Tag: King James Bible

Mark Ward the Conspiracy Theorist

The Young, Textless, and Reformed8 Comments

Introduction

Mark Ward recently published a pamphlet in November 2020 called, Bibliology for Beginners: What Does the Bible Say About the Bible?. I’m going to do a full analysis on my YouTube channel in the coming weeks, but I ran across something too good not to comment on here. If you’re familiar with Ward’s work, you know that above all else he values that people be “nice” when disagreeing with him and people he likes. He re-emphasizes this on pages 65 and 66 when commenting on Crossway’s “Permanent Edition.”


“This means that when Crossway put out a Permanent Text Edition of their popular and excellent translation, the English Standard Version, promising no more revisions, Christian people should have complained on social media (nicely) and written into Crossway to object (nicely).”

Mark Ward. Bibliology for Beginners: What Does the Bible Say About the Bible?. 65-66.

Now it is comical that Mark Ward simultaneously lauds the ESV as an “excellent translation” while also stating that it is not excellent enough in its current state to be settled. I have said this often, but it’s entertaining to note that modern scholars praise their modern versions while at the same time commenting on the fact that they aren’t good enough to stay the same for more than a decade or good enough to be read in isolation. If it was such an “excellent” translation, why does it go through revisions so often or need to be supplemented with other “imperfect” translations? I imagine Crossway wouldn’t sell a lot of Bibles if they released a marketing campaign around Ward’s idea of “An imperfect Bible for an imperfect church!” Getting back to my point, we see here that Ward values the first commandment of evangelical scholarship so much he included it twice.

It is ironic that Ward very loudly and repeatedly states how much he needs people to be nice while simultaneously offering the harshest and most uncharitable critiques of people who disagree with him. He slaps people with the same hand he offers fellowship, but it’s fine as long as he does it with a soft voice and plenty silly, quirky, quips and analogies. If you don’t believe me, he literally compares the transmission of the Bible to the germs left on a cookie that one of his kids licked from top to bottom and put back in the cookie jar. In this article, I am going to demonstrate that Ward seems to have an extremely conspiratorial view of what he calls “KJV Onlyists.”

Wide Eyed Conspiracy Theories

On page 67, Ward offers the most honest definition of “KJV Onlyism” employed by Critical Text advocates.

“KJV-Onlyists insist that the KJV is the only truly trustworthy translation of Scripture. It is, they say, the best translation of the best texts.”

Mark Ward. Bibliology for Beginners: What Does the Bible Say About the Bible?. 67.

I have been saying for a long time that men like Ward and James White define “KJV Onlyists” as anybody who reads a KJV, but here he says it clearly. What my reader needs to recognize is that when people use the term “KJV Onlyist,” they are not talking about the views of people who graduated from Ward’s Alma Mater. They are talking about anybody who reads a KJV.

After defining “KJV Onlyism,” Ward continues to produce one of the most unhinged takes I have ever seen on page 68.

“It must be pointed out that most KJV-Only Christians believe that the vast majority of Christians who can read Greek and Hebrew are stupid, crazy, or evil (rather than simply wrong) – dupes, dummies, or devils involved in a plot to undermine the Bible’s teaching about Christ’s deity. KJV-Onlyism is, in other words, a conspiracy theory.”

Mark Ward. Bibliology for Beginners: What Does the Bible Say About the Bible?. 68.

In a remarkably matter-of-fact statement made by Ward, he actually alleges that “most KJV-Only Christians” believe in a vast conspiracy propagated by “stupid, crazy, or evil” Christians. He shockingly insinuates that people who read the KJV believe that “vast majority of Christians who can read Greek and Hebrew” are “dupes, dummies, or devils involved in a plot to undermine the Bible’s teaching about Christ’s deity.” This is by far the most absurd thing I have read in a very long time. There is a difference between somebody saying, “This textual variant teaches something different about the divinity of Christ” and “There is a vast conspiracy to take Christ’s divinity out of Scripture.” Ironically, there are many people in Ward’s camp who allege that a conspiracy took place in the early church to add Christ’s divinity into the text, and that is pretty mainstream!

I will do my best to pick through Ward’s wild ideas. In the first place, the number of Christians who can read Greek and Hebrew is astonishingly small. Secondly, this statement demonstrates that the foremost recognized “KJV Scholar” hasn’t the slightest clue who actually reads the KJV. I suspect this could be due to the fact that he believes nobody can actually read the KJV. It seems that in order to make sense of why people read the KJV, Ward has concocted a world in which there is a massive group of conspiracy theorists in the church. This must be the only reason somebody would read a KJV! Instead of charitably stating that people who read the KJV simply disagree with the conclusions of modern textual scholarship, he sends his reader off the deep end into a ridiculous conspiracy theory that KJV readers are unhinged conspiracy theorists. Even though Ward states that “They say” that it is because the KJV is the best translation of the best texts, Ward posits that the true reason is a rampant conspiracy theory plaguing the church.

Conclusion

It’s funny how Critical Text advocates cannot write a book about their theology without talking poorly about the KJV and those who read it. In Ward’s case, it seems he got done watching CNN and realized that the “QAnon” strategy could also work in the realm of the Bible translation debate. Here’s the strategy:

  1. Find a conspiracy theory
  2. Misrepresent the conspiracy theory
  3. Paint all people from the group you don’t like as the same as those conspiracy theorists

There are certainly people that believe as Ward has described above, just like there were/are people who believe things on anonymous message boards. The same way that CNN paints “most conservatives” as “QAnon,” Ward paints “most KJV Onlyists” as conspiracy theorists. This is honestly embarrassing and I’m not sure who signed off on actually publishing these statements. It is such a bad take, in fact, that it is a conspiracy theory in itself. If Ward truly values being nice and charitable so much, it makes zero sense to call most of the 55% of people who read a Bible conspiracy theorists.

Overall, I found Ward’s take highly entertaining. He would rather believe that most KJV readers are conspiracy theorists than actually look at the arguments and interact with them. If anything, this should be encouraging to my readers who are TR advocates because the Critical Text guys have resorted to CNN arguments in their attempts to justify their text. When it comes down to it, Critical Text advocates have openly admitted that they have no ultimate standard by which they judge texts (James White), and that they don’t have a text today (Dan Wallace). I’ll leave my reader with four quotes, which are mostly for Mark Ward, because I know that he reads my blog.

“It is found again in the words of Jesus, who said, ‘The Scripture cannot be broken’ (John 10:35).”

Mark Ward. Bibliology for Beginners: What Does the Bible Say About the Bible?. 30.

“Even if the text of the Gospels could be fixed – and, when viewed at the level of object and material artifact, this goal has never been achieved”

Knust & Wasserman. To Cast the First Stone. 15.

“Think about this: if we need the testimony of a professional historian to testify that the testimony of Luke the Apostle is reliable, then who’s going to testify that the professional historian is reliable?”

Mark Ward. Bibliology for Beginners: What Does the Bible Say About the Bible?. 42.

“At some point, we’re just going to have to trust someone – why not let it be God?”

Mark Ward. Bibliology for Beginners: What Does the Bible Say About the Bible?. 42.

The Absurdity of Anti-KJV Rhetoric

The Young, Textless, and Reformed2 Comments

Introduction

There are a number of reasons people choose a Bible translation. For those in the Modern Critical Text crowd, it’s often the same logic that caused many people to vote for Joe Biden – because he wasn’t the other guy. In the same way, the modern axiom seems to be, “So as long as it’s not the KJV it’s fine.” In fact, this is exactly the logic found in mainstream, “Reformed” New Testament exegesis textbooks such as How to Understand and Apply the New Testament authored by Andrew Naselli. All translations are permissible, even the Message, so as long as it’s not the KJV. The Living Bible even has more to offer than the King James, according to Naselli!

This, in my opinion, is astronomically stupid. There are plenty of reasons to believe that the King James is the best available translation without believing that the English of the King James was re-inspired. This is true, even if the modern scholars and armchair warriors disagree. In this article, I will examine two common arguments made by anti-KJV Christians to see if what they say actually makes any sense.

Reading One Bible Version is Bad

This is a rather common complaint from the Modern Critical Text crowd. They suppose that being an “onlyist” is a bad thing. Yet when we look at this claim simply, it doesn’t make all that much sense. There are plenty of people who read the NIV and only the NIV. Same goes with the ESV and the NASB. They do this because they prefer one translation over another. Despite this being quite common, I’ve never seen a Gospel Coalition article condemning people for preferring the ESV or people writing books about people who only read the ESV. What this reveals is that the issue, at least when considered broadly, is not with people only reading one translation, the problem is with the KJV itself. So when somebody says, “I just have an issue with people who only read the KJV because they believe all of the other translations are bad,” they are really saying that they just don’t like that people read the KJV. It’s okay if somebody only reads the ESV, just not the KJV.

The problem is not with the “Onlyist” part of KJVO, it’s the “KJV” part of KJVO. Ironically, when I was in the critical text crowd, I constantly saw people bickering, especially on behalf of the NASB, about how their choice translation is the BEST translation. This may be news for some people, but it’s okay to have an opinion about which translation is best. It demonstrates that somebody cares about the words on the page of their Bible. It’s actually more concerning, in my opinion, when people give so little concern about the words in their Bible that they actually think all Bibles are made equal. This is drawn to its absurd end when respectable scholars such as Andrew Naselli defend the MSG in a textbook marketed to Reformed Christians. If somebody says it is more profitable to read the MSG than the KJV, what would you say the real issue is? If Naselli and the critical text advocate’s only issue is “Onlyism,” I’d like to see a chapter dedicated in the next “Reformed” textbook about why “ESV Onlyism” is heresy. Of course they won’t because the issue isn’t with “Onlyism,” it’s with the KJV.

KJV Onlyism is Bad Because it Rejects Modern Translations

The premise of this argument assumes that modern translations are not bad, or that somebody is not allowed to believe that modern translations are bad. This again, is absurd. The scholars who claim to specialize in this topic, such as Mark Ward and Dan Wallace, admit as much when they say there are no perfectly accurate modern translations. They write this off as the inevitability of sinners having produced them, but secular scholars accurately translate things all the time. Modern Scholars talk about modern translations like a mother talks lovingly about her child who got held back two years in grade school. “He’s gets the answers wrong a lot, but he has a huge heart and has a lot to offer in other areas.”

If the modern Bible translations, by admission of the scholars, get it wrong a lot, why is it so absurd when people choose something else? If the top scholars tell Christians that reading all modern translations is profitable because none of them get it 100% right, is it possible that the “KJVO” crowd might be onto something? Who am I kidding though, it might pain a modern critical text advocate to be overly charitable to people who read the KJV or admit that a gap-toothed KJVO might be correct about something. This again highlights that the real issue that the modern critical text advocate has is with the KJV and nothing else.

Further, people that don’t read the KJV reject modern translations all the time. There is a reason John MacArthur made his own translation rather than subjecting himself to the NASB 2020. Is John MacArthur now a Legacy Bible onlyist? Should somebody write treatises against him too? I’d like to see Mark Ward issue a “sincere” offer to John MacArthur like he did to Trinitarian Bible Society to convince him to change his ways. Since rejecting translations is common in the modern critical text crowd, it seems reasonable to say that rejecting Bible translations isn’t the unforgiveable sin of somebody who reads the KJV. As one would expect, reading the KJV is the unforgiveable sin of the person who reads the KJV.

Conclusion

Whenever I interact with people who think they doing the world a service by eradicating “KJV Onlyists” from the face of the earth, it always comes to light that they aren’t actually talking about “KJV Onlyism.” I run a somewhat-popular blog in the “KJV Only” world and I have only ever had one person in support of Peter Ruckman comment on my blog or YouTube. Ultimately, the term “KJVO” is just another tool for people to bludgeon people on the internet. If you actually make somebody define what they mean by “KJVO,” they are simply talking about people who read the King James. The great sin of only reading one translation, despite being something that many people do, is only wrong when that one translation is the KJV.

I have pointed this out before on this blog, but the “KJV Onlyists” seem to be the only people that are actually paying attention to what the scholars are saying. Scholars are praised for saying the same exact thing that “King James Onlyists” are saying. The “KJV Onlyist” will say that all modern translations have error, and that is why they read the KJV. Dan Wallace will say the same thing and he gets invited to speak in your churches and seminaries. So what makes the “KJV Onlyist” different than Dan Wallace? Dan Wallace doesn’t read the KJV. The problem that modern critical text advocates have is not with “KJV Onlyism,” it is with the KJV.



“We do not have now – in any of our critical Greek texts or in any translations – exactly what the authors of the New Testament wrote. Even if we did, we would not know it. There are many, many places in which the text of the New Testament is uncertain.”

Elijah Hixson & Peter Gurry. Myths & Mistakes in New Testament Textual Criticism. xii. Quote by Dan Wallace.

The real problem is when somebody believes that the theology behind the above Dan Wallace quote is less dangerous than believing than God has preserved His Word and the KJV is an accurate translation of it. Perhaps we will see some scholars writing treatises about that in the future, but I won’t hold my breath.

Authorized Review – Chapter 1: A Strange Start

The Young, Textless, and ReformedLeave a comment

This article is the second in a series reviewing Authorized: The Use & Misuse of the King James Bible. 

Introduction

In the first article of this series, I highlighted several key observations from the introduction of Mark Ward’s book, Authorized: The Use & Misuse of the King James Bible. Notably that most people who read a Bible read the KJV (55%), that Mark Ward can read the KJV, and that the audience for this work seems to be those who do not read the KJV. The goal of this work seems to be to bolster the narrative that the KJV should be retired due to its lack of readability. In chapter 1 of the work, Ward gives the reader five things we lose as “the church stops using the KJV.” 

He opens the chapter by listing some of the English Bibles leading up to the KJV to demonstrate that retiring Bible translations is a normal part of the Bible translation lifecycle. What he does not tell his reader is that these Bibles which were retired leading up to the KJV were extremely similar to the KJV, and presented to the reader the same text form as the KJV. The largest shift from these Bibles to the KJV was spelling and typesetting. In other words, these Bibles really weren’t all that different from each other. What is described as a normal process doesn’t offer the kind of analysis I would have hoped for. The KJV was produced at the end of a technological advancement – the printing press. It would have been nice to see more thoughtful analysis on what technological or scholarly change resulted in the “translation lifecycle” being kicked off the second time. Considering how long the KJV ruled supreme, the sudden advocation for it’s retirement is not what I would consider a normal process.  

The shift from the KJV to modern translations isn’t as simple as updated spelling and syntax. It involves changing and removing verses from the underlying text and applying different translation methodologies. This is a huge gap that is completely ignored in Ward’s analysis. Ward says, “I don’t think many people have carefully considered what will happen if we all decide to let the KJV die and another take its office” (Ibid., 5). This signals that Ward believes he is writing to an audience who has not considered these issues, which points again to the reality that his audience are those who are not familiar with the KJV and its history and impact. Those that have not made such considerations are likely in the camp of people who have already adopted a modern translation. In this article, I will review Ward’s take on the “what we lose” discussion by evaluating his commentary on each of the five things. 

We Lose Intergenerational Ties in the Body of Christ 

Ward begins this section by appealing to an anecdote where his Grandma gifts his children their first Bibles due to, by his own admission, indecisiveness. 

“I spent an inordinate amount of time before marriage considering which Bible translations I would hand to my children (inordinate because I didn’t even have a girlfriend at the time). I dithered so long in this decision, even after marriage and the birth of my three children, that Grandma ended up deciding for me by buying the kids Bibles. And one of the reasons I struggled so hard was that I knew that if I didn’t hand my kids KJVs I would be severing some rich connections between them and their heritage.”  

Ibid., 6

Ward rightly notes that if he rejected this gift, he would be “severing some rich connections between them and their heritage.” Ward makes many powerful points here. The KJV connects Protestant Christians to their heritage, helps them become “skilled readers”, gives them easy access to the theological works of the Puritans and other post-Reformation divines, helps them understand the theological lexicon of English Christianity, helps them understand the hymns and psalms sung in churches today, and even provides a connection to the older generation who grew up on the KJV. 

Despite this powerful argument for retaining the KJV, Ward ends this section by stating that while the strings that connect Protestants to the past are important, “we can’t keep all the strings. Some of them must or even should be cut. But let’s at least be aware of what we’re doing” (Ibid., 8). This section exemplifies the paradoxical nature of Ward’s thesis. In one breath, he gives great reasons for retaining the KJV, and at the same time argues that modern Christians should cut ties with it. This is, as I’ve come to recognize it, is a trademark of Ward’s rhetorical strategy. What the careful reader will notice is that Authorized offers many strong arguments to actually retain the KJV while simultaneously dismissing these reasons as unimportant.

We Lose Scripture Memory By Osmosis 

This section does a great job demonstrating the the damage that has been caused by the inundation of Bible translations into the Christian church. 

“When an entire church, or group of churches, or even an entire nation of Christians, uses basically one Bible translation, genuinely wonderful things happen.”

Ibid., 8

If it is wonderful for the church to share a translation, what word should we use to describe a Christian church that does not have a unified text? Awful? Dreadful? There is tremendous value in a church sharing the same translation, which Ward highlights in this section. In addition to Ward’s point, which is that much of Scripture is memorized in community, I will add that theology can be done more effectively in a community with one Bible. Unlike the Bibles leading up to the KJV, modern Bibles take different textual and translational choices which change the meaning of passages. In the best case scenario, competing translational choices add an additional step of exegesis into the church by forcing members to decide which translation is better, rather than simply being taught by the same text. I cannot tell you how many times I’ve sat in a Bible study that devolved into debates over which translational choice is the “best.” Here is yet another example of where Ward provides a powerful argument against his own thesis, which we will see later is to read a plethora of translations.

Ward then makes one of the most compelling arguments from God’s providence in favor of the KJV.


“But no other translation seems likely to serve in the role [of a unified translation]. If indeed the King is dying, it is just as sure that none of his sons or cousins have managed to become the heir apparent.”

Ibid., 9, brackets added

In other words, the Christian church had unity under one translation for centuries, now they do not, and it does not appear that this will happen in the age of modern translations. This is a point often presented by KJV advocates – that it will not change, and the church can rally around it. If there is no hope for unification around a single modern translation on the horizon, it seems to make more sense to rally around a translation that most of the church already reads.

We Lose a Cultural Touchstone 

Ward opens this section by again comparing the shift from the KJV to modern versions to the shift from the KJV predecessors by using the Coverdale Bible as an example. The KJV is a polished and refined pinnacle of the translations produced during this time in history, which explains the dominance of the KJV during that time and beyond. The largest difference between the Coverdale and KJV is updated spelling and typesetting, and the modern reader would have a much harder time with the Coverdale for this reason. See John 1:1-2 as an example.


“In the beginning was the worde, and the worde was with God, and God was ye worde. The same was in the beginning wt God.” 

The Coverdale is actually a great example of a Bible that needed an update for standardized spelling, and the KJV was a perfect successor. It was also based in Tyndale’s New Testament, which the KJV retains up to 95%. Comparing the Coverdale to the KJV is like comparing a red delicious apple to a honeycrisp apple, whereas comparing the KJV to the NIV is like comparing an apple to a grapefruit. It is important that the reader understands the rhetorical tool Ward is employing here. 

It is interesting that Ward then employs Dawkins and Hitchins, infamous critics of Christianity, to rebuke himself and the modern Christian church. Here is Hitchins on the importance of the KJV:

“A culture that does not possess [the KJV’s] common store of image and allegory will be a perilously thin one. To seek restlessly to update [the Bible] or make it “relevant” is to miss the point, like yearning for a hip-hop Shakespeare.”

Ibid., 11

Even the heathen can recognize the importance of the KJV. Ward finishes the section by making a theological blunder. He states that Hitchens is “confusing ‘the Bible’ and translations of the Bible.” Here is a reminder to the reader that an accurate translation of the original languages is the Bible. The Scriptures were immediately inspired in the original languages, and accurate translations of these texts are mediately inspired and are equally the Bible (WCF 1.8, LBCF 1.8). This theological mistake is often used against people who advocate for the use of a single translation. What most people who make this argument don’t realize is that it sets a precedent for an undefined Bible.

We Lose Some of the Implicit Trust Christians Have in the Bibles in Their Laps 

It is difficult to understand at this point why Ward has argued to sever ties with the KJV. Not only has he made several compelling arguments for it’s retention, he has eviscerated any case that can be made for adopting a modern translation. 

“It follows on from the second point: as the KJV fades, so does at least some of the trust Christians have in their Bible translations.”

Ibid., 11

“Bible translations succeed or fail based on Christian trust, because only a vanishingly small percentage of Bible readers can, and even fewer do, go through the laborious process of checking their English translations against the Greek and Hebrew. The vast majority of Bible readers simply take—they have to take—the word of others that the translations in their laps are faithful. When scholarly Christians and ministry-leading Christians go to battle over Bible translations, in dog fights far above the it’s-all-Greek-to-me heads of people in the pew, some of the flak falls on the flock.”

Ibid., 12-13

Not only does Ward point out that ever-evolving translations diminish trust that Christians have in their Bible, but also that the modern method of Bible reading imposes a gate keeping process that pressures Christians to be bound to a lexicon while reading so that they can understand what “it really says in the original.” The layman is encouraged to learn Greek and Hebrew to understand the “true” meaning of their English Bible, rather than simply reading what’s on their lap. I have argued before that this establishes a neo-papacy with the academics as pope. You can’t read your Bible for yourself, the scholars must tell you how to read it, what verses to read, and how those verses ought to be translated.

We Lose Some of the Implicit Trust Non-Christians Have in Scripture 

The title of this section speaks volumes to the damage that has been done in the last 100 years. I recall a recent debate where a belligerent atheist held up a KJV, tried to throw it in the trash, and then held up a blue Nestle-Aland text to his Christian opponents and mocked them for not having a Bible. While I do not think the critiques that Atheists have of Holy Scripture are particularly important, it demonstrates how devastating the current state of the English Bible is to Christian apologetics. Ward takes notice of this as well.

“The more Bible translations we have, and particularly the more Christian fur they see flying over them on the Internet, the less reason non-Christians will have for believing that the Bible speaks with one voice. A rising tide can sink all boats, at least a little.”  

Ibid., 13-14

He again quotes Hitchens:


“Not to over-prize consensus, it does possess certain advantages over randomness and chaos. Since the appearance of the so-called “Good News Bible,” there have been no fewer than 48 English translations published in the United States. And the rate shows no sign of slackening. Indeed, the trend today is toward what the trade calls “niche Bibles.” These include the “Couples’ Bible,” “One Year New Testament for Busy Moms,” “Extreme Teen Study Bible,” “Policeman’s Bible,” and—somehow unavoidably—the “Celebrate Recovery Bible.” (Give them credit for one thing: the biblical sales force knows how to “be fruitful and multiply.”) In this cut-price spiritual cafeteria, interest groups and even individuals can have their own customized version of God’s word.”

Ibid., 14-15

Ward ends this section with a powerful retort to the atheist’s critique when he says,

“As it is written in the prophets: ‘Ouch.’”

Ibid., 15

We often hear that the Modern Critical Text is necessary for apologetics, yet in Ward’s own words we see that this is not the case.

Conclusion

In the first chapter of his book, Ward makes a compelling argument for the benefit of retaining the KJV, and highlights the damage that modern versions have had on unity in the church and Christian apologetics. Ward lightens the mood by presenting his reader with what seems to be a poorly placed joke.



“Should we permit the KJV to slide into disuse, when we lose so many things of value along with it? Okay, maybe the bath water is getting a bit tepid, but the babies—think of the babies!”

Ibid., 16

Yes, after demonstrating the serious problems modern versions have caused and the opinions of prominent atheists on the matter, Ward feels it is appropriate to offer his reader some light-hearted humor. He ends the chapter by asking, “What do we do with the KJV?” I think a more appropriate question is, “What do we do with Mark Ward?” How is the reader of Authorized supposed to reconcile his paradoxical thesis?

Thus far in Authorized: The Use & Misuse of the King James Bible, Ward has shown his reader several important realities: The first is that of the people who read their Bible, most read the King James Version. The second is that there is a tremendous benefit to the unity of the church and to Christian apologetics in retaining a unified translation. The third is that there is no other translation that has taken the spot of the KJV or can take the spot of the KJV. Despite this, it seems that Ward is working towards telling us why we should cut ties with the KJV. As a KJV reader, Ward has done a great job in reassuring me that my decision to put down my ESV was the right call. 

A Review of “Authorized: The Use & Misuse of the King James Bible”: Introduction

The Young, Textless, and Reformed8 Comments

Introduction 

I wrote the first article on the “Young, Textless, and Reformed” blog on September 4, 2019. Since then, I have sought to tackle the theological problems of the Modern Critical Text, the CBGM, the modern doctrine of inspiration, as well as to shine light on many of the positions of the men and women who are actively involved in creating Bibles for the Christian church. I have examined the weaknesses of the Chicago Statement on Biblical Inerrancy, and presented the Scriptural and historical theological position of Protestant Christianity. Up until this point, the focus of this blog has been especially to examine the theological implications of the modern critical methods and associated texts. Having said what I have to say regarding that, I want to now turn to reviewing a work by Mark Ward called “Authorized: The Use & Misuse of the King James Bible.” 

My goal in reviewing this work is manifold. I want to use it as an opportunity to examine the power of rhetoric, to clarify places of misrepresentation or perhaps misunderstanding within the pages of Ward’s work, and to present simple counter arguments to the many claims made by Ward. I want to provide an analysis and in some places, refutation, of the content found within Ward’s work. In this introductory article, I will begin reviewing the introduction by taking a look at three notable components of Ward’s work – rhetoric, anecdotes, and a narrative. 

Rhetoric, Anecdotes, and a Narrative

Rhetoric

Beginning with the cover of Authorized: The Use & Misuse of the King James Bible, the reader is introduced to the whimsical tone of Mark Ward. Starting with the title, the reader can expect to encounter at least two major themes: How the King James Bible (KJV) can be used, and how it can be misused. The introduction gives the reader a good idea of how the rest of the book will feel. Ward weaves facts and quippy commentary together, following this basic formula throughout the work: providing a 1) statistic or statement, followed by 2) some sort of joke or anecdote, and 3) ending with a concluding thought. This pattern is exemplified in the first three sentences of the book. 

“1) Out of every 100 Americans who pulled a Bible off a shelf today, 55 of them pulled down a King James Version. 2) I feel fairly safe in saying that the King James is the only 1611 release still on any bestseller lists. 3) All the same, 55 percent is only slightly more than half, and the trend line is clear—for it started near 100 percent. The English-speaking Christian church, which was once almost completely unified in using the KJV, is no longer unified around a particular Bible translation. Why? Because people say they can no longer understand it.”

Mark Ward, Authorized: The Use & Misuse of the King James Bible, ed. Elliot Ritzema, Lynnea Fraser, and Danielle Thevenaz (Bellingham, WA: Lexham Press, 2018), 1.

The above quote is representative of Ward’s style as an author and exemplifies well-written persuasive writing. To demonstrate this point, note in the quoted passage above. Ward begins with a data point – 55% of Christians who read a Bible read a King James. He inserts a joke, and then provides his opinion that this clearly demonstrates that his interpretation of this number is that King James readership is on the decline. He then offers an explanation for this data point – that people simply cannot understand the KJV any longer. 

This is arguably the most foundational premise of the entire book – that people cannot understand the KJV any longer. Yet this claim is contradicted by the data point he provided in the first sentence of the work, that 55% of Christians who read their Bible, read the King James. That is to say, of the people who read their Bible, most of them can understand the KJV. Further, this explanation leaves the reader wanting for an adequate explanation of this data point. If it is true that people are abandoning the KJV because they can’t understand it, why do most Christians who read a Bible read it? Despite the fact that one of the key textbooks used to train pastors is Bruce Metzger and Bart Ehrman’s The Text of the New Testament: Its Transmission, Corruption, and Restoration, the KJV captures significant readership. It should also be noted that no other translation even comes close to the 55% readership number that the King James enjoys. 

By presenting part of the whole picture, the reader is introduced to a partial explanation, though it is presented as the whole explanation for why the King James Bible, according to Ward, should be on its way out. In doing this, Ward is able to present the case that the only reason people retain the KJV is due to “habit, conviction, or merely a loyalty and love that we quite naturally attach to things we value.” Ward does not address a fundamental group that retains the KJV – those who do so because the underlying manuscript readings are preserved, and that the translation of those readings is most accurate. So we see how rhetoric is a powerful tool used to funnel the reader down a path that neglects to address a primary reason many people retain the KJV. This is a critical flaw with the premise of the book. If the reason people are abandoning the KJV, assuming they are, is due to its difficult vocabulary and syntax, why is it still the most widely read Bible version in the English speaking world? Is it possible that there is more to this story that the reader is not being told? Abundantly so. 

Anecdotes 

Ward’s anecdotes demonstrate that I may be onto something with my first point. 

“I grew up reading and hearing the KJV, and I don’t recall having any trouble with the verbiage. I don’t remember ever being baffled by, “We had been as Sodoma” (Rom 9:29) or “Let him that glorieth glory in this” (Jer 9:24). Early on I felt a sufficient mastery of Elizabethan diction not only to read it but to speak it. I even remember as a third grader asking my beloved teacher, Mrs. Page, if we could all use King James English for a day. (She said yes, but it never happened.… Little kids remember these things.) Somehow toddlers managed to learn this style of speech, in a time before not just antibiotics but Sesame Street.”

Ibid., 1

So it seems that Ward, who grew up reading the KJV, even as a child, had no issues reading and even speaking it. He was taught to read the KJV growing up, and therefore he could read the KJV growing up. This anecdote is devastating to the narrative presented as the introduction continues. The point of highlighting this is that the premise of the book is that people simply don’t understand KJV English, which Ward has seemingly debunked in the first few pages of his book. If anything, he is telling his reader that he was able to overcome the greatest challenge of reading the KJV as a child. Keep this in mind as Ward develops his thesis throughout the book.

The Narrative 

The reader has seen two vitally important pieces of information thus far: That most Christians who read their Bible can understand the KJV, and that Ward can understand the KJV. These facts are not highlighted by Ward himself, but he has said both plainly. This seems to work against his premise that people are abandoning the KJV because “they can no longer understand it.” Here is where the reader is presented with a narrative, which essentially goes like this: “Many people cannot understand KJV English, and therefore it is on its way out, and we should allow it to retire.” 

“But there are people, many people, who insist that KJV English is too difficult. Many of them, in turn, have already jettisoned the KJV.”

Ibid., 1,2

A major theme of Ward’s book is detailing the difficulty of the Authorized Version, though he constantly works against his own argument. Ward goes on to point out that the New York Times, hardly a bastion of intellectuals, frequently uses phrases which find their origin in the King James Bible. He even employs a word found in the KJV, “Hitherto” to further his point, which seems to work against the thesis of his book.

While it is true that people find the KJV difficult to read, it seems, based on the data Ward presents the reader with, that most Christians who read their Bible (55%) do not find it so difficult to read that they abandon it. It appears then that the audience for this work are those “who insist that KJV English is too difficult.” So the premise of the book as found in the introduction does not seem to be based  on Ward’s personal experience reading the KJV as a child, or with the data that says most Bible reading Christians can read the KJV, but rather on the “people, many people,” who cannot understand it. 

Conclusion

The introduction of Ward’s book is interesting. He introduces the reader to data and anecdotes which point towards the reality that the KJV is readable, while setting up a narrative which says it’s not. Further, Ward explains how he himself came to understand KJV English, by being taught KJV English growing up. At the end of the introduction, Ward leaves his reader with this interesting thought:

 
“So what do we do with the KJV? Teach people to read it? Revise it? Chuck it? No, no, and no. Read on.” (Ibid., 4.)

Despite being taught KJV English growing up, Ward argues against teaching people to read it. As I finished the introduction, I got the impression that I was missing something. If the KJV is readable, and Ward could read it as a child, what is the dilemma here? What problem is trying to be solved, and what is Ward’s answer?

In the introduction, Ward makes two observations which seem to be far more important than the thesis of his book:

  1. The transition away from the KJV has brought confusion and conflict within the church 
  2. The Christian church, once unified around the KJV, is no longer unified around a Bible translation

These seem to be far more concerning than low reading comprehension in the church, but maybe I’m alone in thinking that. Interestingly enough, Ward’s audience seems to be those that do not read the KJV rather than those that do. Even though his thesis is a persuasive argument advocating for the retirement of the translation, his introduction gives the impression that the KJV can be read, and not only that, is widely enjoyed.