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Riders of the Wrecking Machine: Part One: Fruit of the King James Version
The Greek text of Desiderius Erasmus (1467-1536) - The Textus
Receptus - was in large part what inspired the
Protestant Reformation. Erasmus published five editions of the Textus
Receptus, in 1516, 1519, 1522, 1527 and 1535. The English King James
Version used in large part later editions of the Textus Receptus.
The First Fruit of the Greek text created from five to ten
Byzantine Greek texts by Erasmus was the Reformation itself.
Martin Luther's German Bible, important for the Reformation,
appeared in 1634. Luther used the Second Edition of the Erasmus Textus
Receptus for his German New Testament, which he translated before the
Old Testament.
The King James Version has been used by English speaking peoples for
almost four hundred years and has brought many to salvation. It was
used in many great revivals. Gerald R. McDermott says of the 18th
century Great Awakening
that "Yet within a decade the greatest evangelical awakening since
the Reformation broke out across America, England and the Continent.
By the time it subsided, the political and social cultures of the
Anglo-American world had been forever changed. Christian values had
left their mark on the world beyond the church."
That was fruit of the King James Version in action.
There were two large 18th century revivals inspired by the King
James Version, The Great Awakening in the American colonies, and the
English Evangelical Revival.
McDermott says "So in the 1720s and 1730s, after decades of feeling
that true religion was dying, American and British evangelicals
turned to prayer for such an anointing. The first answers seemed to
come in 1734-35 with the Connecticut River Valley revivals, led by
Jonathan Edwards' congregation at Northampton, Mass. Then the same
pattern appeared elsewhere. Days of fasting and prayer preceded
revivals at Gloucester, Halifax, and Middleborough, Mass. The first
signs of revival at Portsmouth, N.H. and at Wrentham, Mass., appeared
during fast-day services. And in August 1743 Rev. John Sutherland in
Golspie, Scotland, started three prayer groups to pray for an
outpouring of the Holy Spirit. A year later, revival fell. Seventy
people were converted in his church alone."
Jonathan Edwards was very likely using the King James.
McDermott goes on to say that "George Whitefield was the catalyst for
the largest explosion of religion in 1740. A mere 24 years old, he
preached more than 175 sermons in a 45-day whirlwind tour of
Massachusetts and Connecticut. Most of his sermons were preached to
immense crowds; his farewell sermon in Boston was heard by 20,000."
"But if some clergymen were responsible for first sharing the news,
it was the laity who took the message and ran to their neighbors.
Unlike awakenings in previous centuries, the 18th-century awakening
was propelled primarily by laymen, not clergymen. Even Edwards, the
awakening's first great leader, said the momentum came from below,
especially young people, whose "lay testifyings" produced a "great
noise" that was heard throughout the region."
"The revivalists believed the Holy Spirit's presence would be
palpably manifest. Edwards believed that the Spirit could be
discerned, that he moved a congregation "by a mighty invisible
power," and he sometimes caused a "visible commotion." The above is
from: http://www.christianword.org/revival/wakeup.html
Some historians say that the Great Awakening of the 1734-1740 period
had such an impact upon the culture of colonial America that the
colonists had the backbone
to take on the British, who had the top Navy and Army in the world.
In England, John Wesley (1703-1791), founder of Methodism, preached
many sermons and led tens of thousands to Christ
with the King James Bible. Francis Asbury (1745-1816), one of
Wesley's contemporaries,
carried the King James Version thousands of miles throughout the U.S. in his
saddlebags and saved thousands. David Brainard
(1718-1747), brought it to the American Indians. Charles Spurgeon
(1834-1892) preached the KJV to millions more
KJV4
There was what is called a Second Great Awakening in New England,
Kentucky, Tennessee and in other states from about 1800 to 1830. This
great revival was started by the preaching of James McGready in Logan
county, Kentucky in 1800. Charles G. Finney held revivals from 1824 to
1837 in New York state. This Second Great Awakening lasted about 30
years. In 1800 to 1830 American Christians were almost all using the
King James Version. The
first copy of the King James Bible known to have been brought into the
colonies was taken by John Winthrop to Massachusetts in 1630.
Gradually the King James Bible replaced the Geneva Bible among the New
England Puritans and became the one English Bible of Americans until
late in the 19th century.
Teaching and Learning: American Religions to 1870: American Religions to 1870 Website Visuals
And so the King James Version was used for the two great revivals in
America, the first from about 1734 to 1740, and the second in 1800 to
1830. These revivals - which put the stamp of the King James Version
on American culture of the 18th and 19th centuries - were not the
only fruit of the KJV among English speaking peoples. Millions in
England,South America, Canada, Australia, New Zeeland and elsewhere have
been convicted of sin and saved by preaching from and personal reading
of the KJV.
Christians in England had sent out missionaries who used the KJV and
translations of it into native languages to convert many people over
the world. Following the second Great Awakening, the American world
wide missionary
movement continued. J. Hudson Taylor was the first American missionary to
inland China in 1865. Tape Six: The Secret Society at the Church of Philadelphia
Since then, thousands of American missionaries have gone to foreign
lands, carrying the KJV, to "Go thee therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost. (Matthew 28: 19)"
Those who defend the new Bible versions might argue that Billy
Graham"s preaching has led many to salvation, and he promotes the
NIV. But they paint themselves into a corner if they bring up Billy
Graham. He had an emotional appeal, but he made too many statements
opposed to Bible doctrines. In addition,
while Graham was holding his crusades, belief in the
Bible was declining, America was moving farther into a post-
Christian culture, gnostic mysticism was sometimes posing as Holy
Spirit spiritual experiencing, the New Age Occult religion got going
after about 1968 and even Christians were acting more and more in
immoral ways.
Can the advocates of the new Bible versions, based on the
Westcott-Hort 1881 Greek text, claim to have produced the same kind
and same amount of fruit produced by the Textus Receptus and the King
James Version? Its true that the New International Version has been
around less than thirty years. The New American Standard came out in
1971, and the Revised Standard in 1952. But the English Revised
Version was published in 1881 and its American counterpart, the
American Standard Version in 1901, enough time to generate some fruit.
Have these versions produced fruit comparable to the KJV?
On Chapter 1
it is said that
"...the fundamental difference between the New Testament in the
American Standard Version, Revised Standard Version, New English
Bible, Today's English Version, New American Standard Bible, New
International Version, etc., on the one hand, and in the AV (King
James Version) and NKJV on the other is that they are based on
different forms of the Greek text. (There are over 5,500 differences
between those two forms."
The NKJV may be based on the Textus Receptus instead of Westcott-Hort
but it also has problems in its doctrines and in the way it states
them.
The Greek text of Desiderius Erasmus (1467-1536) - The Textus
Receptus - was in large part what inspired the
Protestant Reformation. Erasmus published five editions of the Textus
Receptus, in 1516, 1519, 1522, 1527 and 1535. The English King James
Version used in large part later editions of the Textus Receptus.
The First Fruit of the Greek text created from five to ten
Byzantine Greek texts by Erasmus was the Reformation itself.
Martin Luther's German Bible, important for the Reformation,
appeared in 1634. Luther used the Second Edition of the Erasmus Textus
Receptus for his German New Testament, which he translated before the
Old Testament.
The King James Version has been used by English speaking peoples for
almost four hundred years and has brought many to salvation. It was
used in many great revivals. Gerald R. McDermott says of the 18th
century Great Awakening
that "Yet within a decade the greatest evangelical awakening since
the Reformation broke out across America, England and the Continent.
By the time it subsided, the political and social cultures of the
Anglo-American world had been forever changed. Christian values had
left their mark on the world beyond the church."
That was fruit of the King James Version in action.
There were two large 18th century revivals inspired by the King
James Version, The Great Awakening in the American colonies, and the
English Evangelical Revival.
McDermott says "So in the 1720s and 1730s, after decades of feeling
that true religion was dying, American and British evangelicals
turned to prayer for such an anointing. The first answers seemed to
come in 1734-35 with the Connecticut River Valley revivals, led by
Jonathan Edwards' congregation at Northampton, Mass. Then the same
pattern appeared elsewhere. Days of fasting and prayer preceded
revivals at Gloucester, Halifax, and Middleborough, Mass. The first
signs of revival at Portsmouth, N.H. and at Wrentham, Mass., appeared
during fast-day services. And in August 1743 Rev. John Sutherland in
Golspie, Scotland, started three prayer groups to pray for an
outpouring of the Holy Spirit. A year later, revival fell. Seventy
people were converted in his church alone."
Jonathan Edwards was very likely using the King James.
McDermott goes on to say that "George Whitefield was the catalyst for
the largest explosion of religion in 1740. A mere 24 years old, he
preached more than 175 sermons in a 45-day whirlwind tour of
Massachusetts and Connecticut. Most of his sermons were preached to
immense crowds; his farewell sermon in Boston was heard by 20,000."
"But if some clergymen were responsible for first sharing the news,
it was the laity who took the message and ran to their neighbors.
Unlike awakenings in previous centuries, the 18th-century awakening
was propelled primarily by laymen, not clergymen. Even Edwards, the
awakening's first great leader, said the momentum came from below,
especially young people, whose "lay testifyings" produced a "great
noise" that was heard throughout the region."
"The revivalists believed the Holy Spirit's presence would be
palpably manifest. Edwards believed that the Spirit could be
discerned, that he moved a congregation "by a mighty invisible
power," and he sometimes caused a "visible commotion." The above is
from: http://www.christianword.org/revival/wakeup.html
Some historians say that the Great Awakening of the 1734-1740 period
had such an impact upon the culture of colonial America that the
colonists had the backbone
to take on the British, who had the top Navy and Army in the world.
In England, John Wesley (1703-1791), founder of Methodism, preached
many sermons and led tens of thousands to Christ
with the King James Bible. Francis Asbury (1745-1816), one of
Wesley's contemporaries,
carried the King James Version thousands of miles throughout the U.S. in his
saddlebags and saved thousands. David Brainard
(1718-1747), brought it to the American Indians. Charles Spurgeon
(1834-1892) preached the KJV to millions more
KJV4
There was what is called a Second Great Awakening in New England,
Kentucky, Tennessee and in other states from about 1800 to 1830. This
great revival was started by the preaching of James McGready in Logan
county, Kentucky in 1800. Charles G. Finney held revivals from 1824 to
1837 in New York state. This Second Great Awakening lasted about 30
years. In 1800 to 1830 American Christians were almost all using the
King James Version. The
first copy of the King James Bible known to have been brought into the
colonies was taken by John Winthrop to Massachusetts in 1630.
Gradually the King James Bible replaced the Geneva Bible among the New
England Puritans and became the one English Bible of Americans until
late in the 19th century.
Teaching and Learning: American Religions to 1870: American Religions to 1870 Website Visuals
And so the King James Version was used for the two great revivals in
America, the first from about 1734 to 1740, and the second in 1800 to
1830. These revivals - which put the stamp of the King James Version
on American culture of the 18th and 19th centuries - were not the
only fruit of the KJV among English speaking peoples. Millions in
England,South America, Canada, Australia, New Zeeland and elsewhere have
been convicted of sin and saved by preaching from and personal reading
of the KJV.
Christians in England had sent out missionaries who used the KJV and
translations of it into native languages to convert many people over
the world. Following the second Great Awakening, the American world
wide missionary
movement continued. J. Hudson Taylor was the first American missionary to
inland China in 1865. Tape Six: The Secret Society at the Church of Philadelphia
Since then, thousands of American missionaries have gone to foreign
lands, carrying the KJV, to "Go thee therefore, and teach all nations,
baptizing them in the name of the Father, and of the Son, and of the
Holy Ghost. (Matthew 28: 19)"
Those who defend the new Bible versions might argue that Billy
Graham"s preaching has led many to salvation, and he promotes the
NIV. But they paint themselves into a corner if they bring up Billy
Graham. He had an emotional appeal, but he made too many statements
opposed to Bible doctrines. In addition,
while Graham was holding his crusades, belief in the
Bible was declining, America was moving farther into a post-
Christian culture, gnostic mysticism was sometimes posing as Holy
Spirit spiritual experiencing, the New Age Occult religion got going
after about 1968 and even Christians were acting more and more in
immoral ways.
Can the advocates of the new Bible versions, based on the
Westcott-Hort 1881 Greek text, claim to have produced the same kind
and same amount of fruit produced by the Textus Receptus and the King
James Version? Its true that the New International Version has been
around less than thirty years. The New American Standard came out in
1971, and the Revised Standard in 1952. But the English Revised
Version was published in 1881 and its American counterpart, the
American Standard Version in 1901, enough time to generate some fruit.
Have these versions produced fruit comparable to the KJV?
On Chapter 1
it is said that
"...the fundamental difference between the New Testament in the
American Standard Version, Revised Standard Version, New English
Bible, Today's English Version, New American Standard Bible, New
International Version, etc., on the one hand, and in the AV (King
James Version) and NKJV on the other is that they are based on
different forms of the Greek text. (There are over 5,500 differences
between those two forms."
The NKJV may be based on the Textus Receptus instead of Westcott-Hort
but it also has problems in its doctrines and in the way it states
them.