Colossian 1 Corinthians 1-3

2. Undermines the Gospel
The New Testament clearly teaches that the reason for Jesus’ death and
Resurrection depends on the real historical events of Genesis 1–3, that
Death entered the creation through the sin of the first man:
“For since by a man came death, by a man also came the
Resurrection of the dead. For as in Adam all die, so also in Christ all will be made alive.” (1 Corinthians 15:21, 22; see also Romans
Jesus is called “the last Adam” (1 Corinthians 15:45) because he
Came to undo the work of the first Adam. He took upon Himself, in His
Body on the Cross, the Curse of death for the lost race of Adam (Galatians
3:13; Colossians 1:22).
Clearly, the teaching about the reason for Jesus’ death depends upon
The events in Genesis being
real: that physical death originated with
Adam’s sin and that it was not already a part of the created order. Those
Who devalue the history of Genesis often claim that Adam’s death was
Only ‘spiritual’ (separation from God). But it was also physical death:
“From dust you came and to dust you will return” (Genesis 3:19). Thus
Jesus also died a physical death on the Cross. He also rose from the
Dead, bodily, victorious, having dealt with the Curse of death that came
Through Adam. If death was always a part of ‘creation’, how can it be “the last?
Enemy” (1 Corinthians 15:26) and why did Jesus have to die?

GAPS TO BRIDGE
1. Language. The Bible was originally written Greek Hebrew, and Aramaic. Often, understanding The Meaning of a word or phrase in the original language can be the key to correctly interpreting
A passage of Scripture.
2. Culture. The culture gap can be tricky.
3. Geography. Biblical geography makes the bible come alive.
4. History. We must also bridge the history gap.

Disprove the theory of evolution &big band
THE BIG BANG THEORY
The Big Bang theory has been accepted by a majority of scientists
Today. It theorizes that a large quantity of nothing decided to pack tightly
Together,—and then explode outward into hydrogen and helium. This
Gas is said to have flowed outward through frictionless space
("Frictionless," so the outflowing gas cannot stop or slow down) to
Eventually form stars, galaxies, planets, and moons. It all sounds so
Simple, just as you would find in a science fiction novel. And that is all its.
1 - The Big Bang theory is based on theoretical extremes. It may look good
2 - Nothingness cannot pack together. in math calculations, but it can’t actually happen.
3 - A vacuum has no density.4There would be no ignition to explode nothingness.
5 - There is no way to expand it. 6 - Nothingness cannot produce heat.
7 – The calculations are too exacting.
8 - Such an equation would have produced not a universe but a hole.
9 - There is not enough antimatter in the universe. man is God’s highest creation
The Old Testament references to the doctrine of the image of
God in man are tantalizing in their brevity and scarcity; we
Find only the fundamental sentence in Genesis 1:26 'Let us make
Men in our image after our likenesses, a further reference to
Man’s creation 'in the likeness of God' in Genesis 5:2, and a
Final statement in Genesis 9:6: 'Whoever sheds the blood of
Man, by man shall his blood be shed; for God made man in
His own image.' Yet we become aware, in reading these early
Chapters of Genesis and in studying the history of the interpretation
Of these passages, that the importance of the doctrine is
Out of all proportion to the laconic treatment it receives in the
Old Testament.1
One essential meaning of the statement that man was created
‘in the image of God’ is plain: it is that man is in some way and in some degree like God.
Even if the similarity between man and
God could not be defined more precisely, the significance of
This statement of the nature of man for the understanding of
Biblical thought could not be over-emphasized. Man is the one
Godlike creature in all the created order. His nature is not understood if he is viewed merely as the most highly developed of
The animals, with which he shares the earth, nor is it perceived if he is seen as an infinitesimal being dwarfed by the enormous
Magnitude of the universe. By the doctrine of the image of
God, Genesis affirms the dignity and worth of man, and elevates
All men—not just kings or nobles—to the highest status conceivable,
Short of complete divinization.
There is perhaps in the doctrine of the 'image' a slight hint of the limitation of the status of mankind, in that the image is not itself the thing it represents and that the copy must in some
Respects be unlike its original.2 yet this limiting aspect of biblical
Anthropology is hardly to be recognized as an important
Element in the 'image' doctrine, which itself points unequivocally to the dignity and godlikeness of man. It is the
context
Of the 'image' doctrine that conveys the complementary view of human nature: that man is 'made' in the image of God, that is, that he is God's creature, subject to the over lordship of his
Maker. Genesis 1, with its overriding emphasis on the unconditional
Freedom of God's sovereignty leaves no doubt that man is a creature of God at the same time as he is 'in the image of
God'.
Yet even if the essential meaning of the image is clear, namely
That man's splendid our is his likeness to God, we still need to
Know in what respect man is like God. Obviously the fact that he is 'made' in the image of God, that is, that he is a creature,
Imposes limitations upon the range and degree of his similarities to God. What these limitations are and what the precise
Meaning of the 'image' is will be the subject of our enquiry in this paper. Only by considering what meaning such a
Phrase could have had to the author of Genesis 1, and not at all by working from general philosophical, religious, or even
Biblical indications of the likeness of man and God, can we
Discover in what exact sense we may use the term if Conclusion

Genesis 1-11 does, of course, contain a number of important factual claims: that God created the universe, that mankind was created in the image of God, that the human race has alienated itself from God as a result of sin, that the sinful world is subject to God’s judgment and that God mercifully acts to redeem his creation from the powers of sin and death.
It may also be true that Adam, Eve, Cain, Abel, Seth, Noah and other persons named in Genesis 1-11 were indeed historical figures whose names have been preserved in the folklore of ancient Israel; and many scholars believe that the story of the great flood in Genesis 6-8 is based upon the actual occurrence of a major deluge in the ancient Middle East (c. 4000 B.C.). But it is doubtful that God created the world and mankind in the precise manner depicted in Genesis 1-2, that the fall of the human race took place exactly as described in Genesis 3, that the stories of Noah and the flood (Gn 6-9) and of the Tower of Babel (Gn 11) are literally true in all of their details, and so on. Were we to accept every detail of Genesis 1-11 as literally true, we should be committing ourselves to the view that man made his appearance on earth only about 120 hours after the world was created; that daylight existed before the sun came into being (Gn 1:3-5, 14-19); that the universe is surrounded by water (1:6-8); that the universe is no more than six or seven thousand years old (a figure arrived at by tracing the various genealogies found
in the Old Testament); and that the various languages of the human race originated at the Tower of Babel, less than four thousand years ago (11:1-9). Such ancient conceptions of the cosmos and of human history have been rendered implausible by modern scientific and historical discoveries