VCFI School of Ministry basis it's concepts of biblical study on the idea that we are commanded by God to study to show ourselves approved unto God, rightly diving the Word of Truth as workmen not ashamed of the Gospel. In the time of Christ, Jesus, as well as the disciples, we raised in what was known as the "house of study," or place where the students of the Law gather to listen to the Midrash, the discourse or exposition of the Law. It is used in contradistinction to the Bet ha-Sefer, the primary school which children under thirteen attended to learn the Scriptures. "There were 480 synagogues (batte kenesiot) in Jerusalem, each containing a bet ha-sefer, (primary school for the Scriptures), and a bet Talmud (same as bet ha-midrash), for the study of the Law and the tradition; and Vespasian destroyed them all" (Yer. Meg. iii. 73d; Lam. R., Introduction 12, ii. 2; Pesiḳ. xiv. 121b; Yer. Ket. xiii. 35c,).

The bet ha-midrash in the Temple hall (Luke ii. 46, xx. 1, xxi. 37; Matt. xxi. 23, xxvi. 55; John xviii. 20) is called the "bet ha-midrash ha-gadol," the great high school (Tanna debe Eliyahu R. ix. [x.], xvi., and elsewhere). It formed the center of learning,and was, of course, the oldest one, standing in close relation to the "Bet Din ha-Gadol," the high court of justice in the Temple. Its history can not well be traced. A "bet wa'ad," meeting-place of scholars, existed as early as the days of Jose ben Joezer of Zereda, the martyr of the Maccabean time, who teaches: "Let thy house be a bet wa'ad for the wise" (Ab. i. 4). The name "bet wa'ad "is met with also in Soá¹­ah ix. 15; Yer. Ber. iv. 7c; Yer. Ta'anit iv. 67d, and elsewhere. The hearers or disciples were seated on the ground at the feet of their teachers (Ab. l.c.; Luke x. 39; Acts xxii. 3).

In the first century, schools existed everywhere at the side of the synagogues (Acts. xix. 9, "the school of one Tyrannus"). The primary school, bet hasefer, was, however, instituted at a later time, first by Simeon ben Shetaḥ, about 100 B.C. at Jerusalem (Yer. Ket. viii. 32c), and later introduced generally, for the benefit of all children, by Joshua b. Gamla in the first century. The Haggadah reflects a later mode of life when speaking of a bet ha-midrash of Shem and Eber which was attended by Isaac, occasionally also by Rebekah, and regularly by Jacob (Targ. Yer. to Gen. xxii. 19, xxiv. 62, xxv. 22; Gen. R. lxiii.; Tanna debe Eliyahu R. v.); of that of Jacob at Sukkot, which Joseph frequented (Targ. Yer. to Gen. xxxiii. 17, xxxvii. 2; Num. xxiv. 5); of that which Judah was sent to build for Jacob in Egypt (Gen. R. xcv.; Tan., Wayiggush, xi.); or of that of Moses, where Moses and Aaron and his sons taught the Law (Targ. Yer. to Ex. xxxix. 33; compare Num. R. xxi.: "Joshua arranged the chairs for the scholars attending the bet wa'ad of Moses"). Similarly the prophet Samuel had his "bet ulphana" (Aramaic for "bet ha-midrash") in Ramah (Targ. to I Sam. xix. 19). Solomon built synagogues and schoolhouses (Eccl. R. ii. 4). King Hezekiah furnished the oil for lamps to burn in the synagogues and schools, and threatened to have killed by the sword any one who would not study the Law; so that soon there was no 'Amha-Areẓ to be found in the land, nor a child or woman unfamiliar with all the precepts on Levitical purity (Sanh. 94b). Especially those of the tribe of Issachar devoted their time to the study of the Law in the bet ha-midrash, Zebulun the merchant furnishing them the means of support (I Chron. xii. 33; Deut. xxxiii. 18; Gen. R. lii., xcix.; Targ. Yer. l.c.). Jethro was promised that his descendants would never see the schoolhouses (batte ha-midrashot) disappear from among them (Tanna debe Eliyahu R. v.; compare Mek., Yitro, 'Amaleḳ, 2). In Mishnaic times (Shab. xvi. 1) it appears that public discourses were held in the bet ha-midrash; but Targ. Yer. on Judges v. 9 indicates that it was used later for the study of the Law, and the popular discourses were delivered at the synagogue.

The first bet ha-midrash of which there is authentic record is the one in which Shemaiah (Sameas) and Abtalion (Pollion) taught, and which Hillel, when a youth, could attend only after having paid admission-fee to the janitor (Yoma 35b). Whether or not this charge of a fee, so contradictory to the maxim of the men of the Great Synagogue (Abot i. 1), "Raise many disciples," was a political measure of the time, it seemingly stands in connection with a principle pronounced by the Shammaites (Ab. R. N., A, iii.; B, iv., ed. Schechter, p. 14), that "only those who are wise, humble, and of goodly, well-to-do parentage should be taught the Law." On the other hand, the Hillelites insisted that "all, without exception, should partake of the privilege, inasmuch as many transgressors in Israel, when brought nigh to the Law, brought forth righteous, pious, and perfect men." Against the Hillelite principle, R. Gamaliel wanted to exclude all those who had not stood the test of inner fitness. He was outvoted, with the result that 400 (or, according to some authorities, 700) chairs were necessarily added in order to seat the newcomers (Ber. 28a). The customary seating of the pupils on chairs marks an improvement, and this new feature gave to the schoolhouse the name "yeshibah" (Abot ii. 7) or "metibta" (B. M., 85a, b).

The bet ha-midrash of Jabneh was called "vine-yard," either because it stood in a vineyard (Schürer, "Gesch." 3d ed., ii. 325, note 49) or, as rabbinical tradition asserts, because it was built in semicircular shape, thus resembling a vineyard (Ket. iv. 6; 'Eduy. ii. 4; Yer. Ber. iv. 7d). At all events the name "vineyard" became the usual appellation for the bet ha-midrash; hence Song of Songs vii. 13 (A. V. 12), "Let us get up early to the vineyards," was applied to the bet ha-midrash (Er. 21b). It is frequently recommended as highly meritorious to be one of the first to come to the bet ha-midrash and the last to leave (Shab. 127a; Giá¹­. 7a; Meg. 15b; Suk. 28a; Sanh. 3b).

It was believed to bring misfortune to sit at meals during the time that the discourse was being held in the bet ha-midrash (Giṭ. 38b). It was forbidden to sleep in the bet ha-midrash (Tanna debe Eliyahu R. xiii., xiv.). In Babylonia, where scholars spent their whole time in the school, exception was made to this rule (Ber. 25a; Meg. 28a). Mothers won special merit by training their children to go to the bet ha-sefer, and wives by waiting for the return of their husbands from the bet ha-midrash (Ber. 17a). Every session at the bet ha-midrash was expected to offer some new idea to the student; hence the frequent question: "What new thing was offered at the bet ha-midrash to-day?" (Tosef., Soṭah, vii. 9; Ḥag. 3a; Yer. Giṭ. v. 47d; and elsewhere).

The bet ha-midrash ranks higher than the synagogue; consequently a synagogue may be transformed into a bet ha-midrash; but the latter can not be changed into a house of worship (Meg. 26b, 27a). "He who goeth from the synagogue to the bet ha-midrash—that is, from the divine service to the study of the Law—will be privileged to greet the majesty of God; for so says Ps. lxxxiv. 8 [A. V. 7]. 'They go from strength to strength, every one of them appeareth before God in Zion'" (Ber. 64a). To the bet ha-keneset (synagogue) and the bet ha-midrash in Babylonia are referred the words of Ezek. xi. 16, Hebr.: "I will be to them as a little sanctuary in the countries where theyshall come" (Meg. 29a). The Haggadah finds allusions to the bet ha-midrash in Ps. xc. 1: "Thou hast been our dwelling-place in all generations"; and Ps. lxxxii. 1, Hebr.: "God standeth in the midst of the congregation of [those who seek] God" (ib.; Gen. R. xlviii.); and also in Balaam's words (Num. xxiv. 5): "How lovely are thy tents, O Jacob, thy tabernacles, O Israel" (Targ. Yer. to Num. l.c.; Sanh. 105b); likewise in Cant. viii. 10: "I am a wall and my breasts like towers" (Pes. 87a), and Cant. ii. 8, 9, refer to the synagogue and the schoolhouse: "The voice of my beloved! behold he cometh leaping . . . ; my beloved is like a roe," meaning that God proceeds from one synagogue to the other, and from one bet ha-midrash to the other, to bless Israel (Pesiḳ. v. 48b).

• The goal of all instruction is to know and reveal God. All knowledge is given to know and understand the ways of God. Therefore, in the process of learning, students shall see God, love God, and understand that He is the source of all knowledge.
• Every student shall develop and maintain an intimate relationship with God which produces purity of heart, a clear conscience, and sincerity of faith. (1Tim 1:5)
• The imperishable, unchangeable, inerrant Word of God is foundational to all instruction and more than adequately equips each student in mind, soul and body to affect change in their lives, their families, and their world. Therefore, each student shall develop a deep knowledge and understanding of the Word of God.
• Education is not merely increasing knowledge and information. Education, or the educational process, is not an end in itself; it is a means to the end, which is an intimate relationship with God. The purpose of biblical education is to cause the worship of Him who is the Creator of all things. Therefore, all students will be passionate worshippers of God.
• Each student shall know that true identity, destiny and legacy are defined by a relationship with Christ. Therefore, each student will develop and maintain a lifestyle that is both a continuous pursuit and a constant discovering of who and what Christ has called them to be.
• Each student shall be Christ-like in character, integrity, and attitude and shall display Christ-likeness as dedicated family members, productive citizens, and valuable leaders in their work, in their churches, and in their communities. They shall embrace and practice justice, mercy and peacemaking in their daily lives.
• Students shall be well-able to defend the Christian faith in thought, word, and deed.
• Students will develop, possess and nurture a God-given creativity that allows them to be culturally relevant and actively engaged in their world.
• No matter what path they ultimately choose, graduates will have a solid foundation upon which to build a life and ministry of service, full of the Spirit of God. They shall understand, value, and engage in appropriate social and civic activities.
• Students will be living, breathing witnesses to the quality of biblical education and to the enduring value of living life as a committed Christian.
• Students shall be well prepared in all academic disciplines and skilled in reading, writing, speaking, listening, and critical thinking.
• Students will have a knowledge, understanding and respect of and for people, events, and movements in history and the cultures of other peoples and places. Each student should have a critical appreciation of the languages and cultures of other peoples, dispelling prejudice, promoting unity, encouraging hospitality, and promoting an open/honest exchange of ideas.
• Each student will develop an appreciation for the bible and expressions of worship through literature and the arts, and understand how they express and shape their beliefs and values.
• Students shall know how to utilize and steward resources to find, analyze, and evaluate information. Each student shall become a life-long learner to develop and the skills to question, solve problems and make wise decisions.
• Students will understand that diligent study and hard work have dignity and are necessary for success.