The Doctrines Of Praise And Worship

The Doctrines Of Praise And Worship

Bodie Hodge, M.Sc., B.Sc., PEI

Biblical Authority Ministries, May 28, 2026 (Donate)

Praise and worship times dominate our local churches, Christian schools, and special events like conferences. There is a biblical basis for these two doctrines which seem to go hand-in-hand today, even though they are distinct. Let’s evaluate these doctrines

Praise In The Bible—What Was It?

Praise in the Bible was the joyful acknowledgment and proclamation of God’s greatness, holiness, mercy, power, and His mighty works. Throughout Scripture, praise was directed toward God because of who He is and what He has done.

The Hebrew words translated as “praise” often carried meanings such as boasting in God, celebrating Him, giving thanks, shining forth His glory, and lifting our voices in joyful declaration.

Peter praising God in difficult circumstances; Image requested by Bodie Hodge*

The Psalms—which are often praise songs—reveal how central praise was in the life of the godly. Praise was expressed through singing, thanksgiving, musical instruments, spoken testimony, prayer, rejoicing, and even in public declaration and speeches.

Psalm 150, the last Psalm, calls believers to praise God for His mighty acts and excellent greatness. Israel praised God after victories, deliverances, covenant blessings, and acts of mercy. People, such as David, regularly praised God both privately and publicly. Praise was often emotional, but it was based in Scriptural truth and reverence rather than mere excitement or outward display.

When believers praised God openly, they declared His glory among the nations and to other people. The Psalms are great examples of this with praise through remembrance of God’s faithfulness proclaimed openly.  

Our praise should be a reminder of God’s character, promises, and salvation. In the New Testament, believers praised and glorified God through prayer, singing, thanksgiving, and testimony centered on Jesus Christ and His finished work.

Praising Others?

At this point, we have been discussing Godly praise. There was also praise toward others when they deserved it—though this shouldn’t be done the same way as praising God. Some instances of praising others are:

• David and Jonathan: David praised his brother-in-law Jonathan for his dedicated loyalty and friendship (1 Samuel 18:1-4).
• Moses and Jethro: Moses had received counsel and praise from his father-in-law (Jethro) for his leadership (Exodus 18:17-23).
• Paul and Timothy: Paul commended Timothy for his genuine faith and service and encouraged him (Philippians 2:19-22).
• Jesus and John the Baptist: Jesus praised John as the greatest born among women (Matthew 11:11).
• Barnabas and Paul: Barnabas recognized and praised Paul’s salvific change and ministry (Acts 9:26-27).
• The Centurion: Jesus praised the faith of the Roman centurion (Matthew 8:5-13).

These instances show us that there is a way to credit others with praise or commendation respectfully without yielding them in the category of praising God for His unique greatness and deeds.

What Was Worship In The Bible?

Biblical worship involved both outward expressions of reverence and inward spiritual submission to God. What does that mean practically? In the Old Testament, one of the primary Hebrew words for worship literally meant “to bow down” or “to prostrate oneself.”

Worship therefore carried the idea of humbling oneself before the authority and majesty of God. Men and women often physically bowed, knelt, or fell on their faces before the Lord in recognition of His holiness and sovereignty.

However, Scripture makes clear that worship was never intended to be merely external ritual. God frequently rebuked Israel when their outward ceremonies were disconnected from sincere faith and obedience. Worship that honored God only with the lips while the heart remained far from Him was condemned by the prophets (consider also Matthew 15:8).

True worship required us to be humble, full of repentance, genuine faith in God, and having obedience to God’s Word as our worship flows from the inner soul and spirit.

In the New Testament, worship became even more clearly understood as spiritual in nature through the revelation of Christ. Jesus declared in John 4:23-24 that true worshipers must worship the Father “in spirit and truth.”

Since God is Spirit, worship can’t be confined to a specific geographical location, building, or ceremonial system. Worship now centers on Christ and involves the believer offering his entire life to God in loving and godly submission.

Romans 12:1 describes believers presenting their bodies as “a living sacrifice, holy, acceptable to God,” which Paul calls reasonable service or worship. This shows that worship extends beyond church gatherings into every aspect of the Christian life. Prayer, obedience, holiness, thanksgiving, songs, service, and faithful living all become “acts of worship” when done to the Lord Jesus Christ. Hence one can see how it gets connected to song and praise so often.

Jesus Accepted Worship

Jesus Christ accepted godly worship in the Bible, which is one of the clearest evidences of His divine nature. Throughout both the Old and New Testaments, worship belongs ultimately to God alone. Yet Jesus repeatedly received worship without rebuking those who offered it.

After Jesus calmed the storm, the disciples “worshiped Him, saying, ‘Truly You are the Son of God’” (Matthew 14:33). After the resurrection, the women “came and held Him by the feet and worshiped Him” (Matthew 28:9), and Thomas declared to Him, “My Lord and my God!” (John 20:28). Jesus was even worshipped by the wise men soon after His birth (Matthew 2:11).

The Magi worshiped the Christ Child; Image requested by Bodie Hodge*

Jesus never corrected these actions because He wasn’t merely a prophet, angel, or teacher—He is God the Son incarnate. Hebrews 1:6 even states regarding Christ, “Let all the angels of God worship Him.” Since Scripture consistently teaches that only God is worthy of worship, Christ’s acceptance of worship demonstrates His equality with the Father in divine nature and authority.

In contrast, angels, apostles, and all created beings rejected worship because they are servants of God rather than God Himself. When John the Apostle attempted to worship an angel in Revelation 19:10, the angel immediately stopped him, saying, “Worship God.”

Likewise, when Peter entered Cornelius’s house and Cornelius fell before him, Peter lifted him up saying, “Stand up; I myself am also a man” (Acts 10:25-26). Even Paul and Barnabas tore their clothes in distress when crowds attempted to honor them as gods in Acts 14.

These examples show the sharp distinction Scripture makes between the Creator and created beings. Satan, being in utter rebellion, tried to get God to bow down and worship him. Jesus corrected him (Matthew 4:9-10).

Godly worship belongs solely to the triune God because He alone is eternal, holy, sovereign, and worthy of glory. Angels and apostles faithfully redirected worship away from themselves and toward God, whereas Jesus rightly received worship because He truly is Creator and Lord.

How Was Praise And Worship In The New Testament Different From Common Forms Today?

Praise and worship in the New Testament were generally much simpler and more centered on God’s Word than many common forms seen today. The early church focused on biblical doctrine, prayer, fellowship, communion, Scripture reading, and Christ-centered singing. Regular gathering for worship services were to show reverence, edifying one another, done in truth, and spiritual unity rather than performance or spectacle.

Modern worship practices can sometimes become highly entertainment-driven, emotionally manipulative, and centered around stage performance. In contrast, the New Testament church gathered primarily to glorify God and strengthen believers spiritually. The focus wasn’t on creating an atmosphere or emotional experience, but on honoring Christ through truth and sincere devotion.

The early believers often worshiped under persecution, poverty, and hardship—in Peter’s case even in prison once! Simplicity characterized many gatherings, whether meeting in homes, public spaces, or under difficult conditions. Singing a hymn was important, but it existed alongside prayer, teaching, Scripture, fellowship, and communion rather than overshadowing them.

The New Testament also dictates that services be orderly. Paul instructed the churches that worship to God should edify others and reflect God’s character as a God of peace rather than confusion. While emotions certainly existed in biblical worship, they were governed by truth and reverence rather than emotionalism which can often be detached from sound doctrine.

How Are Songs And Psalms Related To Biblical Praise?

Songs and psalms were arguably the primary expressions of praise throughout the Bible. The Book of Psalms served as the “inspired hymnbook” of Israel and contains prayers, praises, confessions, thanksgiving, lamentations, and declarations of God’s greatness—put to music!

The New Testament continued this same emphasis. Ephesians 5:19 and Colossians 3:16 instruct believers to speak to one another in “psalms and hymns and spiritual songs,” singing with grace in their hearts unto the Lord. These passages show that Christian music was intended to glorify God and to encourage and instruct fellow believers.

Through psalms and songs, believers expressed themselves toward God before the Lord. We do this commonly today as well.

Biblical songs and hymns, since the Bible was written, tend to be rich in theology and center on God’s attributes and works. They taught believers about God’s holiness, salvation, judgment, mercy, faithfulness, and promises.

Take note of judgment. Some suggest that our praise shouldn’t focus on the distressing attributes of God but limit it to His loving attributes, but this isn’t the case. One can praise God for His perfect jealousy, perfect justice and judgments, and his righteous anger and wrath. These are perfectly Scriptural. 

Praise through song also helps unified God’s people. Congregational singing allowed believers to collectively proclaim truth and magnify the Lord together. Throughout both Testaments, music worked as a powerful means of remembering God’s great works and responding to Him with thanksgiving—but this should be done with reverence as well.

With regrets, some modern “praise” songs tend to be more about “I” and “me”. With that said, we really need to get back to the heart of biblical worshipping and praising God. Remember, praise is about being humble in our expression toward God and His greatness and great works. It’s not about us.

What Does The Bible Say About Making New Songs Unto God?

The Bible repeatedly encourages believers to sing a “new song” unto the Lord. Passages such as Psalm 33:3, Psalm 96:1, and Psalm 98:1 connect new songs with fresh expressions of gratitude and praise for God’s continuing faithfulness and His mighty acts.

The command to sing a new song doesn’t mean believers must abandon older hymns or continually pursue novelty simply for the sake of innovation. The heavenly worship scenes in Revelation also include the redeemed singing a new song unto Christ because of His work of redemption.

Revelation 5:9 declares that Christ is worthy because He was slain and redeemed His people by His blood. This shows that new songs can often arise from deeper understanding of God’s salvation and glory.

Whether old or new, biblical songs should remain faithful to Scripture, centered on God, and filled with truth. The value of a song isn’t primarily determined by style or age, but by whether it honors God and communicates sound doctrine.

What Should The Heart Of A Believer Be During Praise Or Worship Times?

The heart of a believer during praise and worship should be marked by reverence, humility, sincerity, gratitude, faith, joy, repentance, and love for God. Yes, that is a long list but each is important!

Worship and praise songs aren’t meant to be a mere performance for others or merely an emotional experience. Instead, it is the believer responding truthfully and submissively to the greatness and holiness of God.

Scripture consistently teaches that God looks at the heart. A believer may sing loudly, raise hands, kneel, or participate outwardly, yet still fail to worship genuinely if the heart is prideful, hypocritical, or disconnected from God. True worship flows from sincere devotion and a desire to honor the Lord above all else.

Believers should also approach worship with thankful hearts because of salvation through Jesus Christ and what He did for us by dying on the Cross and rising again. The New Testament connects praise with thanksgiving for God’s grace, mercy, and redemption. Worship should therefore be a joyful response—from deep in your own soul—to the finished work of Christ rather than an attempt to earn favor with God.

At the same time, worship should involve submission and obedience. A worshipful life isn’t confined to a church service but continues daily as believers seek to glorify God in their thoughts, words, and actions. Genuine praise and worship ultimately direct attention away from self and toward the majesty and worthiness of God alone.

□

Bodie Hodge, Ken Ham's son in law, has been an apologist defending 6-day creation and opposing evolution since 1998. He spent 21 years working at Answers in Genesis as a speaker, writer, and researcher as well as a founding news anchor for Answers News. He was also head of the Oversight Council.  

Bodie launched Biblical Authority Ministries in 2015 as a personal website and it was organized officially in 2025 as a 501(c)(3). He has spoken on multiple continents and hosts of US states in churches, colleges, and universities. He is married with four children.

Mr. Hodge earned a Bachelor and Master of Science degrees from Southern Illinois University at Carbondale (SIUC). Then he taught at SIUC for a couple of years as a Visiting Instructor teaching all levels of undergraduate engineering and running a materials lab and a CAD lab. He did research on advanced ceramic materials to develop a new method of production of titanium diboride with a grant from Lockheed Martin. He worked as a Test Engineer for Caterpillar, Inc., prior to entering full-time ministry.

His love of science was coupled with a love of history, philosophy, and theology. For about one year of his life, Bodie was editing and updating a theological, historical, and scientific dictionary/encyclopedia for AI use and training. Mr. Hodge has over 25 years of experience in writing, speaking and researching in these fields.

*Images generated by ChatGPT

 

The Doctrinal Debate Over Covenant Theology And Dispensational Theology

The Doctrinal Debate Over Covenant Theology And Dispensational Theology

Bodie Hodge, M.Sc., B.Sc., PEI

Biblical Authority Ministries, May 26, 2026 (Donate)

Many people grow up in churches and may never have heard about these doctrinal positions. And yet, they may not realize that they have been taught one of these theologies from an early age.

The reason this particular debate is so important is because it permeates much of how Bible interpretation is done. In other words, it affects hosts of other doctrines from eschatology, to Law, to the nature of Israel.  

As a point of note of history, most were Covenant Theology in their theological outlook. In the 1800s, the dispensational movement took place and slowly spread beginning with the “Father of Dispensationalism”—John Darby. Though there are some roots to his view he is credited with the movements systemizing it.

So this debate really becomes a central battle that rages over the classical form of Bible interpretation verses the modern form. Let’s evaluate what they are and their differences, then you can check with your local church to see where they stand on this vital debate.

Image requested by Bodie Hodge*

The Unity of Scripture

One of the most foundational differences between Covenant Theology and Dispensational Theology is how each system understands the unity of the Bible. Covenant Theology teaches that Scripture reveals one continuous overarching plan of redemption (i.e., one major covenantal system) centered on Jesus Christ. From Genesis to Revelation, God progressively unfolds His covenant promises through various historical administrations while maintaining one consistent redemptive purpose.

Covenant theologians often teach that salvation has always been by grace through faith, whether before or after Christ’s earthly ministry. Adam, Noah, Abraham, Moses, David, and New Testament believers were all saved ultimately through looking forward to Christ in the same way we are saved today by looking back at Christ. Salvation is only through Jesus Christ for all time—whether looking forward or looking back to Jesus and death, burial, and resurrection.

Dispensational Theology, by contrast, divides biblical history into a series of dispensations or stewardships in which God administers His relationship with mankind in different ways. While dispensationalists still affirm salvation by grace, they typically stress discontinuity between periods of redemptive history far more strongly than covenant theologians.

Some suggest this framework tended to fragment the Bible into separate programs rather than seeing Scripture as one organically unified covenantal revelation. In dispensationalism, there is one plan for Israel, a different plan for the church regarding salvation for instance. From his perspective, the Bible presents one unfolding kingdom plan of God culminating in Christ and His kingdom in the future after Jesus returns and sets up an earthly kingdom where he reigns out of Jerusalem.

Israel And The Church

Let’s discuss Israel and the church in more detail as this a major point of difference in these two theologies. A major distinction concerns the relationship between Israel and the Church.

Covenant Theology teaches substantial continuity between Old Testament Israel and the New Testament people of God. In this view, the Church is not a completely separate entity from Israel but the continuation and fulfillment of God’s covenant community. In other words, Christians are grafted into Israel being the spiritual children of Abraham while unbelieving Israelites were pruned off the branch, but can be regrafted when they receive Christ as Savior. Hence, it is all about Christ for salvation.

Gentile believers are grafted into the promises made to Abraham, and Christ fulfills what Israel typologically anticipated. Passages such as Galatians 3 and Romans 4 are used to argue that believers are heirs of Abraham through faith in Christ.

Dispensational Theology traditionally maintains a total distinction between national Israel and the Church. Classical dispensationalists teach that God has two distinct programs: one earthly and national for Israel, and another heavenly and spiritual for the Church. Many dispensationalists believe Old Testament promises to Israel, particularly regarding land, kingdom, and national restoration, must be fulfilled literally and separately from the Church.

The New Testament repeatedly applies Old Testament covenant promises to the Church and presents Christ as the fulfillment of Israel’s mission. Covenant theologians believed believing Jews and Gentiles together form one covenant people in Christ.

Where dispensationalists believe God has two peoples (Israel and the Church) and works with them separately. It is wise to use New Testament passages such as Ephesians 2:11–22, Romans 11, and Galatians 3 should be considered when looking at this dividing wall between Jew and Gentile.

The Role Of The Covenants

For two nearly thousand years, Covenant Theology adherents sees the biblical covenants as the primary framework for understanding Scripture. Theologians commonly speak of the Covenant of Redemption, the Covenant of Works, and the Covenant of Grace as overarching theological categories that explain God’s dealings with man. The historical covenants found throughout Scripture progressively reveal God’s redemptive plan and are united by common promises and purposes centered on Christ. For instances major covenants were unified though each of these:

·       Adamic

·       Noahic

·       Abrahamic

·       Mosaic

·       Davidic

·       New Covenant

There were lesser or specific covenants as well. The covenantal structure provides the theological backbone of Scripture. The covenant concept explains why there is continuity in morality, worship, redemption, and kingdom throughout both Testaments. God’s covenants reveal His faithful and consistent character across history.

Dispensational Theology instead uses dispensations as the chief organizing principle of biblical history. Different eras are often marked by distinct tests, responsibilities, or divine administrations. Darby and his followers typically used these dispensations:

·       Innocency

·       Conscience

·       Noahic

·       Human Government

·       Abrahamic (Promise)

·       Israel (Law)

·       Gentiles

·       Present/Church Dispensation (Church age)

·       Millennial Kingdom

·       Eternal State

The Mosaic Law

Covenant Theology is essentially the continuing of God’s law from the Old Testament into the New Testament unless God changes specific laws for man. Covenant Theology generally distinguishes between the ceremonial, civil, and moral aspects of the Mosaic Law.

Covenant theologians traditionally teach that the ceremonial laws (e.g., sacrificial) pointing forward to Christ were fulfilled in Him, while God’s moral law continues to reflect His holy and unchanging character. The Civil law remains in effect unless God changed certain things in the New Testament.

Dispensational Theology places a discontinuity between the Mosaic covenant and the present Church age. Many dispensationalists teach that believers today are not under the Mosaic Law as a covenantal administration and say that that slate has been wiped away entirely. Dispensationalists say there is a distinction between Israel’s covenant obligations and the New Testament believer’s relationship to grace today.

Many Covenant theologians strongly opposed the idea that God’s moral standards had been set aside! God Himself does not change, His moral requirements likewise remain consistent. In his view, the New Testament does not abolish God’s law but confirms, fulfills, and properly applies it through Christ.

Matthew 5:17–19, where Christ declared that He did not come to destroy the Law but to fulfill it states plainly that it wasn’t abolished but fulfilled and the covenant theologians argue that the Dispensational theologians have essentially agreed the Law was now abolished in Christ. Many Covenant theologians believed dispensationalism often weakened the continuity of biblical morality and ethics by separating the Old and New Testaments too sharply (discontinuity).

 Adherents of Covenant Theology and Dispensational Theology often disagree over how Old Testament laws apply today.

Covenant Theology Perspective

In Covenant Theology, the Mosaic Law is often divided into three categories:

• Moral laws
• Ceremonial laws
• Civil/judicial laws

Covenant theologians generally teach that the ceremonial laws connected to Israel’s sacrificial system, ritual purity, priesthood, and temple worship were fulfilled in Christ and are no longer binding.

The civil laws tied specifically to ancient Israel’s national government are also viewed differently depending on the branch of covenant theology. However, the moral law is seen as permanently due to God’s unchanging nature and character and therefore still morally instructive.

Dispensational Theology Perspective

Dispensational Theology generally teaches a strong distinction between Israel under the Mosaic Covenant and the Church under the New Covenant. Many dispensationalists argue that the Mosaic Law as a covenantal system was specifically given to national Israel and is not directly binding upon Christians today. Thus, the Law of Moses is null and void for Christians in this system.

As a result, dispensationalists often approach laws by asking whether the New Testament repeats or reaffirms the command for the Church age. If a law is not restated in the New Testament, many dispensationalists conclude it is not binding on Christians.

Eschatology (End Times)

Eschatology is another area where major differences emerge. Dispensational Theology is commonly associated with premillennialism, particularly pre-tribulation premillennialism. This system typically teaches a future rapture of the Church, followed by a seven-year tribulation, a restored national Israel, a rebuilt temple, and a literal thousand-year earthly reign of Christ centered in Jerusalem.

Covenant Theology historically has included amillennial, postmillennial, and historic premillennial positions, though it generally rejects the dispensational separation between Israel and the Church in prophecy. In this view, the kingdom of Christ progressively expands throughout history through the preaching of the gospel and the discipling of nations. Christ currently sits on the throne of God at the right hand of the father in His resurrected body. He has been given all authority over heaven and earth. Thus, the covenant theologian reasons that Christ is king over heaven and earth right now. The New Testament consistently shows Christ fulfilling Old Testament expectations concerning His kingship, Temple, priesthood, sacrifice, and kingdom.

Hermeneutics (Interpretation)

The interpretive method used by each system deeply influences all other theological conclusions. Dispensationalists commonly push a literal or plain interpretation of prophecy, especially regarding Israel, the land promises, and the future kingdom. They argue that Old Testament promises should retain their original national meaning unless the text explicitly indicates otherwise.

Covenant theologians say that the New Testament itself provides the authoritative interpretation of Old Testament prophecy. They argue that Christ and the apostles interpret the Old Testament covenantally and Christologically. The New Testament repeatedly expands and fulfills Old Testament promises in ways that transcend merely national or territorial expectations.

The apostles themselves show how Old Testament promises must be understood through Christ. For example, the Temple becomes fulfilled in Christ and His people, sacrifices are fulfilled in Christ’s atonement, and the kingdom expands beyond ethnic Israel to include believers from every nation.

When Was Dispensational Theology Articulated Into Its Modern Form?

The modern system known as Dispensational Theology was first clearly articulated in the early 1830s by John Nelson Darby (1800–1882), a leader and founder of the Plymouth and Exclusive Brethren movement in Britain and Ireland.

Darby developed a highly structured system that divided biblical history into distinct dispensations or administrations in which God dealt with mankind under different stewardships. He is especially known for emphasizing a sharp distinction between Israel and the Church, a future restoration of national Israel, and the idea of a pretribulation rapture.

Although dispensationalists sometimes point to earlier theologians who recognized different eras or administrations in biblical history, most historians agree that the full dispensational system itself did not exist in its modern form prior to Darby. Earlier Christians certainly recognized periods such as pre-Flood, Mosaic, or New Covenant eras, but this is not the same as modern dispensationalism. What made Darby’s system unique was the comprehensive theological structure combining:

• Multiple dispensations
• Israel/Church distinction
• A future earthly kingdom for Israel
• A pretribulation/dispensational rapture (distinct from the traditional understanding of rapture which was the second coming/final judgment)
• A consistently literal prophetic hermeneutic

Darby spread these ideas through extensive preaching tours in Britain, Canada, and the United States during the mid-1800s. His teachings gained major influence among some influential conservative Protestants, especially through Bible conferences and prophecy movements.

One of the greatest influences on the spread of dispensationalism was the Cyrus Ingerson Scofield and his famous Scofield Reference Bible, first published in 1909. Scofield incorporated dispensational notes directly into the biblical text margins, making the system widely accessible to ordinary Christians. Through Scofield, dispensationalism became extremely influential in many Baptist, Bible church, and evangelical circles throughout the 20^th century.

According to many covenant theologians, this historical development is significant because they argue that classic Covenant Theology has much deeper roots in church history. Covenant theologians often point out that the early church fathers, the Reformers, and the major Protestant confessions did not teach modern dispensational distinctives such as a pretribulation rapture or a permanent theological separation between Israel and the Church.

Dispensationalists, however, often respond that theological systems can become more fully developed over time and argue that Darby simply systematized truths already present in Scripture. They also sometimes cite earlier writers who anticipated aspects of dispensational thought, though only partially but without distinct systematic form later developed by Darby.

Syncretism of Dispensational and Covenant Theology

Between classic Covenant Theology and classic Dispensational Theology, several “middle” or blended theological systems developed. These systems often try to preserve strengths from both sides while avoiding what they see as extremes. Here are brief definitions of some of the major hybrid or mediating positions.

New Covenant Theology (NCT)

New Covenant Theology attempts to position itself between Covenant Theology and Dispensational Theology. NCT sometimes takes the dispensational approach to a subject and other times takes a covenant theology approach to other subjects. It just depends on whom you are talking to.

NCT rejects the strict covenantal framework while also rejecting the sharp Israel/Church distinction of traditional dispensationalism.

NCT teaches that Christians are not under the Mosaic Law as a covenantal system but are under the “Law of Christ.” Though some argue that the both the Old and New Testament Law is the law of Christ.

Nevertheless, NCT views the Old Covenant as being fulfilled and now abolished being replaced by the New Covenant established through Christ. Unlike classic Covenant Theology, NCT usually rejects the traditional threefold division of the law (moral, civil, ceremonial). Unlike classic Dispensationalism, it typically sees one unified people of God rather than two permanently distinct peoples.

Progressive Dispensationalism (PD)

Progressive Dispensationalism is a softer and more modified form of traditional dispensationalism that emerged in the late 20^th century.

PD still maintains distinctions between Israel and the Church but has much more continuity than older dispensational systems. Progressive dispensationalists teach that Christ is already reigning spiritually on David’s throne in heaven while awaiting future consummation. This “already/not yet” kingdom emphasis moves closer to covenant theology in some areas.

Many covenant theologians sometimes jokingly refer to this softened version as “Leaky Dispensationalism” because covenantal ideas seem to “leak” into the system.

Leaky Dispensationalism

“Leaky Dispensationalism” is not an official theological system but an informal label often used by critics or observers. It usually refers to dispensationalists who begin adopting covenantal concepts to more or less of a degree such as:

• Greater continuity between Israel and the Church
• Present fulfillment of kingdom promises
• Less rigid literalism in prophecy
• Greater use of typology and Christ-centered interpretation

The term is often applied to Progressive Dispensationalism or to dispensationalists who move away from strict classical distinctions.

Revised Dispensationalism (RD)

Revised Dispensationalism developed as a refinement of classical dispensationalism, especially through theologians like Charles Ryrie. It softened some earlier distinctions while maintaining the core Israel/Church separation and dispensational framework.

Ryrie attempted to make dispensationalism more theologically balanced and biblically defensible while preserving its central distinctives. Many Dispensationalists today may actually be in the style of RD instead of Darby’s version and may not realize it.

Progressive Covenantalism (PC)

Progressive Covenantalism is a newer middle-ground position that differs from both Covenant Theology and Dispensationalism. It  goes more to the progressive unfolding of the biblical covenants centered in Christ.

Unlike Covenant Theology, it often rejects the theological “Covenant of Works” and “Covenant of Grace” formulations. Unlike Dispensationalism, it rejects a permanent Israel/Church distinction. It focuses more on typology, fulfillment in Christ, and biblical theology. It really isn’t as rigorous as the other methods as of yet. 

Conclusion

In all methods, one should always look to the Bible as authoritative. Each method should be judged by Scripture. I suggest starting with your local church to see what and why they hold to one of these positions.

Image requested by Bodie Hodge*

□

Bodie Hodge, Ken Ham's son in law, has been an apologist defending 6-day creation and opposing evolution since 1998. He spent 21 years working at Answers in Genesis as a speaker, writer, and researcher as well as a founding news anchor for Answers News. He was also head of the Oversight Council.  

Bodie launched Biblical Authority Ministries in 2015 as a personal website and it was organized officially in 2025 as a 501(c)(3). He has spoken on multiple continents and hosts of US states in churches, colleges, and universities. He is married with four children.

Mr. Hodge earned a Bachelor and Master of Science degrees from Southern Illinois University at Carbondale (SIUC). Then he taught at SIUC for a couple of years as a Visiting Instructor teaching all levels of undergraduate engineering and running a materials lab and a CAD lab. He did research on advanced ceramic materials to develop a new method of production of titanium diboride with a grant from Lockheed Martin. He worked as a Test Engineer for Caterpillar, Inc., prior to entering full-time ministry.

His love of science was coupled with a love of history, philosophy, and theology. For about one year of his life, Bodie was editing and updating a theological, historical, and scientific dictionary/encyclopedia for AI use and training. Mr. Hodge has over 25 years of experience in writing, speaking and researching in these fields.

*Images generated by ChatGPT

 

Memorial Day!

Memorial Day!

Bodie Hodge, M.Sc., B.Sc., PEI

Biblical Authority Ministries, May 25, 2026 (Donate)

And the children of Israel fled before Judah, and God delivered them into their hand. Then Abijah and his people struck them with a great slaughter; so five hundred thousand choice men of Israel fell slain. (2 Chronicles 13:16-17, NKJV)

The Betsy Ross Flag at the founding of the USA

Throughout history, militaries have had units of soldiers sprinkled in death. Sometimes entire armies are put to loss. The Civil War (1860s) between the North and the South in the United States was by far the biggest loss of life for American wars.

In ancient Israel, the North (Israel) and South (Judah) also fought during their years of a “split kingdom”. In one battle, 500,000 warriors fell for just one side (Israel) dwarfing any single battle in the USA. The biggest battle in the American Civil War was Gettysburg, PA where a grand total of about 50,000 casualties were incurred between the North and the South over 3 days.

Stop for a moment and remember the brokenness of the families of these fallen soldiers whether in Ancient Israel or in the United States. That brings me to a special modern holiday in the USA—Memorial Day.

What Is Memorial Day?

Memorial Day is a national holiday in the United States set aside to honor and remember the men and women of the armed forces who died in military service to their country. It’s observed on the last Monday of May each year.

Unlike Veterans Day, which honors all who have served in the military, Memorial Day specifically focuses on those who gave their lives in battle, during war, or while serving in dangerous military duties. It is a solemn day of remembrance, gratitude, and reflection upon the sacrifices made for the freedoms Americans enjoy.

For many Americans, Memorial Day also marks the beginning of summer activities, family gatherings, and community events. Yet at its heart, the day is meant to direct the nation’s attention toward sacrifice, courage, duty, and the cost of liberty. Flags are flown at half-staff until noon, ceremonies are held at cemeteries and memorials, and many pause for the National Moment of Remembrance observed each year at 3:00 p.m.

When And How Did Memorial Day Originate?

Memorial Day originally developed after the American Civil War, when communities across America began decorating the graves of fallen soldiers with flowers and flags. Because of this practice, the holiday was first commonly known as “Decoration Day.” Many towns and cities claim to have held the first observance, but the federal government officially recognizes Waterloo as the birthplace of Memorial Day due to its organized community-wide observance on May 5, 1866.

In 1868, General John A. Logan, leader of a Union veterans organization called the Grand Army of the Republic, called for a national day of remembrance on May 30 to decorate the graves of Civil War soldiers. As a side note, there is a jr. community college in Southern Illinois named for John A. Logan and I’ve actually taken a couple of classes there.

Over time, the observance expanded to honor all American military personnel who died in service. In 1971, Memorial Day officially became a federal holiday observed on the last Monday of May.

Why Is It So Important To Military Families And National Leaders?

For military families, Memorial Day is deeply personal. Behind every fallen soldier is a grieving family: parents who lost children, spouses who lost husbands or wives, and children who grew up without a parent. And military personal lose their military “brothers” and “sisters” in combat. My father was a Marine who lost friends and fellow soldiers in war.

Fallen soldier being honorably laid to rest; Image requested by Bodie Hodge*

The holiday reminds the nation that freedom often comes with a painful cost paid by real people. Families visit gravesites, share stories, display photographs, and preserve the memory of loved ones who never returned home. Schools often bring in military personnel to speak to students and help them think more deeply about Memorial Day.

National leaders view Memorial Day as important because it helps unites the nation around remembrance, patriotism, and gratitude. Presidents, governors, military leaders, and local officials often participate in ceremonies at national cemeteries such as Arlington National Cemetery.

Speeches given on Memorial Day commonly discuss sacrifice, courage, service, as well as the responsibility of citizens to preserve the freedoms for which others died. The day also reminds nations that war carries terrible consequences.

While honoring bravery and heroism, Memorial Day also causes people to step back and reflect on the sorrow and suffering connected to military conflict. It is both a day of honor and a sober reminder of the price of peace. I have no doubts these same thoughts ran through the families and service members of ancient Israel too!

What Are Some Ways Americans Can Remember The Fallen?

Americans remember the fallen in many meaningful ways. One common practice is visiting cemeteries or memorials to place flowers and flags on graves—echoing Decoration Day. Communities often host parades, memorial services, concerts, and public ceremonies that honor military sacrifice. Some people wear patriotic colors or display the American flag at their homes.

Enjoying a Patriotic meeting; Photo by Bodie Hodge

Another meaningful way to honor the fallen is by learning and teaching history. Reading about past wars, listening to veterans’ testimonies, and studying the sacrifices of military personnel helps preserve their memory for future generations. Families may also pray together, observe moments of silence, or support military charities that assist veterans and surviving family members.

Christians may additionally use Memorial Day as a time to thank God for those willing to sacrifice themselves for others. Jesus Christ declared in John 15:13 (NKJV):

“Greater love has no one than this, than to lay down one’s life for his friends.”

While this verse ultimately points to Christ’s own sacrificial death, many recognize a reflection of that principle in those who willingly gave their lives protecting others.

How Did The Bible Reveal How People Honored The Fallen Warriors From Battle?

The Bible provides several examples of people honoring fallen warriors and leaders after battle. In 2 Samuel 1, David mourned the deaths of Saul and Jonathan after they died fighting the Philistines. David composed a lament known as “The Song of the Bow,” publicly grieving their deaths and praising their bravery. Rather than rejoicing over Saul’s fall, David honored the fallen and commanded that the lament be taught to the people of Judah.

The men of Jabesh Gilead also showed honor to Saul and his sons after their deaths in battle (1 Samuel 31:11-13). They courageously retrieved the bodies from enemy territory and then they gave them a respectful burial. Their actions showed loyalty toward their former king.

Another biblical example appears after the death of Abner in 2 Samuel 3. David publicly mourned Abner’s death, fasted, and walked behind the burial procession. The people recognized this as sincere honor toward a fallen military leader. Throughout Scripture, mourning, lamentation, burial, memorial stones, songs, and public remembrance were all ways God’s people honored those who had fallen.

These examples reveal that remembering the dead with dignity, gratitude, and respect isn’t foreign to the biblical worldview but instead flow from it. Scripture consistently portrays honoring the fallen as an act of respect and remembrance.

Conclusion

Memorial Day stands as one of America’s most solemn national observances. It is a day to remember those who sacrificed their lives in military service and to recognize the freedoms purchased through great cost. From its origins after the Civil War to modern ceremonies across the nation, Memorial Day continues to encourage Americans families and their respective losses.

For Christians, Memorial Day can also point toward deeper biblical truths about sacrifice, service, courage, and love for others. Remembering the fallen honors not only their bravery but also the principle that sacrificial love is noble and worthy of remembrance. As Americans gather with family and friends, it is fitting to pause and reflect on those who never returned home so others might live in peace and liberty.

□

Bodie Hodge, Ken Ham's son in law, has been an apologist defending 6-day creation and opposing evolution since 1998. He spent 21 years working at Answers in Genesis as a speaker, writer, and researcher as well as a founding news anchor for Answers News. He was also head of the Oversight Council.  

Bodie launched Biblical Authority Ministries in 2015 as a personal website and it was organized officially in 2025 as a 501(c)(3). He has spoken on multiple continents and hosts of US states in churches, colleges, and universities. He is married with four children.

Mr. Hodge earned a Bachelor and Master of Science degrees from Southern Illinois University at Carbondale (SIUC). Then he taught at SIUC for a couple of years as a Visiting Instructor teaching all levels of undergraduate engineering and running a materials lab and a CAD lab. He did research on advanced ceramic materials to develop a new method of production of titanium diboride with a grant from Lockheed Martin. He worked as a Test Engineer for Caterpillar, Inc., prior to entering full-time ministry.

His love of science was coupled with a love of history, philosophy, and theology. For about one year of his life, Bodie was editing and updating a theological, historical, and scientific dictionary/encyclopedia for AI use and training. Mr. Hodge has over 25 years of experience in writing, speaking and researching in these fields.

*Image generated through ChatGPT

 

Problematic Apologetics

Problematic Apologetics

Ken Ham and Bodie Hodge

May 21, 2026

“Problematic apologetics?” What does that term mean? The word apologetics comes from the Greek word apologia. It is usually translated “answer” or “defense” in 1 Peter 3:15 (NKJV):

“But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear.”

If Christianity is true, and the Bible is the infallible, inspired Word of God, Christians should be able to defend their faith when asked skeptical questions. This doesn’t mean that Christians must have all the answers—but from a big picture perspective, they should be able to give a reasoned argument to counter attacks on the Christian faith.

Image in original publication

Unfortunately, we often see two major problems in Christian apologetics:

1. Most Christians have not been taught practical, basic apologetics, so they don’t know how to defend the Christian faith when it is challenged.

2. Some Christians use incorrect or problematic arguments in their response. Bad arguments then become a stumbling block once the hearer sees the flaws.

Problematic apologetics comes in different forms, such as promoting urban legends or taking quotations out of context. We hope to deal with some of these in coming issues. This article deals with one problem, which we call “eisegesis problematic apologetics.”

Here is an illustration. Consider a person making claims about how to interpret some scientific evidence and then quoted a Bible verse to justify his argument. But when the verse was checked in context, it did not support the claim. This is called eisegesis (a big word for “reading into the text”).

Instead of letting God’s Word speak to us through the style, grammar, and context of the passage (called exegesis), people try to force their own ideas into the Bible to justify their beliefs. Cults are masters at eisegesis, but it’s also a danger for Christians. In fact, every time a Christian defends A careful handling of the evidence…and text compromise ideas about earth history and evolution, such as the gap theory, theistic evolution, and progressive creation, they are imposing their own ideas on Scripture.

Then they claim that Scripture teaches their position. Such “eisegesis problematic apologetics” ultimately undermines the authority of Scripture and causes unbelievers to stumble. Let’s consider just three examples to see whether they slip into eisegesis problematic apologetics.

Shroud Of Turin

Is It Authentic? An amazing cloth shroud, about 14.3 feet (4 m) long and 3.7 feet (1 m) wide, first appeared in 1357 in France and is now stored in Turin, Italy. The cloth has a realistic imprint that looks like a man’s face.

According to tradition, the shroud was miraculously formed when it covered Jesus’s body in the tomb. Some people quote Matthew 27:59, Mark 15:46, and Luke 23:53 to justify the possibility of this miracle. These verses seem to indicate that a single cloth was used to wrap Jesus when He was taken off the cross. But was this same cloth wrapped around Jesus’s body when it was placed in the tomb?

After the crucifixion, Jesus’s body would have been bloody from Pilate’s whipping (Matthew 27:26), the crown of thorns (Matthew 27:29), and the nails driven into His hands and feet (Acts 2:23). More blood flowed from the spear wound in His side (John 19:34). So this cloth would have absorbed a lot of blood.

Now did this cloth remain on Jesus’s body as it was carried to the grave? From a cursory glance at the accounts in Matthew, Mark, and Luke, you might think so. However, John reveals more details (John 19:38–40). Joseph of Arimathea took the body prior to its placement in the grave.

Shroud of Turin; Public Domain

Later Nicodemus joined him, applying about 75 pounds of spices and wrapping the body in several strips of linen. To apply the spices, the caretakers must have removed the bloody linen covering Christ at the cross. We have no reason to assume that they reused this single cloth. Instead, we would expect them to follow Jewish customs of cleanliness.

Also, no Gospel author mentions a second single-cloth linen around Jesus’s body—only a small cloth wrapped around Jesus’s face and several other linen strips around the rest of his body (John 20:7). Jewish burial customs usually involved strips of linen and a burial cloth around the head. In fact, John indicates Lazarus was given the same kind of burial (John 11:43–44).

At Jesus’s resurrection, both John and Luke mention the strips of linen and the cloth on His face (Luke 24:12; John 20:3–7). They mention nothing else. We have no reason to assume any other cloths were present in the tomb.

To do so requires us to impose our ideas on the Bible, contrary to reasonable inferences, which is not the way to “rightly divide the word of truth” (2 Timothy 2:15). The Bible, read carefully in context, rules out the Shroud of Turin as Jesus’s burial cloth.

Days Of Peleg

Continental Breakup? When looking at the surface of the earth, we find evidence that continental plates have moved great distances and are still moving (albeit slowly) today. If such major geologic change occurred in the past, wouldn’t it be recorded in the Bible?

Concerned about these scientific findings, Christians sometimes claim that the continents split apart during the days of Peleg, soon after the Flood.

They usually cite Genesis 10:25, which says “the earth was divided” in the days of Peleg. If you look carefully at the context, however, you see that this verse appears in the middle of a detailed account of the division of languages, when people were divided up and spread over the earth.

In fact, the Hebrew word translated “earth” in Genesis 10:25 is the same word used in Genesis 10:32 to describe the nations being divided. The same word appears again in 11:1, which says the whole “earth” spoke the same language. In each context, the word refers to the people living on the land, not the land itself.

Map by Bodie Hodge

Genesis 8:3–4 raises another problem. The Ark ran aground in the “mountains of Ararat” on day 150 of the Flood. These mountains in the region called Ararat appear to have been caused by the collision of the Eurasian plate, Arabian plate, and African plate.

If the mountains were formed by continental plates moving in the days of Peleg, then the region of Ararat couldn’t have existed when the Ark ran aground! It makes more sense to believe that these continental shifts occurred catastrophically during the Flood, prior to day 150.

Another problem is that a continental breakup at the time of Peleg would have resulted in a global catastrophe similar to Noah’s Flood, with devastating earthquakes, earth movements, and tsunamis wiping out all life on the land. The context of Genesis 10:25 is the division of nations. The context rules out the idea that the continents broke up at the time of Peleg.

Mt. Ararat

Have Remains of the Ark Been Found? If Noah’s Ark really landed on Ararat, shouldn’t it have been found? Many expeditions have attempted to locate the Ark on modern Mt. Ara- rat, and some people claim they have found remains. But is it really necessary—or likely—to find anything?

So far, no hard evidence has come to light, and if you look closely at the biblical text, it doesn’t even say that the Ark landed on Mt. Ararat.[1] The Ark landed on “the mountains of Ararat” (Genesis 8:3–4), which is a much larger range than just the one mountain known today as Mt. Ararat. The argument for Mt. Ararat as the Ark’s landing place is based on assumptions

about geology. Genesis 8:5 (NKJV) says, 

“And the waters decreased continually until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains were seen.” 

Since modern Ararat is much larger than other mountains in the area, some Christians believe the Ark must have landed there.

However, they are assuming that modern mountains had reached their current height during the Flood, which is extremely unlikely. Mountains were still rising and falling long after the Flood, even as they are doing more slowly today.

You can see the debris flow from the volcanoes sitting on top of the rest of the Mountains of Ararat in this satellite image

In fact, Mt. Ararat is a very large volcano, which sits on top of other rock layers laid down during the Flood, so it was apparently formed at the end of the Flood. Since the volcano has continued to be active, up until 1840, we know the mountain has continued to change since the Flood.

Rushing to accept evidence of Ark remains, when there is no hard evidence, is not good  apologetics. In fact, it is probable that the Ark has been destroyed over the course of about 4,300 years (by natural or human agents), perhaps destroyed by the same violent post-Flood volcanic eruptions that built modern Mt. Ararat!

Caution And Hesitation In All Areas

The Shroud of Turin is the burial cloth of Jesus and proves His unique death.“ The earth was divided” proves that plate tectonics is recorded in the Bible. The discovery of the Ark proves that the Bible’s Flood account is true.

Such claims have been used to “defend” the faith and supposedly uphold Scripture—but in doing so, they have actually undermined biblical authority. Each lacks significant support from the Bible and other evidence. When discussing such topics, we should always proceed with caution and hesitation, understanding not only the limitations of evidence but also what the

Bible states clearly in context. The Bible is the most defensible historical document of antiquity. So, we don’t need to confuse our friends and loved ones with problematic apologetics. Instead, let’s each work hard to use the best arguments that honor our Lord and “rightly divide” His Word of truth.

□

Originally at Answers in Genesis; Edited; Republished by permission. First published in Answers Magazine, April-June 2009

---

[1] For a refutation of popular claims that Noah’s Ark was found near Mt. Ararat, see Andrew Snelling’s “Amazing ‘Ark’ Exposé,” Creation (Sept.–Nov. 1992), pp. 26–38.