Biblical Principles for Teaching


As Octavio J. Esqueda asserts, “The church and Christian ministry exists to glorify God as its single purpose.”[1] From this premise, understanding how to synthesize and implement the critical biblical foundations for teaching is vital to not only success in ministry, but also in bringing glory to God. The first critical principal is, “God the Father is a teacher because He reveals Himself to humanity… and God’s ultimate purpose of His revelation is that we may know Him and obey Him.”[2] Esqueda shows, “God has chosen to reveal Himself through general revelation and special revelation. General revelation can be found in creation and conscience (Psalm 19) and special revelation is found as God discloses Himself through His Word: the incarnate Word (logos) of God, Jesus Christ, and the written Word of God, the Bible.”[3]

The second principle has to do with the importance of theology, which is the study of God. Esqueda demonstrates how theology is central to the teaching ministry of the church and to every dimension of our lives… and how we cannot serve a God we do not know, and we cannot know God and fail to serve Him.”[4] R. B. Zuck cites three additional factors which define Christian education: (1) the centrality of God’s written revelation, (2) the necessity of regeneration, and (3) the ministry of the Holy Spirit.[5] From this premise, Esqueda argues, “Since the role of the Holy Spirit is essential and God’s work relies primarily on His power (Zechariah 4:6), we would be more effective if we spent more time praying and less time planning or talking, [thus] making prayer the essential element in the teaching-learning process.”[6]

            The final principle that guides the practice of this student is faith and obedience. Esqueda demonstrates how “faith should be our appropriate response to the knowledge of God we receive through revelation and without faith, it is impossible to please God (Hebrews 11:6). God [also] expects our complete obedience in love [because] obedience is the purpose of God’s revelation.” Deuteronomy 29:29 reveals, “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.” Frank Gaebelein shows, “The hidden things of the future are known only to the Lord, but His people still have reason for great expectations allied with great responsibilities; they have the things revealed. These are within the area of their knowledge and that of their children forever, and that for a definite, specific reason—that they should “follow all the words of this law.”[7]

The Shema found in Deuteronomy 6:4-5 is a confession of faith and Jesus would add to that loving one’s neighbor as ourselves in Matthew 22:37-40. To be true followers of Christ, one must follow all of His commandments and as Esqueda shows, “The purpose of teaching is our transformation. We need to ‘be transformed by the renewal of our minds (Romans 12:1-2) in order to see life as God sees it [and] only when we adapt our thoughts to God’s can we understand His will.” Ben Forrest does a great job summarizing the two main principles for biblical teaching: “(1) God wants to communicate His message to the world and (2) The goal of teaching is to present ‘everyone mature in Christ.’”[8] When all of these principles are implemented, the teacher becomes the means through which God is able to communicate His truth and love. Teaching should start at a young age and continue throughout one’s life. As parents, teachers, and leaders it is important to realize whenever contact is made with another individual, something is always being taught. Based on this truth, it is vital one’s talk always lines up with his or her walk since the most important lessons in life are often caught and not taught. Forrest then “stresses the importance to always remain relational, intellectual, and practical when teaching and interacting with others because we are the conduits of the gospel message. While we do not possess the power to transform others, we are charged with discipleship, which requires the ability to understand God’s Word and apply it to daily living.”[9]

Within the seven activities template for teaching, Warren Benson demonstrates how, “Our metaphysical and epistemological beliefs and commitments are crucial to the formation of our axiological arguments… [and] the formulation of all three adjudications rests firmly on the Bible, so when these beliefs emerge and are consistent with our scriptural convictions, we are on the way to building a Christian philosophy of education.”[10] Upon this premise, George Knight presents seven hallmarks of a Christian epistemology:

(1) All truth is God’s truth; (2) Christians can pursue truth without the fear of     contradiction; (3) forces of evil will always seek to undermine the teaching of biblical      truth; (4) absolute truth belongs solely to God, which allows room for Christian humility;   (5) the Bible sees truth as being related to life; (6) general and special revelation are   complementary, and (7) to accept truth is a faith choice and necessitates a total      commitment to a new life.[11]

All of these principles remain mainstays in communicating the gospel message and truth remains the dominant principle behind each one. If anything were to be modified in the template, it would the presence of roles each individual plays in the learning process. God calls every believing parent to train his or her children in the Christian faith and this model can be traced back to Abraham (Genesis 18:19), Moses (Deuteronomy 6:4-9, 11:1-12; Exodus 12:25-28), and any Jewish home as the primary place for spiritual training (Proverbs 1:8). A paradigm shift must occur in both the church and the foundation of Christian education for these truths to reach the lost and hurting because Satan hates anything God loves, which makes the traditional family a prime target. Only by opening oneself to the special revelation of Scripture and the general revelation of God’s creation, will the blind truly be able to see. God is continually trying to reveal Himself, but the forces of evil will always stand opposed to the teaching of biblical truth. Lastly, teaching should always lead to transformation because as Benson demonstrates, “A true Christian education should help us understand and appreciate the authority of God’s Word.”[12] It should also allow the believer to be transformed into the image of Christ, thus allowing he or she the ability to align one’s will with God’s.


Benson, Warren S. Introducing Christian Education: Foundations for the Twenty-first Century. Edited by Michael J. Anthony. Grand Rapids, MI: Baker Academic Publishing Group, 2001.

Esqueda, Octavio J. The Teaching Ministry of the Church. 2nd Edition. Edited by William R. Yount. Nashville, TN: B&H Publishing Group, 2008.

Forrest, Ben. “Theological Principles for Teaching.” Filmed [2014], Liberty University Website, HOMI 601, Course Content, Week One Video Presentation, 7:14. (accessed March 22, 2017).

Gaebelein, Frank E., ed., The Expositor’s Bible Commentary – Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel. Grand Rapids, MI: Zondervan, 1992.

Richards, Lawrence O. and Gary J. Bredfeldt. Creative Bible Teaching. Revised and Expanded. Chicago, IL: Moody Publishers, 1998.

Stanley, Andy and Lane Jones. Communicating For a Change. Colorado Springs, CO: Multnomah Books, 2006.

Zuck, R. B. Spirit-Filled Teaching: The Power of the Holy Spirit in Your Ministry. Nashville, TN: Word Publishing, 1998.

[1] Octavio J. Esqueda, The Teaching Ministry of the Church. 2nd Edition, ed. William R. Yount (Nashville, TN: B&H Publishing Group, 2008), 31.

[2] Ibid.

[3] Ibid., 33.

[4] Ibid., 32.

[5] R. B. Zuck, Spirit-Filled Teaching: The Power of the Holy Spirit in Your Ministry (Nashville, TN: Word Publishing, 1998), 2.

[6] Esqueda, The Teaching Ministry of the Church, 77.

[7] Frank E. Gaebelein, ed., The Expositor’s Bible Commentary – Volume 3: Deuteronomy, Joshua, Judges, Ruth, 1 & 2 Samuel (Grand Rapids, MI: Zondervan, 1992), 186.

[8] Ben Forrest, “Theological Principles for Teaching,” Filmed [2014], Liberty University Website, HOMI 601, Course Content, Week One Video Presentation, 7:14. (accessed March 22, 2017).

[9] Ibid.

[10] Warren S. Benson, Introducing Christian Education: Foundations for the Twenty-first Century, ed. Michael J. Anthony (Grand Rapids, MI: Baker Academic Publishing Group, 2001), 27.

[11] Benson, Introducing Christian Education, 28.

[12] Ibid., 33.


Muslims in Evangelical Churches


       James Hood, in his article Muslims in Evangelical Churches poses the question whether loving your neighbor means opening the church doors to false worship? Hood highlights two churches, which opened their doors for Muslims to use the church buildings as mosques. At Heartsong Church in Cordova, Tennessee, pastor Steve Stone came to the decision to allow Muslims to worship on church property by asking the question, “What would Jesus do?” At Aldersgate Methodist church in Alexandria, Virginia, pastor Jason Micheli appealed to evangelical and exclusivist reasoning stating, “When we say that Jesus is the only way to the Father, we do not just mean our belief in Jesus is the only way to the Father. We also mean Jesus’ way of live is the only way we manifest the Father’s love.”

       There are multiple theological issues at play in these scenarios and throughout Scripture the Great Commandment[1] and the Great Commission[2] are among the top appeals Christ calls His followers to perform and embody. In the Old Testament, the Shema[3] calls followers to love the Lord their God above all others, so the issue of allowing idol worship to happen in the church is a highly debatable topic. While the church is not confined to the traditional four walls, there is precedence with the Great Commandment, the Great Commission, and the Shema, which cannot be ignored. Peter C. Craigie illustrates:

The Shema ultimately means: ‘Yahweh is our God, Yahweh is ‘One.’ These words, which have been called the fundamental monotheistic dogma of the Old Testament, have both practical and theological implications. The Israelites had already discovered the practical implications when they… discovered the uniqueness of their God… [and it] was because they had experienced the living presence of their God in history that the Israelites could call the Lord our God. The theological implications and the context of this verse indicate its source as a direct revelation from God. The word expresses not only the uniqueness but also the unity of God.[4]

       Growing up in a military community, the base chapel was shared by a multiplicity of denominations, some Christian and some far from it and it was the job of the chaplain to relate to multiple denominations of faith. This model and upbringing makes the Muslims’ use of Christian churches seem less about theology and more about embodying the love and compassion of Christ. At the same time, one cannot ignore when Jesus entered the temple and drove out all who sold and bought in the temple, and he overturned the tables of the moneychangers and the seats of those who sold pigeons saying to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”[5]
If the churches in this article had opened up their doors as shelters due to a state of emergency, this writer wonders if it would have been an issue at all. Ultimately it comes down to stewardship. What churches do with what God has entrusted to them is the fundamental question. This writer believes by opening the doors and allowing the Muslims to use the facility acts as an olive branch of peace, which over time will hopefully develop into relationships, and is where the Great Commandment and the Great Commission will have the ability to be applied. Jesus came to seek the lost, the sick, and the hurting people. Christians must realize, “the church is not a museum of saints, but a hospital for sinners,” and by opening the doors to Muslims they have increased their mission field exponentially.


Craigie, Peter C. The New International Commentary on the Old Testament – The Book of Deuteronomy, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976. WORDsearch CROSS e-book.

Hood, James B. 2011. “Muslims in Evangelical Churches.” Christianity Today, January 3, 2011.   (accessed August 18, 2016).

[1] Matthew 22:36-40

[2] Matthew 28:16-20

[3] Deuteronomy 6:4-9

[4] Peter C. Craigie, The New International Commentary on the Old Testament – The Book of Deuteronomy, (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), WORDsearch CROSS e-book, 168-169.

[5] Matthew 21:12-13 (ESV)