoints and ideas concerning heaven and hell. As Edwards speaks to the congregation he warns them of the misery and suffering they will face if they do not repent of certain sins. He also describes God as angry which probably struck fear into the hearts on many. To illustrate his own point that hell is unenviable without repentance Jonathan Edwards creates the idea of an angry God using intense similes, a harsh tone, and strong emotional appeal in “Sinners in the hand of an Angry God”.

Jonathan Edwards, a famous preacher in pre-colonial times, composed a sermon that was driven to alert and inject neo Puritanical fear into an eighteenth century congregation. This Bible based and serious audience sought after religious instruction and enlightenment. Through the sermon "Sinners in the Hands of an Angry God," Edwards offers a very harsh interpretation to humankind. Edwards utilizes various rhetorical techniques to evoke an emotional response in his audience and to persuade the members of his congregation that their wicked actions will awaken a very ruthless and merciless God.

Jonathan Edwards's sermon, "Sinners in the Hands of an Angry God" is moving and powerful. His effectiveness as an eighteenth century New England religious leader is rooted in his expansive knowledge of the Bible and human nature, as well as a genuine desire to "awaken" and save as many souls as possible. This sermon, delivered in 1741, exhibits Edwards's skillful use of these tools to persuade his congregation to join him in his Christian beliefs.

Edwards uses words like “wrath” and “omnipotent” to display the power that God posses, and chooses negative connotation words to describe the relationship between God and man (para. 15, 46). Making the comparison of the relationship between God and humans like a spider web or thread, the author wants the audience to know that it can be broken at any time, and that the “pit is prepared” down in hell for sinners (para. 17). Edward chooses diction that leaves humans hopeless, and at the mercy of God. He wants the audience to know that God is always in control, using words like “if God should permit” and “the mere pleasure of God” (para. 13, 7). Additionally, Edwards uses diction to portray God as merciless and immoral, saying that has God is “without pity” and “will have no compassion upon you” (para. 41). This leaves the audience despaired, and they feel as if they have no choice but to reestablish their relationship with God, or certainly face an “everlasting destruction” at any time God pleases to (para.

The central theme of both John Winthrop’s “City Upon a Hill” and Jonathan Edward’s “Sinners in the Hands of an Angry God”, is the prospect of religion in one’s everyday life influencing their future. In order to build up their ideas about acting in a way that pleases the Lord, both these authors use repetition, diction, allusions, and metaphors as a way to build momentum in their speech as they allude to teachings of the bible and their diction install a notion of uncertainty. However, while Winthrop uses his notion of uncertainty to give the audience a sense of security, in their endeavors to the Americas, with the prospect of religion, Edwards does the opposite and makes the audience fear God even more as he talks about his

On July 8th 1741, Jonathan Edwards preached the sermon “Sinners in the Hands of an Angry God” in Enfield, Connecticut. Edwards states to his listeners that God does not lack in power, and that people have yet not fallen to destruction because his mercy. God is so forgiving that he gives his people an opportunity to repent and change their ways before it was too late. Edwards urges that the possibility of damnation is immanent. Also that it urgently requires the considerations of the sinner before time runs out. He does not only preach about the ways that make God so omnipotent, but the ways that he is more superior to us. In his sermon, Edwards uses strong, powerful, and influential words to clearly point out his message that we must amend

“I’m a devil worshiper” is the very first line as Fetty Wap begins rapping in his song, “679.” In a way, this statement is very similar to Jonathan Edwards writings because both speakers had very unconventional views for their respective times. In today's world, Fetty Wap’s satanic beliefs aren’t generally accepted by other people; this is similar to Edwards views because he opposed the stereotypical loving image of God by warning others of his potential destruction and power. In, “Sinners of the Hands of an Angry God,” Jonathan Edwards makes it clearly known that he portrays God as dangerous and unafraid to take violent action through the use of imagery in nature by water, wind and insects.

Jonathan in his sermon, Sinners in the Hands of an Angry God (July 8, 1741), claims that the unconverted are hanging from the hands of God, and can be dropped off to the eternity of hell, his sermon is used to make the sinners be afraid and understand how the power of God is saving them, but it is only for his pleasure, unless if they return to Christianity. Edwards strengths his argument by using metaphors and imagery of a wrathful God to make the unconverted people afraid of being sinners and encourage them to have a relationship with Christ to be fully saved from falling to an eternity in the flames of hell. Edwards purpose is to start his sermon with such powerful use of visualization to provide fear to the sinners and give them a

Sinners in the Hands of an Angry God Jonathan Edwards is the author of Sinners in the Hands of an Angry God. He speaks to sinners to scare them into repenting by using vivid imagery and logos. Persuasion is effective in this sermon because it allows the reader to side with the author’s point of view. When Jonathan Edwards uses vivid imagery in his sermon its effectiveness allows the reader to create a picture in their head of what he is trying to explain in his sermon. Vivid imagery is important in Sinners in the Hands of an Angry God because it allows him to “scare” his audience back to the Christian ways.

In both stories, “Sinners in the Hands of an Angry God,” by Jonathan Edwards and “The Minister's Black Veil,” by Nathaniel Hawthorne you can infer the importance of the Puritan religion. The stories also show how sinning while in the Puritan religion can and will affect you mentally and physically. While I would characterize Hawthorne as subdue and dark, Edwards harsh and demanding tone shows the importance of God's Wrath towards sinners. Both writers use details, tone, and figurative language to develop their writings.

In "Sinners in the Hands of an Angry God" by Jonathan Edwards, Edward implements personification and similes to persuade his congregation into thinking that they will eventually be punished by god if they continue their sinning habits. In the sermon, Jonathan Edwards utilizes personification to describe the way god is shielding a person from their own punishments. In addition Edward states, " It is nothing but his mere pleasure that keeps you from being this moment swallowed up in everlasting destruction. " The act of destruction is being presented with a human trait which is swallowing.

Jonathan Edwards, author of “Sinners in the Hands of an Angry God,” and Nathaniel Hawthorne, author of “The Minister’s Black Veil,” are both alike and different in many ways. Both stories refer to death, yet they are told in different ways. They have both different and similar styles and themes that help the stories show their meanings of death. In Jonathan Edwards’s story, “Sinners in the Hands of an Angry God,” he talks about how going against God would bring that person’s fate straight to hell.

God is loving, God is patient, God is understanding, God is also angry. Jonathan Edwards says it in the title, Sinners in The Hands of an Angry God. Humans are, hateful, impatient, indifferent, and angry. Two complete opposites share a feeling: anger. God is not human. How is it he can feel the human emotion of anger? Sinners in The Hands of an Angry God is a speech of spiritual awakening to all sinners, delivered by Jonathan Edwards in 1741. This born preacher was one of the leaders of The Great Awakening that spread through the colonies in the 1730s and 1740s. Edwards uses powerful natural forces to convey the wrath of God in his sermon. Such imagery reflects his strict and disciplined devotion. Jonathan Edwards plays on the notion of fear, vanity, and hope to persuade his audience, during his famous sermon Sinners in The Hands of an Angry God, to leave their sinful ways, amend their wrongs and return to the path of God.

Jonathan Edwards was a fiery man who passionately immersed himself in his work as a pastor. These personality traits are reflected in his most well-known sermon, “Sinners in the Hands of an Angry God” at which even modern day readers would find themselves shrinking away from. Another prevalent influence on the sermon was an event that Edwards could basically be considered the “father” of, a religious revival known as the Great Awakening. Around him Edwards began to see that people were becoming more concerned with material possessions and worldly matters than religion. People were beginning to reject the concept of predestination and believed that if they were good then their souls could be saved. Jonathan Edwards thus spat out his response to such