The Trinity

[Vincent Butler]

The Hebrew understanding of Abraham's bosom (concept is theirs) is where the dead awaits. Abraham is there and you should picture it as someone leaning towards the chest area of Abraham (see John the beloved in the Lord's supper for reference). The place is Sheol and it is a place which is divided into two - paradise (Abraham's bosom) and hell where the unrighteous dwell. Obviously this is not the place of the Father. Christ upon death (he died for our sins) probably went to paradise and not to hell - which was a miss match when "translating" Hebrew concepts to Greek (Sheol became Hades which became Hell in English).

Well, what actually happened and where he went are somewhat speculation. We are not given all the details. Personally I believe that he actually went to hell, to receive a taste of sin's punishment. I don't believe that we can be dogmatic on where he went, no verses come to mind at the moment that state he was actually in hell as opposed to Abraham's bosom. All it says is that he went into the lower part of the earth, or the deep. I will not argue on the Hebrew word, God gave me his word in English, that is what I need to worry about.

I know the common Christian thinks that good souls go to the Father (heaven) but that kinda makes Judgement Day (Ecclesiastes 3:17) moot wouldn't it?
Christ had not yet ascended to the Father when meeting with Mary the first time (Sunday morning) and bade her not touch him (Some say she was his wife, but that is another discussion altogether). So he did not descend and ascend during the three days in the grave. He resurrected or was about to when he met with Mary, but had yet to Ascend to his Father (Heaven).
About the massive Resurrection in Matthew, I think the King James version does it right when it states: after His Resurrection (capital H), meaning it was after Christ's Resurrection that many saints came from their graves (like Lazarus?), not necessarily Resurrected. Besides, scholars do not trust this as historical as the other Gospel writers don't mention it.

Works salvation is not according to Scripture, and there are two separate judgment days, one for the saved(the judgment seat of Christ) and the Great White Throne judgment (for the lost, see Revelation 20).
Agreed, he ascended after his resurrection. He did it sometime after meeting Mary Magdalene, and before meeting some other disciples, because he did not forbid them from touching him then.
With the massive resurrection, I read that as saying that they rose from the dead and went into Jerusalem (they appeared unto many), I do know it just calls it "the holy city". This could be heaven, but why would it say "they appeared unto many"? I trust it as historical because it is in the Bible. I don't care what the scholars accept or don't accept.
Just for clarification, what do you mean, "like Lazarus"? What is your distinction between "Resurrection" and "coming from the grave"?

Colossians 2:9 - the word should be theotes and should be understood as Deity and not Godhead. And viola, just a claim to be a god.
Colossians 1:15-20 - You need to consider the context. Colossians were apostatizing and thought lesser of Christ (wonder why if the orthodox view was Trinitarianism(it was not)). Paul had to reaffirm the divinity of Christ as the creator of their reborn-ness and the Church and having prepared a place in his Father's kingdom.

Again, I don't like to argue Greek or Hebrew words, I am using what God gave me in English and trusting that it is the inerrant preserved Word of God. It says "Godhead". Saying "it should have been translated" or something like that gives you no credit, because that involves correcting the Bible.
Using your version of "all" would not be according to context. The use of the word "all" very plainly states that it is talking about a global "all", not just a regional "all".

13) Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14) In whom we have redemption through his blood, even the forgiveness of sins:15) Who is the image of the invisible God, the firstborn of every creature: 16) For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17) And he is before all things, and by him all things consist. 18) And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19) For it pleased the Father that in him should all fulness dwell; 20) And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.

The only other possible argument is that it is saying that Christ is the image of God, who created everything. The reading does not seem to indicate that, as verse 13 makes Christ the subject of the next group of verses.