Welcome to CBE’s Library

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Galatians 3-4 teaches that we must read the Word of God with the barrier-removing Wind of God.

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The marriage guidance in Ephesians 5, rather than subjecting wives, is aimed at bringing the freedom of true Christian community into our homes.

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Now Deborah, a prophetess, the wife of Lappidoth, was judging Israel at that time. She used to sit under the palm tree of Deborah between Ramah and Bethel in the hill country of Ephraim; and the sons of Israel came to her for judgment. (Judges 4:4–5, NASB)

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First Corinthians presents Christian women with a time to speak, not a time to be silent.

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The story of Ruth is filled with drama; there’s tragedy and triumph, loss and gain, and of course, romance. But this true love is inspired by the source of love, the very heart of God.

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This sermon on Mary and Martha in Luke 10 argues that the problem is neither Martha’s housework nor Mary’s sitting at the feet of Jesus. The problem is judgment, which should be replaced with celebration of the gifts of others, even when those gifts differ from our own.

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Like Mary the Mother of Jesus, Christian men and women are called to bring Christ to the world.

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It is interesting to see how many times the word “all” occurs in the opening verses of the book of Acts. After identifying those who were included in the early followers of Jesus in the first chapter of Acts, we read in verse 14, “They all joined together constantly in prayer.” 

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The Bible sets forth an ideal and calls the ideal woman an eshet-chayil, which is the Hebrew for a “virtuous woman” (KJV) or a “wife of noble character” (NIV). This Hebrew expression occurs only three times in the Old Testament, but a study of these three passages is likely to reveal what the Bible supports as an ideal of Christian womanhood.

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If we broaden our scope to a global and centuries-long view, it becomes clear that the church’s primary source of biblical interpretation and application has been preaching.

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