400th Anniversary of the King James Bible

Today marks the 400th anniversary of what is arguably the greatest Bible translation ever prepared. Standing on the shoulders of John Wycliffe, William Tyndale, Myles Coverdale, John Rogers, William Whittingham, among many other martyrs and scholars; launched at the 1604 Hampton Court Conference by the proposal of that "living library," Puritan John Rainolds, and commissioned by a king with his own anti-Puritan agenda; prepared by a great company of translators, including Rainolds himself, using these translation rules; and ultimately embraced by the vast majority of not only Puritans, who had previously enjoyed their beloved Geneva Bibles, but also the entire Western world for centuries, believers and unbelievers alike in their own way; the King James Bible represents the high-water mark of English Bible translation.

It was on May 2, 1611, that the King's Printer, Robert Barker, published what became known both as the 'Authorised' and 'King James Version' of the Bible. David Norton notes that it was 'appointed' by King James to be read in all the churches, rather than 'authorised.'

David Norton, A Textual History of the King James Bible, p. 46:

The finely engraved title page, by Cornelius Boel, reads:

The Holy Bible, Conteyning the Old Testament, AND THE NEW: Newly Translated out of the Originall tongues: & with the former Translations diligently compared and reuised: by his Majesties speciall Comandement. Appointed to be read in Churches. Imprinted at London by Robert Barker. Printer to the Kings most excellent Maiestie. ANNO DOM. 1611.

The use of 'appointed' and the absence of 'authorised' are striking -- the more striking in that the Bishops' Bible after 1565 had been 'authorised and appointed to be read in Churches' (H188). Moreover, there is no official record of authorisation (for these reasons I prefer to call this Bible the King James Bible).

Whether 'appointed' or 'authorised,' we can give thanks to God for the labors of those men who bequeathed to the world a legacy that lives on today, four centuries later. Thankful as I am for the Tyndale and Geneva Bibles, as well the labors of other faithful Bible scholarship, before and after 1611, it is true what T.S. Eliot said (Sunday Telegraph, No. 98 (16th December 1962), p. 7),

The age covered by the reigns of Elizabeth I and James I was richer in writers of genius than is our own, and we should not expect a translation made in our time to be a masterpiece of our literature or, as was the Authorized Version of 1611, an exemplar of English prose for successive generations of writers.

While I am not personally opposed to the ecclesiastical production of new, faithful English Bible translation one day that is based, as was the KJV, on the Majority Text, I have yet to see one among a 20th century landscape strewn with vastly inferior attempts at translation. C.S. Lewis has further rightly noted in a letter to T.S. Eliot that it is "Odd, the way the less the Bible is read the more it is translated (Letters, May 25, 1962).

For those who desire to study the textual and translation issues that underlie the modern attempts to supplant the KJV as the English ecclesiastical text, I recommend the literature of Dean Burgon, Edwards Hills, Theodore Letis, and the Trinitarian Bible Society. Joel Beeke has given his practical reasons for retaining the KJV here. For those seeking assistance in taking up the reading of the KJV, I recommend this aid prepared by Peter Lindstrom. For those seeking to better understand the legacy of the KJV, I recommend Leland Ryken, The Legacy of the King James Bible: Celebrating 400 Years of the Most Influential English Translation.

The King James Version of the Bible is a monument not to the infallibility of man -- it is a fallible translation, yet the best I know of in my native tongue -- but to scholarship and eloquence grounded in fidelity to the Word of God. Thanks be to God for such a faithful labor of love.

It is this thought from the translators to their readers that I would leave with you, friend, in praise of God's Word, which is a spirit that we should all cultivate in love to God and his voice to us:

¶ The praise of the Holy Scriptures

But now what piety without truth? What truth, what saving truth, without the word of God? What word of God, whereof we may be sure, without the Scripture? The Scriptures we are commanded to search. John v. 39. Isaiah viii. 20. They are commended that searched and studied them. Acts xvii. 11 and viii. 28, 29. They are reproved that were unskilful in them, or slow to believe them. Matth. xxii. 29. Luke xxiv. 25. They can make us wise unto salvation. 2 Tim. iii. 15. If we be ignorant, they will instruct us; if out of the way, they will bring us home; if out of order, they will reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle, lege; tolle, lege; Take up and read, take up and read the Scriptures, (for unto them was the direction) it was said unto St Augustine by a supernatural voice. Whatsoever is in the Scriptures, believe me, saith the same St Augustine, is high and divine; there is verily truth, and a doctrine most fit for the refreshing and renewing of men’s minds, and truly so tempered, that every one may draw from thence that which is sufficient for him, if he come to draw with a devout and pious mind, as true religion requireth. Thus St Augustine. And St Hierome, Ama Scripturas, et amabit te sapientia, &c. Love the Scriptures, and wisdom will love thee. And St Cyrill against Julian, Even boys that are bred up in the Scriptures, become most religious, &c. But what mention we three or four uses of the Scripture, whereas whatsoever is to be believed, or practised, or hoped for, is contained in them? or three or four sentences of the Fathers, since whosoever is worthy the name of a Father, from Christ’s time downward, hath likewise written not only of the riches, but also of the perfection of the Scripture? I adore the fulness of the Scripture, saith Tertullian against Hermogenes. And again, to Apelles an heretick of the like stamp he saith, I do not admit that which thou bringest in (or concludest) of thine own (head or store, de tuo) without Scripture. So St Justin Martyr before him; We must know by all means (saith he) that it is not lawful (or possible) to learn (any thing) of God or of right piety, save only out of the Prophets, who teach us by divine inspiration. So St Basil after Tertullian, It is a manifest falling away from the faith, and a fault of presumption, either to reject any of those things that are written, or to bring in (upon the head of them, ἐπεισάγειν) any of those things that are not written. We omit to cite to the same effect St Cyrill, Bishop of Jerusalem in his 4. Cateches. St Hierome against Helvidius, St Augustine in his third book against the letters of Petilian, and in very many other places of his works. Also we forbear to descend to latter Fathers, because we will not weary the reader. The Scriptures then being acknowledged to be so full and so perfect, how can we excuse ourselves of negligence, if we do not study them? of curiosity, if we be not content with them? Men talk much of εἰρεσιώνη, how many sweet and goodly things it had hanging on it; of the Philosopher’s stone, that it turneth copper into gold; of Cornucopia, that it had all things necessary for food in it; of Panaces the herb, that it was good for all diseases; of Catholicon the drug, that it is instead of all purges; of Vulcan’s armour, that it was an armour of proof against all thrusts and all blows, &c. Well, that which they falsely or vainly attributed to these for bodily good, we may justly and with full measure ascribe unto the Scripture for spiritual. It is not only an armour, but also a whole armoury of weapons, both offensive and defensive; whereby we may save ourselves, and put the enemy to flight. It is not an herb, but a tree, or rather a whole paradise of trees of life, which bring forth fruit every month, and the fruit thereof is for meat, and the leaves for medicine. It is not a pot of Manna or a cruse of oil, which were for memory only, or for a meal’s meat or two; but as it were a shower of heavenly bread sufficient for a whole host, be it never so great, and as it were a whole cellar full of oil vessels; whereby all our necessities may be provided for, and our debts discharged. In a word, it is a panary of wholesome food against fenowed traditions; a physician’s shop (St Basil calleth it) of preservatives against poisoned heresies; a pandect of profitable laws against rebellious spirits; a treasury of most costly jewels against beggarly rudiments; finally, a fountain of most pure water springing up unto everlasting life. And what marvel? the original thereof being from heaven, not from earth; the author being God, not man; the inditer, the Holy Spirit, not the wit of the Apostles or Prophets; the penmen, such as were sanctified from the womb, and endued with a principal portion of God’s Spirit; the matter, verity, piety, purity, uprightness; the form, God’s word, God’s testimony, God’s oracles, the word of truth, the word of Salvation, &c.; the effects, light of understanding, stableness of persuasion, repentance from dead works, newness of life, holiness, peace, joy in the Holy Ghost; lastly, the end and reward of the study thereof, fellowship with the saints, participation of the heavenly nature, fruition of an inheritance immortal, undefiled, and that never shall fade away: Happy is the man that delighteth in the Scripture, and thrice happy that meditateth in it day and night.

Every Coast is Jewry

Westminster Confession of Faith, Chap. 21 (1646):

VI. Neither prayer, nor any other part of religious worship, is now under the Gospel either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed:(c) but God is to be worshipped everywhere,(d) in spirit and truth;(e) as in private families(f) daily,(g) and in secret each one by himself;(h) so, more solemnly, in the public assemblies, which are not carelessly or wilfully to be neglected, or forsaken, when God, by His Word or providence, calls thereunto.(i)

(c) John 4:21.
(d) Mal. 1:11; I Tim. 2:8.
(e) John 4:23, 24.
(f) Jer. 10:25; Deut. 6:6, 7; Job 1:5; II Sam. 6:18, 20; I Pet. 3:7; Acts 10:2.
(g) Matt. 6:11.
(h) Matt. 6:6; Eph. 6:18.
(i) Isa. 56:6, 7; Heb. 10:25; Prov. 1:20, 21, 24; Prov. 8:34; Acts 13:42; Luke 4:16; Acts 2:42.

Speaking of the people of God, John Rainolds, the Puritan who proposed and later contributed to the King James translation of the Bible, wrote, The Summe of the Conference betwene John Rainolds and John Hart touching the Head and the Faith of the Church. Penned by John Rainolds and allowed by John Hart for a faithfull report (1584), cap. 8, divis. 4, p. 491:

...with their spiritual sacrifices of praise, they may now sing the songs of the Lord in all places. To them no land is strange; no ground unholy. Every coast is Jewry, every town Jerusalem, every house Zion, and every faithful company, yea, every faithful body, a temple in which they may serve God.

George Gillespie, A Dispute Against the English Popish Ceremonies (1642, 1993), p. 145:

How much more soundly do we hold with J. Rainolds, that unto us Christians, no land is strange, no ground unholy -- every coast is Jewry, every town Jerusalem, and every house Sion -- and every faithful company, yea, every faithful body, a temple to serve God in.

Living Libraries

Harry Emerson Fosdick:

Life is like a library owned by an author. In it are a few books which he wrote himself, but most of them were written for him.

Have you ever known anyone who is a "walking encyclopedia" or a "living library"? Well, I have come across similar expressions a few times in my studies of the Puritans (and the Puritan-minded), so often known not only for their piety but their scholarship and intellectual acumen.

Andrew Willet (1562-1621), the great English Puritan Biblical commentator is described as a "living library." Thomas Fuller, Abel Redevivus, or, The Dead Yet Speaking: The Lives and Deaths of Modern Divines, Vol. 2, pp. 317-318:

...yet I am well assured that he had learned over and to good purpose many learned authors ancient and modern, till he [Andrew Willet] became himself [Gk.], "a living library."

In fact, Thomas Fuller (1608-1661), the famous English Church historian, earned a similar nickname as well. Life of Thomas Fuller, p. 69:

He was a perfect walking library...

John Quarles (1624-1665), son of Francis Quarles (1592-1644) -- both notable British poets -- wrote an elegy upon the death of a dear friend of the family, James Ussher (1581-1656), Irish Anglican bishop, in which the younger Quarles described him as a "living library." John Quarles, An Elegie on the Most Reverend and Learned James Usher, L. Archbishop of Armagh (1656), p. 4:

He was a living Library, in whom
A man might read things past and things to come.

Miles Smith (1554-1624), British bishop and Biblical scholar, was a one of the translators of the King James Bible and the author of its famous Preface. Another bishop described him as "a very walking library."

John Rainolds (or Reynolds) (1549-1607), English Puritan who helped to initiate and translate the King James Bible, is described by Daniel Neal as a "living library." Daniel Neal, History of the Puritans, Vol. 1, p. 440:

He [John Rainolds] was a prodigy for reading, his memory being a living library.

George Hakewill, An Apologie or Declaration of the Power and Providence of God, states that Rainolds had memorized the entire corpus of Augustine, and indeed all classical authors, becoming "a living librarie" and "a third university."

Edmund Staunton (1600-1671), Westminster Divine, was known as a "walking concordance." John Stoughton, Ecclesiastical History of England, Vol. 2, p. 256:

Dr. Edmund Staunton, President of Corpus, has been called a Walking Concordance, on account of his minute knowledge of the Holy Scriptures.

Another Westminster Divine, Richard Capel (1586-1656) was styled a "living library." Samuel Clarke, Lives of Thirty-Two English Divines, p. 311:

He [Richard Capel] was a living library, a full storehouse of all good literature, a judicious preacher, and a sound orthodox divine.

Cotton Mather (1663-1728), American Puritan and historian, wrote of his grandfather English-American Puritan John Cotton (1595-1652), Magnalia Christi Americana, Vol. 1, p. 273, that:

Mr. Cotton was indeed a most universal scholar, and a living system of the liberal arts, and a walking library.

Matthew Slade (1569-1628), English divine who took up academic duties in Holland, was also said to be a "walking library." Anthony Wood, Athenae Oxonienses, Vol. 2, p. 154:

...he [Matthew Slade] was esteemed, by all that knew him, an excellent Latinist, a good Grecian, one well read in profound authors, a stiff enemy to the Socinians, and a walking library.