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Jonathan Edwards-A New Biography
Iain Murray believes that Edwards cannot be understood apart from his faith. Only when seen first and foremost as a Christian do his life and writings make sense. The integrity of this interpretation is confirmed in this study as Edwards is allowed on point after point to speak for himself.
The result is a biography which is both factually and theologically reliable. Edwards' theology is set in the context of his everyday life in public and private. His family realtionships punctuate the narrative, adding both interest and pathos. This outstanding study is not only an exceptional biography; it also serves as a classic illustration of how the chuch today can and should learn from its past history.
The result is a biography which is both factually and theologically reliable. Edwards' theology is set in the context of his everyday life in public and private. His family realtionships punctuate the narrative, adding both interest and pathos. This outstanding study is not only an exceptional biography; it also serves as a classic illustration of how the chuch today can and should learn from its past history.
503 pages, Paperback
First published January 1, 1987
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About the author
Iain H. Murray
60 books243 followersIain Hamish Murray is a British pastor and author. He was educated in the Isle of Man and at the University of Durham before entering ministry in 1955. He served as assistant to Martyn Lloyd-Jones at Westminster Chapel (1956–59) and subsequently at Grove Chapel, London (1961–69) and St. Giles Presbyterian Church, Sydney, Australia, (1981–84). In 1957 he and Jack Cullum founded the Reformed publishing house, the Banner of Truth Trust, of which he continues to serve as a trustee.
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March 30, 2009
Ask the average American for a brief description of Jonathan Edwards, and, if you get anything more than a shrug or a blank stare, it will most likely be a caricature of a stolid Puritan unable to muster up emotion for anything but the fire-and-brimstone sermons that spew from his pulpit. And while that average American might be partially excused on the basis of simple ignorance, recent biographers of Edwards seem to share similar views. Those who have ostensibly had reason to study his teaching and theology have concluded, as did Perry Miller, that through his work “Edwards wrought incalculable harm.” Other biographers, while conceding the greatness of Edwards’ intellect, are not so charitable regarding his character. Even in his own day Edwards was viewed with some hostility; in 1750 his opponents succeeded in ousting him from the pulpit at Northampton, where he had served for 23 years.
From these facts, it might seem as though the caricatured notions have some merit. But an investigation of the historical record will note much dissent. Edwards was highly regarded by many of his colleagues in the ministry, including John Newton, who called him, “the greatest divine of his era.” And Edwards’ earliest biographers, such as Samuel Hopkins, who knew him personally, paint a much more sympathetic picture. Opinion does not seem to be divided along chronological lines or by proximity to Edwards himself, yet there clearly is a division. What would lead some biographers to describe a man as a loving and able minister of the Gospel, while others label him a theological tyrant? Iain Murray, who places himself unapologetically in the former camp, offers an explanation in the introduction to his account of Edwards’ life and work. The varied responses to Edwards’ life, Murray posits, stem from the beliefs to which he unwaveringly held.
Reaction against the Calvinism that was at the heart of Puritan theology, in which man is utterly dependent upon the sovereign work of God for salvation, may seem natural to the age of rationalism in the century following Edwards’ death. Indeed, it was in the midst of that era that Oliver Wendell Holmes wrote of Edwards that, “If he had lived a hundred years later and breathed the air of freedom, he would not have written with such old-world barbarism as we find in his volcanic sermons.” Yet there is nothing new under the sun; Edwards wrote of his own Calvinistic forebears that they were under attack from “gentlemen possessed of that noble and generous freedom of thought which happily prevails in this age of light and inquiry” as having “their minds shackled, living in the gloomy caves of superstition.” It should come as no surprise that men in their hubris would reject any teaching which leaves them guilty and powerless before the throne of a just and holy God. And while the supreme sovereignty of God is shot through every page of sacred Scripture, that idea has fallen out of favor even within the church. Even in Puritan New England there were many seeking to rewrite God’s Word in a form more palatable to their consciences, and it was Edwards’ design, both in his sermons and in his writings, to defend the truth of God as he discovered it in the Bible. Edwards rightly understood, as Murray relates, “why the things of the gospel seem so tasteless and insipid to natural men.” That Word is, as Paul wrote to the church at Corinth, the fragrance of life to the living, but the stench of death to the dying.
Edwards’ life and work was committed to the propagation of the truths found in Scripture, for the glory of God and the salvation of sinners. Murray’s chronicle of that life and work affirms the central importance of the beliefs held by its subject. Consequently, one’s reaction to this biography will largely be determined by how one stands in relation to the original idea, the Gospel of Jesus Christ. For those “possessed of that noble and generous freedom of thought,” Murray’s work will seem only a doomed attempt to defend a man clinging desperately to an outmoded philosophy from an age of ignorance. For those of us “living in the gloomy caves of superstition,” who consider ourselves the theological descendants of Edwards and the tradition he inherited, this book affords a humbling and thought-provoking look at one of the greatest thinkers America has produced.
Happily for the reader, Murray’s work is much more than simply grounded in sound doctrine. Because of his reverence for his subject, the author is at pains to present as accurate a portrait of Edwards and his family as possible. He does this by digging deep into the primary sources; not only the many surviving sermons and writings by Edwards, but the letters exchanged between himself and his family, acquaintances, and colleagues. In the candid words penned by, to, and about Edwards the reader finds a picture of a man who was a tender, devoted husband and father, a faithful friend, and a gentle if oft concerned shepherd of his flock, all of which contrast sharply with the strong and unyielding Gospel apologist found in his published writing. And while Murray certainly agrees with Edwards’ theology, he is not always uncritical of the means and methods he used. In chronicling Edwards’ battles against the false notions and heresies of his day, Murray is faithful to present both the successes and failings, while offering commentary which goes quite beyond the reactionary knee-jerks of the opposition. This is an exhaustively researched, fully human rendering of a man who, for all his intellectual prowess, still recognized himself humbly as a sinner saved by grace.
Many have viewed Jonathan Edwards as a great man crippled by his devotion to a failed philosophy. Others, and Iain Murray is certainly among them, have lauded him as a simple man allowed to grasp, and in turn to reflect and communicate, the great glory of Almighty God. Regardless of an individual’s personal persuasion, the technical merits of Murray’s account warrant a reading by all. The truths which Edwards taught and defended are as relevant to the church today as they have been throughout the ages. May God grant us more men with the ability and resolve of Edwards, devoted leaders committed to minister for our good, and for His glory.
From these facts, it might seem as though the caricatured notions have some merit. But an investigation of the historical record will note much dissent. Edwards was highly regarded by many of his colleagues in the ministry, including John Newton, who called him, “the greatest divine of his era.” And Edwards’ earliest biographers, such as Samuel Hopkins, who knew him personally, paint a much more sympathetic picture. Opinion does not seem to be divided along chronological lines or by proximity to Edwards himself, yet there clearly is a division. What would lead some biographers to describe a man as a loving and able minister of the Gospel, while others label him a theological tyrant? Iain Murray, who places himself unapologetically in the former camp, offers an explanation in the introduction to his account of Edwards’ life and work. The varied responses to Edwards’ life, Murray posits, stem from the beliefs to which he unwaveringly held.
Reaction against the Calvinism that was at the heart of Puritan theology, in which man is utterly dependent upon the sovereign work of God for salvation, may seem natural to the age of rationalism in the century following Edwards’ death. Indeed, it was in the midst of that era that Oliver Wendell Holmes wrote of Edwards that, “If he had lived a hundred years later and breathed the air of freedom, he would not have written with such old-world barbarism as we find in his volcanic sermons.” Yet there is nothing new under the sun; Edwards wrote of his own Calvinistic forebears that they were under attack from “gentlemen possessed of that noble and generous freedom of thought which happily prevails in this age of light and inquiry” as having “their minds shackled, living in the gloomy caves of superstition.” It should come as no surprise that men in their hubris would reject any teaching which leaves them guilty and powerless before the throne of a just and holy God. And while the supreme sovereignty of God is shot through every page of sacred Scripture, that idea has fallen out of favor even within the church. Even in Puritan New England there were many seeking to rewrite God’s Word in a form more palatable to their consciences, and it was Edwards’ design, both in his sermons and in his writings, to defend the truth of God as he discovered it in the Bible. Edwards rightly understood, as Murray relates, “why the things of the gospel seem so tasteless and insipid to natural men.” That Word is, as Paul wrote to the church at Corinth, the fragrance of life to the living, but the stench of death to the dying.
Edwards’ life and work was committed to the propagation of the truths found in Scripture, for the glory of God and the salvation of sinners. Murray’s chronicle of that life and work affirms the central importance of the beliefs held by its subject. Consequently, one’s reaction to this biography will largely be determined by how one stands in relation to the original idea, the Gospel of Jesus Christ. For those “possessed of that noble and generous freedom of thought,” Murray’s work will seem only a doomed attempt to defend a man clinging desperately to an outmoded philosophy from an age of ignorance. For those of us “living in the gloomy caves of superstition,” who consider ourselves the theological descendants of Edwards and the tradition he inherited, this book affords a humbling and thought-provoking look at one of the greatest thinkers America has produced.
Happily for the reader, Murray’s work is much more than simply grounded in sound doctrine. Because of his reverence for his subject, the author is at pains to present as accurate a portrait of Edwards and his family as possible. He does this by digging deep into the primary sources; not only the many surviving sermons and writings by Edwards, but the letters exchanged between himself and his family, acquaintances, and colleagues. In the candid words penned by, to, and about Edwards the reader finds a picture of a man who was a tender, devoted husband and father, a faithful friend, and a gentle if oft concerned shepherd of his flock, all of which contrast sharply with the strong and unyielding Gospel apologist found in his published writing. And while Murray certainly agrees with Edwards’ theology, he is not always uncritical of the means and methods he used. In chronicling Edwards’ battles against the false notions and heresies of his day, Murray is faithful to present both the successes and failings, while offering commentary which goes quite beyond the reactionary knee-jerks of the opposition. This is an exhaustively researched, fully human rendering of a man who, for all his intellectual prowess, still recognized himself humbly as a sinner saved by grace.
Many have viewed Jonathan Edwards as a great man crippled by his devotion to a failed philosophy. Others, and Iain Murray is certainly among them, have lauded him as a simple man allowed to grasp, and in turn to reflect and communicate, the great glory of Almighty God. Regardless of an individual’s personal persuasion, the technical merits of Murray’s account warrant a reading by all. The truths which Edwards taught and defended are as relevant to the church today as they have been throughout the ages. May God grant us more men with the ability and resolve of Edwards, devoted leaders committed to minister for our good, and for His glory.
February 25, 2024
Intriguing, insightful and inspiring. I always knew Jonathan Edwards was impactful to the church but never knew why. This book has really shown me how the Lord mightily used this man for His glory.
It is a long, slightly difficult read, but it is certainly worth it. I felt a bit disappointed that Ian Murray didn't give that much attention to his 70 resolutions and his most famous sermon ("Sinners in the hands on an angry God"). Also I felt that the book was about 100 pages too long, but that being said the content was still phenomenal. The chapter/s on Edward's Religious Affections and dealing with true vs false revivals were the best in the book. Highly recommend!
It is a long, slightly difficult read, but it is certainly worth it. I felt a bit disappointed that Ian Murray didn't give that much attention to his 70 resolutions and his most famous sermon ("Sinners in the hands on an angry God"). Also I felt that the book was about 100 pages too long, but that being said the content was still phenomenal. The chapter/s on Edward's Religious Affections and dealing with true vs false revivals were the best in the book. Highly recommend!
April 16, 2022
It has been over twenty years since my first reading of this biography of Jonathan Edwards. So, it was interesting to revisit it again. Iain Murray's work is primarily a spiritual biography. Certain aspects of Edwards's life do not receive the same attention that they would in other accounts, but that point is not a huge problem. Edwards is a figure of such significance that he deserves to have multiple biographies written about him. There are a few areas where I would disagree with the author, but, on the whole, it is a good introduction to Edwards's religious thought.
November 5, 2024
Excellent bio! Must read!
March 13, 2023
What an incredible account of Edward's life and works. I was captivated and inspired by so many aspects of Edward's short life, it is hard to know where to start in my review. I will include some of my favorite quotes and ideas from his life.
March 21, 2018
Wonderful!! I’m grateful for the life of Jonathan Edwards and all he (and his family!) have taught the church through his gifted mind and example of standing fully on the truth even at severe costs.
August 6, 2023
This is a book worth re-reading. And that is what I just did. For the life of Jonathan Edwards gives one a picture of what Christian faithfulness in the midst of opposition looks like. In his short life of about 54 years, he lived as a pastor, scholar, author, missionary, and college president. But he was also a son, husband, and father. In all his roles, his life was one shaped by a profound appreciation of the grace and holiness of God. In God's providence, his writings and sermons explore the manifold grace and glory of God as exhibited in the gospel. As one of the vessels of God during the Great Awakening (1740's), he provided invaluable counsel to the Christian church on the nature of true revivals and the obstacles and pitfalls to address. He was eminently concerned to display the glory of God and the beauty of Christ to the world, and this shows forth across his profound writings.
He remains one of the greatest of God's servants in history whose life requires constant study.
He remains one of the greatest of God's servants in history whose life requires constant study.
March 23, 2021
A great reading. Jonathan Edwards has become one of my mentors. I've taken up the habit of writing notes in my Bible and in different notebooks from him.
It was so encouraging to see the difficulties he went through without ever losing faith in God. I'm really motivated to read the man himself after reading this biography.
It focuses more on his personal life rather than his theology (that was the purpose for which I bought it). And it has lots of quotations from Edwards himself and his family and friends.
Definitely worth a read as a way of getting to know this amazing brother who is now at rest with the Lord.
It was so encouraging to see the difficulties he went through without ever losing faith in God. I'm really motivated to read the man himself after reading this biography.
It focuses more on his personal life rather than his theology (that was the purpose for which I bought it). And it has lots of quotations from Edwards himself and his family and friends.
Definitely worth a read as a way of getting to know this amazing brother who is now at rest with the Lord.
January 3, 2017
The most personally influential biography I have read to date. Jonathan Edwards was an incredibly godly, intelligent, dedicated, and flawed man, a giant in any generation. This book shook me deeply and left me with an enduring passion and commitment to be a godly churchman, to love and support my elders and pastors well. And when I am tempted to think I have it all together, I remember that Jonathan Edwards was a slaveholder. If a man of his caliber could have such a glaring blindspot in his belief and practice, then I must walk humbly before God and my fellow man.
May 30, 2012
The standard biography on Edwards until Marsden's. It reads a lot more warmly than Marsden's bio, and both cover very different ground. Deals a lot more with Edwards' theology, though a lot less critically. I read it several times.
March 20, 2016
I would venture to say that few people in church history or history in general are more misunderstood than Jonathan Edwards. Edwards rarely gets the credit he deserves. Ian Murray does a phenomenal job in removing the fog that surrounds the person and work of Jonathan Edwards.
July 11, 2021
I knew that Edwards was unpopular at points, but I had no idea just how difficult his ministry was. Praise God that he stayed faithful, and we can benefit from him today. Also, Murray knows how to write biographies that give appropriate background information but are just a paragraph away from erupting into doxological reflection.
September 26, 2022
Am hotărât să încerc cât de mult pot, să acționez în așa fel, cum socotesc că aș face-o dacă aș fi văzut deja fericirea cerului și chinurile iadului.
Jonathan Edwards
Jonathan Edwards
May 4, 2024
Good biography of Edwards’ life & times. I thought the section on the Great Awakening was particularly good. It was also interesting to get a snapshot of life in New England during the mid 1700s.
May 27, 2024
Great book here. Lots of information about the life and ministry of Jonathan Edwards. I’ve heard so much about why we should read him and learn from him but never knew his story.
April 9, 2023
Jonathan Edwards is generally considered America’s greatest theologian. Although he is often considered a great philosopher, to truly understand his life you have to examine him as a theologian, who only occasionally had peripheral excursions into philosophy. Given his natural talent, he might have been a great naturalist or literary figure, but he chose theology because he believed that an exploration of the relations between man and God was infinitely more important.
Writing a review of this book is a bit challenging for me. As a man of letters, living in Puritan New England, his life lacks the flare or action that traditionally accompanies the best biographies. So for the general reader, this book would most likely be insanely boring. His greatest controversies revolved around theological debates (with other ministers or within his own congregation) that are hardly the stuff of great page turning biographies.
However, as a man who lived through the Great Awakening and who seriously pondered its effects and implications, for the Christian, his life offers plenty of food for thought. As Edwards was a staunch Calvinist, this book will certainly appeal to anyone with a similar theological bent. For everyone else, it will almost certainly be less appealing. Overall, I learned quite a bit about the man and his theology. But in general this one was a little harder to get through than normal. 3 stars.
What follows are my notes on the book:
His family emigrated from England in the mid-1600s with the Puritans. His father Timothy attended Harvard but was of low pedigree. His mother Esther on the other hand was from among the best and most prestigious families of New England. Timothy was called to pastor a parish in East Windsor in 1694. Jonathan was born in 1703, preceded by 4 sisters, and followed by 6 more. He was the only son. The Edwards found it difficult to provide for their large family on a comparatively slender income. His father tutored many local boys. He likewise instructed his son with the regimented approach of that era (memorizing Latin by age 7, etc). Yet he also encouraged initiative in his son.
Original New England settlements were Congregational, tight knit, and independent. By the end of the century, Connecticut’s population growth was extraordinarily rapid, leading to a rise in “unspiritual” church members and growing doubts in the competency of local congregations to govern their own affairs. As early as 1700, Edwards’ grandfather Solomon Stoddard believed ministerial oversight (more in line with Presbyterianism than Congregationalism) was necessary to maintain the unity of the church. During his you, Jonathan saw two distinct periods of revival. In 1716, 13 year old Jonathan was preparing to leave home for college.
He joined the Collegiate School of Connecticut (Yale) in 1716. Growing fears of secularization at Harvard, led Edwards to the new college with its commitment to Puritan orthodoxy. His father, A Harvard alum supported this change of allegiance without reservation. It is difficult to grasp the depth of his spiritual conviction at this age. He was clearly exposed to much teaching and many views from the visitors who frequented the parsonage where he grew up, but it is clear he lacked any inner conversion akin to his grandfather’s. He was an able student and desirous of recognition of his abilities…he graduated first in his class and delivered the farewell oration at commencement.
He clearly sensed the need for an inward change. His letters enable us to date his conversion to mid-1721, following his graduation. He was licensed to work in ministry in 1722 (age 19) and began regular preaching in New York in August. The change in emphasis was evident. His early writings focused on “natural philosophy” (basic sciences), but in the first 12 months of his Christian life his writings clearly shift to spiritual and biblical topics. These same convictions appear in his diary, beginning abruptly in Dec 1722. In April 1723, he received numerous offers for a full time pastoral position and he left New York. He turned these down and instead entered another period of deep study in New Haven, finishing his M.A. in Sept 1723. He continued to tutor and teach at Yale rather than accept another call to ministry at the time.
The English return to Anglicanism took decades to reverberate across the Atlantic. By the early 1720s, Yale rector and several faculty traveled to England for a “proper” ordination. This led to a dismissal of all but one tutor by 1722. Between 1722-1726, the college was virtually without a head. It was int his context that Edwards returned to tutor. During this period, he was inspired by Isaac Newton and William Whiston and began to take a greater interest in natural sciences, leaning heavily to the modern (as opposed to medieval) view of scientific developments. He was no mere follower of traditional opinions and was not afraid of new authors or perspectives on scientific, philosophical, or theological topics. So given this openness, the question is why he took a traditional, Calvinist, Puritan tack in theology? Across the UK and New England, puritan thinking was being disparaged as worn out and not with the liberal spirit of the time. The answer is that he recognized that beliefs had to be judged by scripture and not popular opinion. On matters of theology, he valued the Puritans and their writings as biblical, on matters of science and philosophy not authoritatively settled by the Bible, he kept an open mind.
In 1726, his Grandfather’s church in Northampton invited him to come in view of an appointment as minister. At the age of 83, Solomon Stoddard had served his parish for more than half a century. At such an advanced age, church leaders saw the need for an assistant. His succession of his grandfather was a momentous event in a town that had not changed much in 57 years. Communal life in this farming town revolved around the church and the lectures delivered there. He married Sarah Pierrepont that same year in 1727. He was allotted a salary of 100 pounds a year in addition to money for a 10 acre farmstead. A daughter, also named Sarah, was born in 1728. A second daughter, Jerusha, was born the following year. His sincere efforts to strive after holiness provoked a conviction of sin, unworthiness, and impotence. This in turn revealed the benefit, neigh necessity, of divine grace and mercy at the pleasure of a divine sovereign. The papist, who only partially ascribed salvation to God’s grace, clearly did not have the same conviction of man’s sinfulness. This Calvinist bent would have great ramifications for his ministry and legacy.
Calvinism was becoming less prominent and Arminianism, which Edwards believed was not simply wrong in particulars but in its whole tendency, was gaining in popularity. So much so that by 1734, Edwards began to preach directly on doctrines involved with Arminianism. A local revival broke out, reaching its height in April 1935. Edwards wrote a book on the local revival titled Faithful Narrative that was influential and went through 20 printings prior to the Great Awakening. Revivals prior to the 1730s assumed that men were generally pious and merely needed instruction. Now, preachers emphasized the importance of a full understanding of human sinfulness and inner conviction and humiliation before God. Edwards, and other Calvinist pastors the need of the age as conviction of sin such that their conscience convicts them of their need for a savior.
Edwards routinely spent 13 hours daily in deep study. While much of this had to do with sermon preparation, he also prepared a large number of manuscripts unrelated to his preaching. Additionally, Edwards was convicted that he should have persona; and first-hand knowledge of God if he were to effectively preach. Thus his long hours of study were occupied with more than study, but in search of closer fellowship with God. In 1737, the Church collapsed. Miraculously, there were no fatalities. Fortunately, a new church was already under construction and would be ready later that year.
The Great Awakening struck like a thunderbolt in 1739. British preacher George Whitefield developed a close friendship with Edwards during this period. It is said that Edwards had put a match to the fuse, but Whitefield blew it into flame. The revival would continue through 1741. The revival was more widespread than any previously known. Edwards was repeatedly shocked by the number of sleepy towns transformed. Edwards’ journals repeatedly mention his exhaustion during this period. Edwards notes that the revival began to subside by summer of 1742.
A student who stayed with Edwards revealed much of his personal life. Sarah was 30, Jonathan 38, and their children Sarah (13), Jerusha (11), Esther (9), Mary (7), and Timothy (3), and Susannah (18 months). He notes a deep harmony and mutual love amongst the family. They were disciplines but calm parents who corrected with cheerfulness rather than harsher methods. He recounts that his parsonage study (where he famously spent 13 hours a day) was always thronged with family members or parishioners in need of counsel. He was no absent minded academic. He was never as animated or charismatic as Whitefield, but his visitor notes that the gravity and solemnity of his preaching carried much force with his listeners.
Edwards gave great thought to the Awakening and the kind of Christian experience it had revived; he also considered the more critical voices. By 1743, clergy were largely divided over the subject culminating in a flurry of pro and anti-revival publications. Edwards himself wrote a 328 page book on the subject. Many critical voices objected to new styles of preaching, others believed the conversions were shallow and done out of mere popular enthusiasm, others objected to the new prominence of either Calvinist or Arminian preachers. Plus, if the revival was an act of God independent of men, then why had it waned or become of mixed character? Edwards recognized that imprudences, irregularities, and delusion were observable amidst the revival (physical swooning and collapse for example). He came to believe the principal reason was the unwatchfulness of friends of the Awakening who allowed pure religion to become mixed with carnal enthusiasm which Satan could then exploit. Many churches saw separatist movements and broke away to form new bodies almost wholly founded on “unruly emotionalism” rather than sound doctrine; often these were pastored by self-appointed lay-preachers.
Many questioned whether the whole affair was simply mass hysteria that pop up from time to time in other areas of human activity. This in turn opened the door to question the faith or the Holy Spirit, not simply to question the excesses they had witnessed. This to Edwards was the most serious challenge of the 1740s. The aftermath of the Great Awakening gave rise to the most important of Edwards’ writings. Edwards’ writings argue that the Spirit’s work can be distinguished by 1) greater esteem for Christ, 2) operations against sin and Satan’s lies, 3) promotes greater regard for the scriptures, 4) brings men to truth, and 5) excites love of God and fellow man. Edwards believed there were two extremes, and in his writing he risked alienating both sides: those decidedly against the great revival and those who saw no danger in the growing spiritual zeal. He recognized that many men had acted on subjective impulses or “messages from God” that were unsupported by scripture. Others had clearly been convicted by the Spirit and experienced true conversion. Religion cannot be boiled down to understanding alone as scripture clearly shows it involves the affections. In standing between these two extremes, he believed both sides were making the same mistake, namely the inability to differentiate parts from the whole. Excess by some did not invalidate the entire movement, just as true conversions did not validate the excesses of the movement.
By 1746, it was clear that many “converts” had no born permanent fruit. Edwards wrote extensively of such counterfeit religion which made much of “experience” or indwelling of the Holy Spirit but was unbacked by the clear teaching of the Bible. Throughout his writings, he hammers home that holiness is necessarily involved for true Christian experience. Holiness in the Christian experience always produces an abiding change of nature in a true convert. For Edwards (a Calvinist) this is a key point as conversion is always permanent, the only alternative being a holiness or salvation that can be alternatively won or lost. Wesley thought like this, but to Edwards, it was axiomatic that there were simply apparent conversions that were the result of influences rather than the Holy Spirit.
As Edwards was publicly engaging in the controversy between rationalism and ‘enthusiasm,’ he was facing a local crisis. In his church, an individual was required to make a profession of faith rather than give any testimony of their own personal faith in Christ. His grandfather had set the precedent of accommodating weak Christians (or even those who were unregenerate) and allowing them to participate in the sacrament of communion. In effect, this opened up the Lord’s Table to a much larger group with no clear profession of godliness. Over time, Edwards reached a point of personal conviction that he could no longer tolerate this acceptance of members without personal profession and appearance of faith. This, coupled with Edwards administration of church discipline (over a book on midwifery) led to a great loss of support, especially among the younger congregants.
As the county grew more prosperous, debates ensued on Edwards’ salary. He also confronted a growing demand for and shift to Arminian theology accelerated by the Great Awakening. Edwards believed this change represented a low view of God and a high view of human abilities that needed to be confronted. He kept close contact with Aaron Burr Sr. (who married his daughter Esther) and whose son Aaron Burr Jr. would go on to be Vice President. Aaron Burr Sr. was president of the College of New Jersey (Princeton) and working diligently to raise up new Presbyterian ministers. War with France raised the possibility of Indian attacks on frontier settlements in NY.
In the late 1840s, Edwards gained a great reputation as a theologian in Scotland. In May 1747, David Brainerd (missionary to the American Indians, and dying of tuberculosis) rode into town and proved a great encouragement to Edwards. He wrote a biography of Brainerd that gained international recognition.
Edwards decision on the communion issue (that a communicant have visible evidence of godliness), in opposition to tradition and the precedent set by his esteemed grandfather, caused great uneasiness in the town and set in motion a chain of action that led to his dismissal from his congregation in 1750. Edwards accepted his fate without bitterness (though he was concerned how he would provide for his family). He never questioned his decision as he viewed it as critical to the integrity of the Christian Church and who was admitted to the body. There is some evidence that the congregation later came to regret their pride and dismissal of Edwards after his 23 years of service. He accepted a call to serve in Stockbridge, an Indian town 160 miles outside Boston (despite the threat of Indian attacks and lack of salary or parsonage). Edwards had prayed fervently for the Indians and now there was a great hope of America’s preeminent theologian serving among them in 1754.
Divisions between the white inhabitants and the Indians would sabotage any evangelical efforts by Edwards. A handful of white residents conspired to have Edwards removed. The outbreak of the French and Indian War in 1756 further complicated his missionary efforts as British troops built a fort around the town to keep the hostile Indians out. Edwards forever lamented the roadblocks thrown up against his missionary efforts to the Mohawks. Even in the midst of war, he personally arranged for some Mohawk children to receive an education. S a result, Edwards retained the reverence of the Mohawks.
Edwards maintained a close relationship with his daughter Esther, now married to Burr Sr. in Princeton NJ. Burr and Whitefield’s visit to Edwards and their sociable interaction stands in contrast to the popular depiction of Edwards as an unsocial scholar. In 1755 he was invited to give the commencement lecture in NJ. As Burr became full time presidency of the college, rumors swirled that Edwards would take over his parish in Princeton. Many viewed his removal from Northhampton as providence, allowing the greatest American theologian additional time to devote to his writing. In 1757 they received the shocking news that Burr Sr. died at age 41, leaving his daughter Esther a widow. 17/20 trustees voted for Edwards to be the new college president. He accepted after multiple requests. Unfortunately, he would die at age 54 from complications from a smallpox inoculation in 1758. Daughter Esther would die 16 days later, leaving behind two orphans Sally and Aaron Burr Jr.
He would go on to great fame in Scotland, far greater than in his own time in his own country. The rise of Arminian preachers (i.e. Charles Finney) would lead to a decline in the esteem of Edwards in America. Re-printings of his works exploded in popularity in Britain in the 1820s and 30s. Many argue his enduring popularity stems from the fact that he was not original but staunch defender of traditional, foundational teachings. To understand Edwards, you must know he put faithfulness to the word of God before every other consideration.
Writing a review of this book is a bit challenging for me. As a man of letters, living in Puritan New England, his life lacks the flare or action that traditionally accompanies the best biographies. So for the general reader, this book would most likely be insanely boring. His greatest controversies revolved around theological debates (with other ministers or within his own congregation) that are hardly the stuff of great page turning biographies.
However, as a man who lived through the Great Awakening and who seriously pondered its effects and implications, for the Christian, his life offers plenty of food for thought. As Edwards was a staunch Calvinist, this book will certainly appeal to anyone with a similar theological bent. For everyone else, it will almost certainly be less appealing. Overall, I learned quite a bit about the man and his theology. But in general this one was a little harder to get through than normal. 3 stars.
What follows are my notes on the book:
His family emigrated from England in the mid-1600s with the Puritans. His father Timothy attended Harvard but was of low pedigree. His mother Esther on the other hand was from among the best and most prestigious families of New England. Timothy was called to pastor a parish in East Windsor in 1694. Jonathan was born in 1703, preceded by 4 sisters, and followed by 6 more. He was the only son. The Edwards found it difficult to provide for their large family on a comparatively slender income. His father tutored many local boys. He likewise instructed his son with the regimented approach of that era (memorizing Latin by age 7, etc). Yet he also encouraged initiative in his son.
Original New England settlements were Congregational, tight knit, and independent. By the end of the century, Connecticut’s population growth was extraordinarily rapid, leading to a rise in “unspiritual” church members and growing doubts in the competency of local congregations to govern their own affairs. As early as 1700, Edwards’ grandfather Solomon Stoddard believed ministerial oversight (more in line with Presbyterianism than Congregationalism) was necessary to maintain the unity of the church. During his you, Jonathan saw two distinct periods of revival. In 1716, 13 year old Jonathan was preparing to leave home for college.
He joined the Collegiate School of Connecticut (Yale) in 1716. Growing fears of secularization at Harvard, led Edwards to the new college with its commitment to Puritan orthodoxy. His father, A Harvard alum supported this change of allegiance without reservation. It is difficult to grasp the depth of his spiritual conviction at this age. He was clearly exposed to much teaching and many views from the visitors who frequented the parsonage where he grew up, but it is clear he lacked any inner conversion akin to his grandfather’s. He was an able student and desirous of recognition of his abilities…he graduated first in his class and delivered the farewell oration at commencement.
He clearly sensed the need for an inward change. His letters enable us to date his conversion to mid-1721, following his graduation. He was licensed to work in ministry in 1722 (age 19) and began regular preaching in New York in August. The change in emphasis was evident. His early writings focused on “natural philosophy” (basic sciences), but in the first 12 months of his Christian life his writings clearly shift to spiritual and biblical topics. These same convictions appear in his diary, beginning abruptly in Dec 1722. In April 1723, he received numerous offers for a full time pastoral position and he left New York. He turned these down and instead entered another period of deep study in New Haven, finishing his M.A. in Sept 1723. He continued to tutor and teach at Yale rather than accept another call to ministry at the time.
The English return to Anglicanism took decades to reverberate across the Atlantic. By the early 1720s, Yale rector and several faculty traveled to England for a “proper” ordination. This led to a dismissal of all but one tutor by 1722. Between 1722-1726, the college was virtually without a head. It was int his context that Edwards returned to tutor. During this period, he was inspired by Isaac Newton and William Whiston and began to take a greater interest in natural sciences, leaning heavily to the modern (as opposed to medieval) view of scientific developments. He was no mere follower of traditional opinions and was not afraid of new authors or perspectives on scientific, philosophical, or theological topics. So given this openness, the question is why he took a traditional, Calvinist, Puritan tack in theology? Across the UK and New England, puritan thinking was being disparaged as worn out and not with the liberal spirit of the time. The answer is that he recognized that beliefs had to be judged by scripture and not popular opinion. On matters of theology, he valued the Puritans and their writings as biblical, on matters of science and philosophy not authoritatively settled by the Bible, he kept an open mind.
In 1726, his Grandfather’s church in Northampton invited him to come in view of an appointment as minister. At the age of 83, Solomon Stoddard had served his parish for more than half a century. At such an advanced age, church leaders saw the need for an assistant. His succession of his grandfather was a momentous event in a town that had not changed much in 57 years. Communal life in this farming town revolved around the church and the lectures delivered there. He married Sarah Pierrepont that same year in 1727. He was allotted a salary of 100 pounds a year in addition to money for a 10 acre farmstead. A daughter, also named Sarah, was born in 1728. A second daughter, Jerusha, was born the following year. His sincere efforts to strive after holiness provoked a conviction of sin, unworthiness, and impotence. This in turn revealed the benefit, neigh necessity, of divine grace and mercy at the pleasure of a divine sovereign. The papist, who only partially ascribed salvation to God’s grace, clearly did not have the same conviction of man’s sinfulness. This Calvinist bent would have great ramifications for his ministry and legacy.
Calvinism was becoming less prominent and Arminianism, which Edwards believed was not simply wrong in particulars but in its whole tendency, was gaining in popularity. So much so that by 1734, Edwards began to preach directly on doctrines involved with Arminianism. A local revival broke out, reaching its height in April 1935. Edwards wrote a book on the local revival titled Faithful Narrative that was influential and went through 20 printings prior to the Great Awakening. Revivals prior to the 1730s assumed that men were generally pious and merely needed instruction. Now, preachers emphasized the importance of a full understanding of human sinfulness and inner conviction and humiliation before God. Edwards, and other Calvinist pastors the need of the age as conviction of sin such that their conscience convicts them of their need for a savior.
Edwards routinely spent 13 hours daily in deep study. While much of this had to do with sermon preparation, he also prepared a large number of manuscripts unrelated to his preaching. Additionally, Edwards was convicted that he should have persona; and first-hand knowledge of God if he were to effectively preach. Thus his long hours of study were occupied with more than study, but in search of closer fellowship with God. In 1737, the Church collapsed. Miraculously, there were no fatalities. Fortunately, a new church was already under construction and would be ready later that year.
The Great Awakening struck like a thunderbolt in 1739. British preacher George Whitefield developed a close friendship with Edwards during this period. It is said that Edwards had put a match to the fuse, but Whitefield blew it into flame. The revival would continue through 1741. The revival was more widespread than any previously known. Edwards was repeatedly shocked by the number of sleepy towns transformed. Edwards’ journals repeatedly mention his exhaustion during this period. Edwards notes that the revival began to subside by summer of 1742.
A student who stayed with Edwards revealed much of his personal life. Sarah was 30, Jonathan 38, and their children Sarah (13), Jerusha (11), Esther (9), Mary (7), and Timothy (3), and Susannah (18 months). He notes a deep harmony and mutual love amongst the family. They were disciplines but calm parents who corrected with cheerfulness rather than harsher methods. He recounts that his parsonage study (where he famously spent 13 hours a day) was always thronged with family members or parishioners in need of counsel. He was no absent minded academic. He was never as animated or charismatic as Whitefield, but his visitor notes that the gravity and solemnity of his preaching carried much force with his listeners.
Edwards gave great thought to the Awakening and the kind of Christian experience it had revived; he also considered the more critical voices. By 1743, clergy were largely divided over the subject culminating in a flurry of pro and anti-revival publications. Edwards himself wrote a 328 page book on the subject. Many critical voices objected to new styles of preaching, others believed the conversions were shallow and done out of mere popular enthusiasm, others objected to the new prominence of either Calvinist or Arminian preachers. Plus, if the revival was an act of God independent of men, then why had it waned or become of mixed character? Edwards recognized that imprudences, irregularities, and delusion were observable amidst the revival (physical swooning and collapse for example). He came to believe the principal reason was the unwatchfulness of friends of the Awakening who allowed pure religion to become mixed with carnal enthusiasm which Satan could then exploit. Many churches saw separatist movements and broke away to form new bodies almost wholly founded on “unruly emotionalism” rather than sound doctrine; often these were pastored by self-appointed lay-preachers.
Many questioned whether the whole affair was simply mass hysteria that pop up from time to time in other areas of human activity. This in turn opened the door to question the faith or the Holy Spirit, not simply to question the excesses they had witnessed. This to Edwards was the most serious challenge of the 1740s. The aftermath of the Great Awakening gave rise to the most important of Edwards’ writings. Edwards’ writings argue that the Spirit’s work can be distinguished by 1) greater esteem for Christ, 2) operations against sin and Satan’s lies, 3) promotes greater regard for the scriptures, 4) brings men to truth, and 5) excites love of God and fellow man. Edwards believed there were two extremes, and in his writing he risked alienating both sides: those decidedly against the great revival and those who saw no danger in the growing spiritual zeal. He recognized that many men had acted on subjective impulses or “messages from God” that were unsupported by scripture. Others had clearly been convicted by the Spirit and experienced true conversion. Religion cannot be boiled down to understanding alone as scripture clearly shows it involves the affections. In standing between these two extremes, he believed both sides were making the same mistake, namely the inability to differentiate parts from the whole. Excess by some did not invalidate the entire movement, just as true conversions did not validate the excesses of the movement.
By 1746, it was clear that many “converts” had no born permanent fruit. Edwards wrote extensively of such counterfeit religion which made much of “experience” or indwelling of the Holy Spirit but was unbacked by the clear teaching of the Bible. Throughout his writings, he hammers home that holiness is necessarily involved for true Christian experience. Holiness in the Christian experience always produces an abiding change of nature in a true convert. For Edwards (a Calvinist) this is a key point as conversion is always permanent, the only alternative being a holiness or salvation that can be alternatively won or lost. Wesley thought like this, but to Edwards, it was axiomatic that there were simply apparent conversions that were the result of influences rather than the Holy Spirit.
As Edwards was publicly engaging in the controversy between rationalism and ‘enthusiasm,’ he was facing a local crisis. In his church, an individual was required to make a profession of faith rather than give any testimony of their own personal faith in Christ. His grandfather had set the precedent of accommodating weak Christians (or even those who were unregenerate) and allowing them to participate in the sacrament of communion. In effect, this opened up the Lord’s Table to a much larger group with no clear profession of godliness. Over time, Edwards reached a point of personal conviction that he could no longer tolerate this acceptance of members without personal profession and appearance of faith. This, coupled with Edwards administration of church discipline (over a book on midwifery) led to a great loss of support, especially among the younger congregants.
As the county grew more prosperous, debates ensued on Edwards’ salary. He also confronted a growing demand for and shift to Arminian theology accelerated by the Great Awakening. Edwards believed this change represented a low view of God and a high view of human abilities that needed to be confronted. He kept close contact with Aaron Burr Sr. (who married his daughter Esther) and whose son Aaron Burr Jr. would go on to be Vice President. Aaron Burr Sr. was president of the College of New Jersey (Princeton) and working diligently to raise up new Presbyterian ministers. War with France raised the possibility of Indian attacks on frontier settlements in NY.
In the late 1840s, Edwards gained a great reputation as a theologian in Scotland. In May 1747, David Brainerd (missionary to the American Indians, and dying of tuberculosis) rode into town and proved a great encouragement to Edwards. He wrote a biography of Brainerd that gained international recognition.
Edwards decision on the communion issue (that a communicant have visible evidence of godliness), in opposition to tradition and the precedent set by his esteemed grandfather, caused great uneasiness in the town and set in motion a chain of action that led to his dismissal from his congregation in 1750. Edwards accepted his fate without bitterness (though he was concerned how he would provide for his family). He never questioned his decision as he viewed it as critical to the integrity of the Christian Church and who was admitted to the body. There is some evidence that the congregation later came to regret their pride and dismissal of Edwards after his 23 years of service. He accepted a call to serve in Stockbridge, an Indian town 160 miles outside Boston (despite the threat of Indian attacks and lack of salary or parsonage). Edwards had prayed fervently for the Indians and now there was a great hope of America’s preeminent theologian serving among them in 1754.
Divisions between the white inhabitants and the Indians would sabotage any evangelical efforts by Edwards. A handful of white residents conspired to have Edwards removed. The outbreak of the French and Indian War in 1756 further complicated his missionary efforts as British troops built a fort around the town to keep the hostile Indians out. Edwards forever lamented the roadblocks thrown up against his missionary efforts to the Mohawks. Even in the midst of war, he personally arranged for some Mohawk children to receive an education. S a result, Edwards retained the reverence of the Mohawks.
Edwards maintained a close relationship with his daughter Esther, now married to Burr Sr. in Princeton NJ. Burr and Whitefield’s visit to Edwards and their sociable interaction stands in contrast to the popular depiction of Edwards as an unsocial scholar. In 1755 he was invited to give the commencement lecture in NJ. As Burr became full time presidency of the college, rumors swirled that Edwards would take over his parish in Princeton. Many viewed his removal from Northhampton as providence, allowing the greatest American theologian additional time to devote to his writing. In 1757 they received the shocking news that Burr Sr. died at age 41, leaving his daughter Esther a widow. 17/20 trustees voted for Edwards to be the new college president. He accepted after multiple requests. Unfortunately, he would die at age 54 from complications from a smallpox inoculation in 1758. Daughter Esther would die 16 days later, leaving behind two orphans Sally and Aaron Burr Jr.
He would go on to great fame in Scotland, far greater than in his own time in his own country. The rise of Arminian preachers (i.e. Charles Finney) would lead to a decline in the esteem of Edwards in America. Re-printings of his works exploded in popularity in Britain in the 1820s and 30s. Many argue his enduring popularity stems from the fact that he was not original but staunch defender of traditional, foundational teachings. To understand Edwards, you must know he put faithfulness to the word of God before every other consideration.
January 30, 2026
Just as wonderful as the first time I read it so many years ago. One of my top ten favorite biographies.
February 15, 2008
I have been recently observing an unfortunate phenomenon: Jonathan Edwards is not well known. My referencing of Edwards in conversation has usually been met with an astonishing, “Who?” or, the caricature of the angry, downcast, miserable, depressed, joy-stealing preacher of “Sinners in the hands of an angry God,” springs to mind and immediately prejudices the hearer against considering anything positive about the rural pastor from North Hampton, Connecticut. Sadly, this trend has settled in among those who should know and love him best: the Church of Jesus Christ.
I certainly do not directly blame the Church for casting Edwards’ life and ministry aside and remaining ignorant of the truth he labored to give to God’s people for their health and spiritual good. It is probably mostly the fault of the secular schoolbooks and scholarly critics that speak of Edwards from heavily biased opinion and from misinterpretations his life and teaching. This has, regrettably, painted a picture of Edwards in the minds of Americans that is very unlike the original.
And how tragic! The God-exalting, Christ-centered, humble, love-filled life and ministry of Jonathan Edwards has provided us with deeply satisfying, spiritually nourishing, life-giving, fruit-bearing sustenance for our souls, and yet we have forsaken this well of pure water because we have come to believe, essentially, that it is contaminated! Let us not be content to allow secular authors and critics to have the sole voice to speak to us about our founding fathers! O that we would reclaim that original portrait of this great man from the theft of misinterpretation and place it back securely in its proper place: the Church of Jesus Christ, so that all people can come, see, and enjoy!
Iain Murray, with great skill and spiritual insight, has certainly provided us with the means to do just that in his book, 'Jonathan Edwards: A New Biography.' With this book, Murray has provided us with an accurate, edifying, truthful account of Edwards’ life that not only examines his theological convictions, but also demonstrates how those convictions flourished in his everyday life. Edwards is portrayed in real life, with real struggles, real passions, real heartbreak, in the context of a real family, supported, and held up by a God who was more real than all the aforementioned.
Along with a detailed, evangelical interpretation of Edwards life, thought and ministry, Murray provides many excerpts from Edwards’ pen that are helpful and practical for any reader. Most notable is Edwards’ keen insight on the issue of spiritual pride. Edwards writes, “Spiritual pride is a most monstrous thing. If it be not discerned, and vigorously opposed in the very beginning, it very often soon raises persons above their teachers, and supposed spiritual fathers, and sets them out of the reach of all rule and instruction, as I have seen in innumerable instances” (341).
It can be safely assumed that Edwards saw the ‘beginnings’ of such pride when he personally wrote a young lay-man who had taken the pulpit during a time when the regular pastor was absent, instructing him to stop this practice. In the letter that Murray supplies, we read from Edwards, “I am fully satisfied by the account your father has given me, that you have lately gone out of the way of your duty, and done that which did not belong to you, in exhorting public congregations…I hope you will consider the matter, and for the future, avoid doing thus. You ought to do what good you can, by private, brotherly, humble admonitions and counsels; but ‘tis too much for you to exhort public congregations” (222). Murray also supplies essential quotes from Edwards regarding proper understanding of the Great Awakening, true conversion, and pastoral study, just to name a few.
Without making an unnecessary overstatement, I can easily that Murray’s 'New Biography' has been one of the most edifying and helpful books I have ever read. I often take it back off my shelf to reflect and meditate on significant portions of the book. It is well-written, detailed, thorough, extremely helpful, very interesting, and will provide the reader with a clear understanding of the life and ministry of Jonathan Edwards; not to mention a solid introduction to his theological thought. I heartily recommend it!
I certainly do not directly blame the Church for casting Edwards’ life and ministry aside and remaining ignorant of the truth he labored to give to God’s people for their health and spiritual good. It is probably mostly the fault of the secular schoolbooks and scholarly critics that speak of Edwards from heavily biased opinion and from misinterpretations his life and teaching. This has, regrettably, painted a picture of Edwards in the minds of Americans that is very unlike the original.
And how tragic! The God-exalting, Christ-centered, humble, love-filled life and ministry of Jonathan Edwards has provided us with deeply satisfying, spiritually nourishing, life-giving, fruit-bearing sustenance for our souls, and yet we have forsaken this well of pure water because we have come to believe, essentially, that it is contaminated! Let us not be content to allow secular authors and critics to have the sole voice to speak to us about our founding fathers! O that we would reclaim that original portrait of this great man from the theft of misinterpretation and place it back securely in its proper place: the Church of Jesus Christ, so that all people can come, see, and enjoy!
Iain Murray, with great skill and spiritual insight, has certainly provided us with the means to do just that in his book, 'Jonathan Edwards: A New Biography.' With this book, Murray has provided us with an accurate, edifying, truthful account of Edwards’ life that not only examines his theological convictions, but also demonstrates how those convictions flourished in his everyday life. Edwards is portrayed in real life, with real struggles, real passions, real heartbreak, in the context of a real family, supported, and held up by a God who was more real than all the aforementioned.
Along with a detailed, evangelical interpretation of Edwards life, thought and ministry, Murray provides many excerpts from Edwards’ pen that are helpful and practical for any reader. Most notable is Edwards’ keen insight on the issue of spiritual pride. Edwards writes, “Spiritual pride is a most monstrous thing. If it be not discerned, and vigorously opposed in the very beginning, it very often soon raises persons above their teachers, and supposed spiritual fathers, and sets them out of the reach of all rule and instruction, as I have seen in innumerable instances” (341).
It can be safely assumed that Edwards saw the ‘beginnings’ of such pride when he personally wrote a young lay-man who had taken the pulpit during a time when the regular pastor was absent, instructing him to stop this practice. In the letter that Murray supplies, we read from Edwards, “I am fully satisfied by the account your father has given me, that you have lately gone out of the way of your duty, and done that which did not belong to you, in exhorting public congregations…I hope you will consider the matter, and for the future, avoid doing thus. You ought to do what good you can, by private, brotherly, humble admonitions and counsels; but ‘tis too much for you to exhort public congregations” (222). Murray also supplies essential quotes from Edwards regarding proper understanding of the Great Awakening, true conversion, and pastoral study, just to name a few.
Without making an unnecessary overstatement, I can easily that Murray’s 'New Biography' has been one of the most edifying and helpful books I have ever read. I often take it back off my shelf to reflect and meditate on significant portions of the book. It is well-written, detailed, thorough, extremely helpful, very interesting, and will provide the reader with a clear understanding of the life and ministry of Jonathan Edwards; not to mention a solid introduction to his theological thought. I heartily recommend it!
December 20, 2015
Stellar. I will (hopefully) be a better pastor and, more importantly, a better follower of Jesus because of this book. The faith, intellect, and example of Edwards (and many of his contemporaries) stirred my affections for Christ. Also, though I am a relative newcomer to Edwards, I appreciated Murray's interaction with other biographies, and his clear, reasoned argumentation on points of contention.
September 15, 2014
I loved this book, although it took me several months to finish it. It is interesting to see the same conflicts over and over in the church of Christ. Men are still the same as they were back then and we face the same problems over and over. It is very encouraging to read of Edwards' convictions remaining strong and how he made the best use of time.
May 7, 2009
Excellent.
July 22, 2016
Murray does a very good, albeit somewhat short treatment of Edwards' life and theology. Very helpful from a practical standpoint of understanding Edwards' writings.
September 11, 2013
INTRODUCTION
Iain Murray’s Jonathan Edwards: A New Biography is a comprehensive portrait of the prolific author and influential puritan pastor of the eighteenth century. Murray, unlike many of Edwards’ biographers, shares his subject’s Calvinistic theological convictions. The result, as one might expect from a sympathetic author, is a book which brings the reader not only closer to Jonathan Edwards, the Christian and pastor, but also transports the reader back to an eighteenth century British Colonial America where transportation was by horseback and the Sabbath was a holy day without work or play. In sum, Murray’s work is a delightful and enjoyable journey through the life of one of America’s greatest pastors and thinkers. Murray constantly cites and quotes original documents throughout the book, many at substantial length. This adds a wonderful touch to the book, as well as drive home his theses which often contradicts that of Edwards’ other biographers. If Murray’s book has a weakness, it is that he paints an almost angelic view of the mighty puritan pastor. Rarely does he show the reader any of Edwards’ weaknesses. Nonetheless, this is a marvelous book and even if Murray does perhaps err on the side of over-elevating Edwards, it is far better than what many have done--dismissed the substance of his writings. Ela Winslow, Edwards definitive biographer according to Evans, sadly “mourned that his brilliance was lost in the theological system which was beginning to decay, and even though his ideas were fresh and buoyant, they came to be identified with formal Calvinism and hence were rejected.”1
BIRTH TO DISMISSAL
Murray devotes the majority of his biography to the period of Edward’s life from birth, on October 5, 1703 in East Windsor, Connecticut to his dismissal from his pastorate in Northampton. Edwards preached his “Farewell Sermon” on July 1, 1750. This period of Edwards’ life occupies eighteen of twenty-three chapters. This quantity of A New Biography aligned with this period of his life is quite appropriate seeing as Edwards was a pastor and spent the majority of his time preparing sermons and tending to his flock. Those who dismiss Edwards’ theology focus more on his later, “philosophical” writings.
One of the astounding facts of Edwards’ childhood is that he had ten sisters all of whom grew to be six feet tall!2 Jonathan’s father was a graduate of Harvard, ordained in March 1695 and pastored until his death in East Windsor.3 One of the few comments included by Murray which presents a deficiency of Edwards is the fact that his parents were slave-owners. Later, Edwards himself owned slaves. However, it appears that he treated his slaves with care and friendliness uncommon in that day.
Edwards’ conversion took place in May or June of 1721, at the age of 17.4 God brought Edwards to Christ through the study of Scripture. A class of people existed in Edwards’ day which is absent in contemporary American evangelicalism. Many people in that day were church attendees, godly in respect to their character, but were yet awaiting a regenerating miracle of God to bring them to Christ and to validly adopt the title “Christian” or “professor.” I have never met anyone who wants to know Christ but yet is waiting for Him to save him. This seemed to be common in Edwards’ day. Edwards writes of his conversion in his Personal Narrative, “As I read the words, [1Tim. 1:17] there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before.”5 Edwards conversion was the guiding event in his life. His life was changed and everything that he would do in the future would be done with a purpose to glorify God. Though he was brilliant and wrote early in life in the areas of science and nature (Natural Philosophy and “Spider”) his life was to be consumed by a love of Christ. This love would eventually lead him to write influential theological works, to pastor and to move to the frontier to evangelize native American Indians.
Edwards, like many called to ministry, simply was not content or at peace doing anything but the Lord’s work. After graduating from Yale, with both undergraduate and graduate degrees, he pastored a short time at a Presbyterian church in New York. Then he accepted an invitation to be a tutor at Yale, where he remained for two years. In 1726, after two years at Yale he received a call to minister at Northampton to work under his revered grandfather, Solomon Stoddard. Murray tells the reader that Edwards accepted the call “at once” and “his spirits brightened” upon leaving Yale for the ministry.6 Less than a year later Edwards married Sarah Pierrepont. Next to his conversion, this was probably the most significant event in his life. Behind every godly man there is usually a godly woman. One writer comments, “Perhaps no event of Mr. Edwards’ life had a more close connexion with his subsequent comfort and usefulness than his marriage.”7 Two years later Mr. Stoddard died and Edwards was to become the sole pastor at Northampton. The shoes which he now had to fill had been worn for more than fifty years by one of the most popular and prestigious pastors of New England. As it would later turn out, he would not wear the shoes of his grandfather to the shining expectations of the congregation.
During Edwards ministry, two famous periods of revival broke out, the first from 1734-37, the second during 1740-42. Edwards defended the legitimacy of these revivals or awakenings in letters and in published works entitled Some Thoughts Concerning the Present Revival of Religion in New England and later and most definitively, A Treatise Concerning Religious Affections. He understood the majority of the unusual emotional and physical responses of persons during the awakenings as due to the efficacy of the Spirit of God and not as out of control emotionalism. Though he admits that there certainly was some of the latter, it was not to spoil or tarnish the true work of God. In sum, Edwards believed that a true work of God would result in a changed life and holy living characterized by permanence and longevity. Edwards summarizes his thoughts on the revivals, “We should distinguish the good from the bad, and not judge of the whole by the part.”8 After the revivals he was to write two major works while in Northampton. First, Religious Affections was written in 1746. Like most of Edwards works, Affections was to have much greater readership after his departure from this world. His last work while at Northampton is his most read, An Account of the Life of the Late Reverend Mr. David Brainerd. David Brainerd, a missionary to the Indians, arrived at the Edwards’ home unannounced and then began a wonderful but short friendship between two men whose lives were characterized with, and uniquely united by, a deep love for God. Brainerd died while staying with Edwards, six months after he arrived. The impact of Brainerd’s life and mission upon Edwards was disproportionate to the short duration in which they were friends. Murray writes, The coming of Brainerd to Northampton was an event of far-reaching importance in Edwards’ life. While the opposite result might have been expected, the presence of a dying man, through many weeks, was uplifting to Edwards.”9 The arrival, friendship and departure was surely a display of God’s sovereign preparatory plan. Edwards’ future was about to change drastically, and in hindsight, one can see the fingerprint of God upon the arrival of Brainerd. The presence of this mighty missionary only heightened Edwards compassion for concerts of prayer for revival and a burden for those with no knowledge of God or His Word, like the near-by Indians on the frontier.
Edwards’ pastorate in Northampton was an arduous and formidable journey. The Williams family, full of power and wealth did not care for Edwards and were often taking aim at him. As mentioned, he followed in the footsteps of a legend and ultimately his own people rejected him as their pastor for departing from a tradition that his popular grandfather had introduced to the church. Solomon Stoddard had allowed unbelievers to enter into church membership and communion, with the view that the communion table would be a means by which some would be converted. Solomon himself came to know Christ during his leadership in a communion service and suggests that the unregenerate may participate in communion, “because this ordinance has a proper tendency in its own to convert men.”10 Edwards, after much study and thought came to the unwavering conviction that communion and membership were for those who were regenerate and that the unregenerate should not be admitted. He expresses his departure from what had become normative at Northampton, “If any person should offer to come into the church without a profession of godliness, I must decline being active in his admission.”11 Edwards’ conviction when applied and disclosed to the church caused an obstreperous stir. Though it was not a short battle or dismissal, ultimately he was dismissed by his congregation by a 20-2 vote.12
MISSIONARY FRONTIER TO DEATH
After not receiving a call to a pastorate for what seems to be an incredibly long time13 for such a gifted preacher, Edwards received an invitation to go to Stockbridge and be a missionary to the Housatonic Indians and to shepherd a few white frontiers people. It is at this time in Murray’s work that he mentions, perhaps, another fault of Edwards. Could Edwards have avoided his dismissal from Northampton had he been more of a initiator? In chapters sixteen and seventeen Murray hints at the fact that though Edwards would entertain with great hospitality and yield complete attention to any who came to him, he made few house calls--which was customary for a pastor in that day. Murray comments that Edwards simply found his sermon preparation, writing and study to be more profitable and in alignment with his gifts. Since his gifts were exercised best in the study that is where he spent the majority of his time.
Perhaps Edwards as missionary is the least known aspect of his career because it was during this time that he wrote his major works, including Freedom of the Will, True Virtue and Original Sin which are center stage subjects of academicians today. Edwards, after struggling at first, has a substantial ministry to the Indians, white people and literary production. He remains in Stockbridge for over six years until reluctantly accepting a call from the College of New Jersey to be its president. Three months after arriving in New Jersey on March 22, 1758, at the age of 54, Jonathan Edwards died due to a small pox inoculation.
CONCLUSION AND QUESTIONS
Iain H. Murray’s Jonathan Edwards: A New Biography is a fabulous portrait of the life and ministry of Jonathan Edwards. Murray’s documentation forcefully validates his theses and when he refutes another biographer’s thesis, it is done convincingly and with verifiable evidence, not meaningless fluff. Edwards life is wonderfully communicated to the Christian reader. Amazingly, the book would be profitable for a secular person to read if he was interested in Edwards. However, one who is not hospitable to Christ would find the portrayal unrealistic and one-sided. However, the facts seem to point to the reality that Edwards was a godly man and simply left behind few faults for a Christian to point to. While Murray finds little to point a finger at, he does mention that Edwards owned slaves and was not terribly sociable and this may have contributed to his congregation’s eventual termination of him as their pastor.
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1 W. Glyn Evans, “Jonathan Edwards-Puritan Paradox,” Bib Sac, Vol 124: #493, Jan 1967 (52).
2 Murray, 9.
3 Ibid., 7.
4 Ibid., 35.
5 Ibid.
6 Murray, 73.
7 Samuel Miller, cited by Murray, 91.
8 Thoughts Concerning the Revival of Religion, as cited by Murray, 245.
9 Murray, 305.
10 Solomon Stoddard, cited by Murray, 273.
11 cited by Murray, 275.
12 Jonathan Edwards On-Line, Trigsted
13 July 1, 1750 he preached his farewell sermon and his ministry at Stockbridge officially began August 8, 1751, Murray, 368.
14 Murray, 297, citing Works.
Iain Murray’s Jonathan Edwards: A New Biography is a comprehensive portrait of the prolific author and influential puritan pastor of the eighteenth century. Murray, unlike many of Edwards’ biographers, shares his subject’s Calvinistic theological convictions. The result, as one might expect from a sympathetic author, is a book which brings the reader not only closer to Jonathan Edwards, the Christian and pastor, but also transports the reader back to an eighteenth century British Colonial America where transportation was by horseback and the Sabbath was a holy day without work or play. In sum, Murray’s work is a delightful and enjoyable journey through the life of one of America’s greatest pastors and thinkers. Murray constantly cites and quotes original documents throughout the book, many at substantial length. This adds a wonderful touch to the book, as well as drive home his theses which often contradicts that of Edwards’ other biographers. If Murray’s book has a weakness, it is that he paints an almost angelic view of the mighty puritan pastor. Rarely does he show the reader any of Edwards’ weaknesses. Nonetheless, this is a marvelous book and even if Murray does perhaps err on the side of over-elevating Edwards, it is far better than what many have done--dismissed the substance of his writings. Ela Winslow, Edwards definitive biographer according to Evans, sadly “mourned that his brilliance was lost in the theological system which was beginning to decay, and even though his ideas were fresh and buoyant, they came to be identified with formal Calvinism and hence were rejected.”1
BIRTH TO DISMISSAL
Murray devotes the majority of his biography to the period of Edward’s life from birth, on October 5, 1703 in East Windsor, Connecticut to his dismissal from his pastorate in Northampton. Edwards preached his “Farewell Sermon” on July 1, 1750. This period of Edwards’ life occupies eighteen of twenty-three chapters. This quantity of A New Biography aligned with this period of his life is quite appropriate seeing as Edwards was a pastor and spent the majority of his time preparing sermons and tending to his flock. Those who dismiss Edwards’ theology focus more on his later, “philosophical” writings.
One of the astounding facts of Edwards’ childhood is that he had ten sisters all of whom grew to be six feet tall!2 Jonathan’s father was a graduate of Harvard, ordained in March 1695 and pastored until his death in East Windsor.3 One of the few comments included by Murray which presents a deficiency of Edwards is the fact that his parents were slave-owners. Later, Edwards himself owned slaves. However, it appears that he treated his slaves with care and friendliness uncommon in that day.
Edwards’ conversion took place in May or June of 1721, at the age of 17.4 God brought Edwards to Christ through the study of Scripture. A class of people existed in Edwards’ day which is absent in contemporary American evangelicalism. Many people in that day were church attendees, godly in respect to their character, but were yet awaiting a regenerating miracle of God to bring them to Christ and to validly adopt the title “Christian” or “professor.” I have never met anyone who wants to know Christ but yet is waiting for Him to save him. This seemed to be common in Edwards’ day. Edwards writes of his conversion in his Personal Narrative, “As I read the words, [1Tim. 1:17] there came into my soul, and was as it were diffused through it, a sense of the glory of the Divine Being; a new sense, quite different from any thing I ever experienced before.”5 Edwards conversion was the guiding event in his life. His life was changed and everything that he would do in the future would be done with a purpose to glorify God. Though he was brilliant and wrote early in life in the areas of science and nature (Natural Philosophy and “Spider”) his life was to be consumed by a love of Christ. This love would eventually lead him to write influential theological works, to pastor and to move to the frontier to evangelize native American Indians.
Edwards, like many called to ministry, simply was not content or at peace doing anything but the Lord’s work. After graduating from Yale, with both undergraduate and graduate degrees, he pastored a short time at a Presbyterian church in New York. Then he accepted an invitation to be a tutor at Yale, where he remained for two years. In 1726, after two years at Yale he received a call to minister at Northampton to work under his revered grandfather, Solomon Stoddard. Murray tells the reader that Edwards accepted the call “at once” and “his spirits brightened” upon leaving Yale for the ministry.6 Less than a year later Edwards married Sarah Pierrepont. Next to his conversion, this was probably the most significant event in his life. Behind every godly man there is usually a godly woman. One writer comments, “Perhaps no event of Mr. Edwards’ life had a more close connexion with his subsequent comfort and usefulness than his marriage.”7 Two years later Mr. Stoddard died and Edwards was to become the sole pastor at Northampton. The shoes which he now had to fill had been worn for more than fifty years by one of the most popular and prestigious pastors of New England. As it would later turn out, he would not wear the shoes of his grandfather to the shining expectations of the congregation.
During Edwards ministry, two famous periods of revival broke out, the first from 1734-37, the second during 1740-42. Edwards defended the legitimacy of these revivals or awakenings in letters and in published works entitled Some Thoughts Concerning the Present Revival of Religion in New England and later and most definitively, A Treatise Concerning Religious Affections. He understood the majority of the unusual emotional and physical responses of persons during the awakenings as due to the efficacy of the Spirit of God and not as out of control emotionalism. Though he admits that there certainly was some of the latter, it was not to spoil or tarnish the true work of God. In sum, Edwards believed that a true work of God would result in a changed life and holy living characterized by permanence and longevity. Edwards summarizes his thoughts on the revivals, “We should distinguish the good from the bad, and not judge of the whole by the part.”8 After the revivals he was to write two major works while in Northampton. First, Religious Affections was written in 1746. Like most of Edwards works, Affections was to have much greater readership after his departure from this world. His last work while at Northampton is his most read, An Account of the Life of the Late Reverend Mr. David Brainerd. David Brainerd, a missionary to the Indians, arrived at the Edwards’ home unannounced and then began a wonderful but short friendship between two men whose lives were characterized with, and uniquely united by, a deep love for God. Brainerd died while staying with Edwards, six months after he arrived. The impact of Brainerd’s life and mission upon Edwards was disproportionate to the short duration in which they were friends. Murray writes, The coming of Brainerd to Northampton was an event of far-reaching importance in Edwards’ life. While the opposite result might have been expected, the presence of a dying man, through many weeks, was uplifting to Edwards.”9 The arrival, friendship and departure was surely a display of God’s sovereign preparatory plan. Edwards’ future was about to change drastically, and in hindsight, one can see the fingerprint of God upon the arrival of Brainerd. The presence of this mighty missionary only heightened Edwards compassion for concerts of prayer for revival and a burden for those with no knowledge of God or His Word, like the near-by Indians on the frontier.
Edwards’ pastorate in Northampton was an arduous and formidable journey. The Williams family, full of power and wealth did not care for Edwards and were often taking aim at him. As mentioned, he followed in the footsteps of a legend and ultimately his own people rejected him as their pastor for departing from a tradition that his popular grandfather had introduced to the church. Solomon Stoddard had allowed unbelievers to enter into church membership and communion, with the view that the communion table would be a means by which some would be converted. Solomon himself came to know Christ during his leadership in a communion service and suggests that the unregenerate may participate in communion, “because this ordinance has a proper tendency in its own to convert men.”10 Edwards, after much study and thought came to the unwavering conviction that communion and membership were for those who were regenerate and that the unregenerate should not be admitted. He expresses his departure from what had become normative at Northampton, “If any person should offer to come into the church without a profession of godliness, I must decline being active in his admission.”11 Edwards’ conviction when applied and disclosed to the church caused an obstreperous stir. Though it was not a short battle or dismissal, ultimately he was dismissed by his congregation by a 20-2 vote.12
MISSIONARY FRONTIER TO DEATH
After not receiving a call to a pastorate for what seems to be an incredibly long time13 for such a gifted preacher, Edwards received an invitation to go to Stockbridge and be a missionary to the Housatonic Indians and to shepherd a few white frontiers people. It is at this time in Murray’s work that he mentions, perhaps, another fault of Edwards. Could Edwards have avoided his dismissal from Northampton had he been more of a initiator? In chapters sixteen and seventeen Murray hints at the fact that though Edwards would entertain with great hospitality and yield complete attention to any who came to him, he made few house calls--which was customary for a pastor in that day. Murray comments that Edwards simply found his sermon preparation, writing and study to be more profitable and in alignment with his gifts. Since his gifts were exercised best in the study that is where he spent the majority of his time.
Perhaps Edwards as missionary is the least known aspect of his career because it was during this time that he wrote his major works, including Freedom of the Will, True Virtue and Original Sin which are center stage subjects of academicians today. Edwards, after struggling at first, has a substantial ministry to the Indians, white people and literary production. He remains in Stockbridge for over six years until reluctantly accepting a call from the College of New Jersey to be its president. Three months after arriving in New Jersey on March 22, 1758, at the age of 54, Jonathan Edwards died due to a small pox inoculation.
CONCLUSION AND QUESTIONS
Iain H. Murray’s Jonathan Edwards: A New Biography is a fabulous portrait of the life and ministry of Jonathan Edwards. Murray’s documentation forcefully validates his theses and when he refutes another biographer’s thesis, it is done convincingly and with verifiable evidence, not meaningless fluff. Edwards life is wonderfully communicated to the Christian reader. Amazingly, the book would be profitable for a secular person to read if he was interested in Edwards. However, one who is not hospitable to Christ would find the portrayal unrealistic and one-sided. However, the facts seem to point to the reality that Edwards was a godly man and simply left behind few faults for a Christian to point to. While Murray finds little to point a finger at, he does mention that Edwards owned slaves and was not terribly sociable and this may have contributed to his congregation’s eventual termination of him as their pastor.
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1 W. Glyn Evans, “Jonathan Edwards-Puritan Paradox,” Bib Sac, Vol 124: #493, Jan 1967 (52).
2 Murray, 9.
3 Ibid., 7.
4 Ibid., 35.
5 Ibid.
6 Murray, 73.
7 Samuel Miller, cited by Murray, 91.
8 Thoughts Concerning the Revival of Religion, as cited by Murray, 245.
9 Murray, 305.
10 Solomon Stoddard, cited by Murray, 273.
11 cited by Murray, 275.
12 Jonathan Edwards On-Line, Trigsted
13 July 1, 1750 he preached his farewell sermon and his ministry at Stockbridge officially began August 8, 1751, Murray, 368.
14 Murray, 297, citing Works.
March 29, 2019
Ahh, this is difficult for me. I love Edward’s commitment to his studies but he seemed distant from his own people. He wouldn't make a point to visit other members of the congregation, sometimes he might if they were really sick, and he was hard to relate to since he isolated himself from almost all distractions. He was an academically driven pastor in a village of farmers, which is excellent, but he was not nearly as condescending as I think he should have been. He was an okay preacher who was used incredibly by God. As a leader, he seemed to delay on matters that could have been addressed immediately, such as the communion controversy in 1749-50, which lead to a majority vote against him to leave. Even though he had served at this church in Northhampton for 23 years! Incredibly though he still thought God had more for him to do so he moved into a village on the Western front to serve the Indians placing him in danger of frequent attacks. // Aside from all the wonderful things we know about Jonathan Edwards, yes I love (and have read) his religious affections, invaluably insightful, I love his ambition to pursue holiness in the way by creating a set of resolutions to follow early on in his life. But, to be honest, Edward’s is hard to understand today since he was not a people-person. He was a book-person. You need both, and he made many compromises. I feel as though the effect he had on posterity came at the expense of his own people. // What I love most about reading this book though, was reading about how human he was, he dealt with a tremendous amount of criticism. Especially when he started questioning many of the behaviors/signs of religion as well as the conversions during the Great Awakening by calling them inauthentic. And what was up with Israel and Solomon Williams? They are the textbook nightmares for every pastor. Ian Murray could have written a better book too, 3/5 stars.
February 23, 2019
My second favourite biography of all time...and one of my very favourite books ever. I hadn't read it in a few years and I thought it was time. And yes - it was as encouraging and inspiring and convicting as ever. I do love it so. One of the great men of God, humble and longing to please God in all things. Would I possess even a small fraction of his love and passion for God. Murray's writing is - as always - enthralling and uplifting and supremely factual, while also seeking to glorify God in the telling of a story of a man. The book is truly a story of the works of God, not the works of man. And that is what I love. And this book did something all good books should do - it got me pointed to my next read - now reading the diary of David Brainerd, which has continued to deeply convict and encourage me. Oh that I might be more conscious of God and His glories and less desirous of mine own.
April 28, 2018
This is a great book. Edwards' study habits inspire me (13hrs a day!). I look forward to reading his complete works.
For anyone who is like me and has a tendency to be hyper critical of the Church and other Christians, this one is for you:
"To wait to see a work of God without blemishes and faults, is to be like a fool 'waiting at the riverside to have the water all run by'. 'A work of God without stumbling blocks is never to be expected.'"
For anyone who is like me and has a tendency to be hyper critical of the Church and other Christians, this one is for you:
"To wait to see a work of God without blemishes and faults, is to be like a fool 'waiting at the riverside to have the water all run by'. 'A work of God without stumbling blocks is never to be expected.'"
January 21, 2025
Informative history of Jonathan Edwards with copious quotes from Edwards' journals and manuscripts and quotes from authoritative sources produced in the era of Edwards' life. Provides insight into the personal trials and public struggles Edwards' had in his life. Shows that Edwards had more influence on American and English thought than just the Great Awakening.
Rated 4 stars to leave room for a book that really impacts the reader.
Rated 4 stars to leave room for a book that really impacts the reader.
April 12, 2022
Just great. This took me longer than I had hoped (working gets in the way of things). But I found it helpful to learn more about Edwards. This biography is encouraging, and it is good to stop and slow down. It felt like I was transported to 18th century colonial America and I was encouraged to seek to study God and follow after Him like Edwards did. Great read!
September 10, 2022
As usual Iain Murray brings his A game to his writing. I learned so much about Edwards that I did not know from reading, particularly with his struggles at North Hampton. Having Edward's two volumes on my shelf and read from time to time I understand that his works are more influential than even he was in his lifetime. Would recommend this book for anyone interested in the life of Edwards.
June 14, 2021
Had to read it for work. Was really disgusted by the attempt to gloss over the fact that Edwards was a slave owner. The story of being a missionary to the Native Americans is handled poorly and disrespectfully to the Native tribes.
Not surprising, exactly, but unpleasant nonetheless.
Not surprising, exactly, but unpleasant nonetheless.
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