I am a 28 year old professional working in a pretty run of the mill corporate job. I love going to the gym, reading, going for long walks where I live, and I’m a film nerd. I’ve been feeling a bit lonely since I moved into my own condo (used to share a house), and not having someone to chat with regularly has been a bit of an adjustment. I go out often with friends, and love to try new restaurants. I travel 2-3 times a year and love being on the road. I feel like sometimes I don’t have many shared interests with the women I date, and I’m trying to make some positive changes in that department. Drop me a message if you wanna talk movies, have a laugh, etc etc

I am a 28 year old professional working in a pretty run of the mill corporate job. I love going to the gym, reading, going for long walks where I live, and I’m a film nerd. I’ve been feeling a bit lonely since I moved into my own condo (used to share a house), and not having someone to chat with regularly has been a bit of an adjustment. I go out often with friends, and love to try new restaurants. I travel 2-3 times a year and love being on the road. I feel like sometimes I don’t have many shared interests with the women I date, and I’m trying to make some positive changes in that department. Drop me a message if you wanna talk movies, or just have a laugh

Thanks to Patron Member u/Entharo_entho - Here is the wiped out Tweet retrieved
Context - Wiped out from Internet
In March, I got a chance to work with filmmaker Sanjay Leela Bhansali right after he made Gangubai Kathiawadi, and Alia Bhatt, playing the titular character in the film, retweeted me.
The headline (in my head) was going to be, ‘The Boy From Kamathipura Goes To Bhansali Mandi.’
Then reality struck in April.
One of my closest friends Sweta called me from the Shivapuri National Park near Kathmandu and put me on speaker. Two other friends Mona and Ayush were listening to the WhatsApp call.
‘How’s it going with Bhansu?’ Sweta asked.
‘We are not working together anymore,’ I said.
‘Whaaaaaaaat?’ the three people shrieked, creating a wavy disturbance in audio frequency.
‘Whyyyyy?’ they cried, collectively anguished.
‘He said he is not feeling the vibes.’
‘What?’
‘Vibes,’ I said aloud, causing a seismic tremor in the audio frequency.
‘What vibes?’ Sweta jibed, ‘Maybe he can’t feel the vibrator.’
Laughter upped the vibes.
First, a little context on how I got that far. Check this, this, this & this.
So my tweets were going viral in February-March.
In the second week of March, a woman DM’d me saying she loves the tweets. I said thank you. She said she works at Bhansali Productions.
Whoopsie Daisy!
I asked if I could be a part of the production. She checked with SLB and team. He said he wants to meet now.
NOW!
How?
I was in Calcutta.
I called an actor friend in Bombay and told him about it.
“They will book your tickets and put you up in 5-star,” he said, “Like Hollywood.”
“This is Bhansaliwood,” I said, “Yahan dhanda hamesha manda hai.”
I flew (on my own expense) and met him.
I was ‘prepared’ by his team for the meeting with His High and Mightiness.
I was told:

Arre, then what do I say?
I sashayed in a brown kurta and white linen trousers. Please see Madhuri Dixit-Nene’s brown ghagra for aesthetic reference I used from my very limited wardrobe of the only kurta I had at the time. By the way, the chorus sings ‘Jhanak Jhanak Payal Baaje,’ aesthetically referencing you know what, right?
He was lunching with his minions (strictly calling them minions from his pov) when I arrived in his pristine white dining hall in a building called Magnum Opus. Where else should he reside, no? Both his house, and his office (where I was ‘prepared’ earlier) were tastefully done in creamy white.
It was, as I said to my friend later, like walking into a cumulus cloud, or like sitting on his favourite singer Lata Mangeshkar’s lap. Calm, serene and quite surreal. I was inside his snow globe. Violins from a Bach concerto (in my head) were replaced with say Madan Mohan’s doleful rendition of ‘Mai ri main ka se kahoon peedh apne jiya ki.’ (Side effect of writing this on Mother’s Day.)
I look for books when I enter a house for signs of intelligent life. There were lots of lamps and candelabras but where were the stacks of books they were perched on? The aesthetic was high on film set disposable kitsch. I stared into a cumulative void.
The minions were intensely debating Darjeeling momos. What’s that? I spent my childhood there. Never heard of this GI tag!
SLB relished his meal and said, “I want puranpoli today.”
Puranpoli appeared not out of thin air, but a house-help flipping wishes instantly on a griddle on the fifth floor. We were on the first floor. Although the puranpoli is shaped like a flying saucer, it doesn’t fly, perhaps burdened by the weight of excess ghee and crowd-pleasing expectation. It does, however, reach SLB’s plate at the speed of light.
‘Give him some,’ he asked a minion to serve me while I waited on the sofa.
‘I’ve had lunch, thank you,’ I said, trying to behave. The plate arrived. I took a mousy bite to exhibit my failing attempt to transform into a champion minion.
When he came to chat, he noticed the unfinished food and gently reminded me how there were days he went hungry. I should have rolled my eyes for my own lean days.
‘One should not waste food,’ he said.
‘I don’t,’ I said, ‘I was going to parcel it home in a doggy bag.’
Hearing the word doggy, his well-behaved dog came over to inspect me.
He observed me. I petted her perfunctorily. Am a cat person. Stereotypical writer stuff — allergic to undesired petting and attention.
‘So, what have you done?’ he asked, sitting on a sort of empire-style bergere chair. Full marks for faux-ornate.
‘A novel, some writing for a series,’ I said nervously, dismissively.
‘Anything I might have seen?’ he asked.
‘No, not worthwhile.’
‘Are you interested in direction also?’
‘No, am not delusional.’
A moment passed. I might have displayed an errant repartee.
‘I mean, I can only write, or am trying to,’ I said. L’esprit de l’escalier.
He gave me a spiel on writing, how screenplay is an art not many understand, etc, et cetera.
I nodded to make his voice disappear.
‘What are you writing now?’
I showed him the cover of my new book, The Last Courtesan, featuring my mother, on my phone.
‘Oh, this is so fascinating,’ he said.
He spoke rapturously about Calcutta’s great food and colonial architecture when I mentioned growing up in Bowbazar kothas. If you watch any of his interviews now on YouTube you will realise he only speaks in raptures. He’s always explaining things like an impassioned conductor at a dime-store opera. It can exhaust the boorish audience immediately. He spoke about living in the Kamathipura area as a child when I said I had lived there. The mythmaker was interested in exoticising his own legend as an ‘outsider’.
‘But how will you work here if your mother is in Calcutta?’ he said, ‘I am a maa-ka-bhakt.’
Everything is about him or his mother. I have reached that stage too, though only by circumstances unavoidable.
‘Actually it was my mother who asked me to come here. I told her it would only work out if you understand that I will have to vacillate between the two cities initially. Jaise Sanjay ki Leela hai, waise meri Rekha.’
Corny dialogue, but worked. No one calls him by his first name, except perhaps his own mother. He is sir for everyone.
‘If I am speaking to you for so long means I like you,’ he said. ‘Otherwise, I would have asked you to leave long ago.’
Barely five minutes into the conversation, he asked me to return to his office and inform his team that I was going to be a part of his writer’s room.
I went back to his office and read a script. This is the part I cannot mention. His legal team sits in the adjacent room.
I flew to Calcutta and was to return after a week. I had to make arrangements for my mother’s tri-weekly dialysis sessions at a nearby hospital, figure out a tiffin-delivery service for her, find a house help (she sent four nurses scurrying in the past), all of which is a bit of a task in this retrograde city.
Remember the woman who had DM’d me about my tweets? She messaged. She had met SLB after my meeting. He said this about me: ‘What a wonderful find. That boy has so much potential and is talented. Most importantly, he is sensitive.’
I told her I’d get this engraved on my tombstone.
Like how he wants to take Alia Bhatt’s golchakkar in Dholida to his grave.
“It’s a shot that I will take to my grave. If there’s any shot that I want to be played when I breathe my last, it would be Alia doing that shot. It is the best thing I have seen an actor do in a very long, long time.”
I was only emulating the high priest of hyperbole in my tombstone comment. Perhaps I was regressing into a minion.
I had only managed a few tasks for mother when I was back in Bombay. It worried me that the old, frail woman with shaky limbs and slurred speech was trying to be brave to send me to work. I hadn’t worked since the pandemic; she was in and out of hospitals so frequently that I had surrendered the thought of getting another job ever again. Taking care of her was my full-time job.
The first day in his office was to chill in my new, aesthetically pleasing kurta I had shopped for in Gariahat. There was a security camera in every corner that was apparently accessible on his phone. My skin tingled with this information. Chilled. He was at home. Probably watching. That’s a great way to create a myth.
The next day, there were more minions on the lunch table in his first floor apartment. The magically appearing steamy and fragrant sheera was delicious. A minion deemed it the best sheera in the city. I nodded to make that statement evaporate.
A courier boy interrupted for a document signature. SLB flared at a spelling mistake in the document papers.
‘Go wash your face and come back,’ he yelled at the young man.
The minions at the table laughed nervously. I so wished I was wearing a mask to cover my surprise emoji face.
The minions on the table were writers and assistant directors.
‘Dastavez,’ SLB said, ‘would that be correct to use?’
‘Kaaghzaat,’ the minion replied.
‘Kaaghzaat is paper, dastavez is document,’ said the second minion.
‘You always mislead me,’ SLB sternly reprimanded the first minion. ‘Don’t ever do that again.’
Only that minion tried to laugh, offering an apology. He shut the minion down.
My mask, my mask emoji face.
A third minion was sulking in a corner before I arrived for the writing session. This minion had reportedly offered a script suggestion, which he disliked and barked down. I liked this minion the most. Relatable.
A faint noise of a person running or perhaps just a rumbling sound from somewhere outside interrupted the room. He looked up at the ceiling and said, ‘No one lives there. Am certain it is a ghost. I hear running sounds all the time. I have heard sounds of furniture being dragged.’
I wondered if he actually believed in half the things he uttered, or was he just saying it to create enigma about himself. Mythical thoughts certainly kept him preoccupied.
Reality bored him. SLB had nothing good to say about the ‘current plague’ of South Indian films upsetting the Bollywood cartel. He compared them to a circus. He wasn’t kind to the actors he had worked with in his last film. He cracked lame jokes about everyone and everything. The minions laughed and kept him busy. I chuckled a few times to blend in. The mythmaker revelled in his prophesies about the impending doom of charlatans with no aesthetics: just crass, commercial peddlers pimping art. It was all said to amuse and bemuse while he fussed over the yellow shade of fabric from several swatches.
When he left for his music session, the minions bitched him out, and how! All the horror stories I had heard over the years about his moods, behaviour, language and violent temper were true. How else will he create myth about himself as a maestro? The Glomar response. Let the plebs indulge in hearsay. I will neither confirm nor deny. The minions sang effigy songs in happy tunes, if I may stretch this part a bit like his penchant for high camp.
That night, when I went to my actor friend’s house, where I was temporarily staying, I said to him, ‘I don’t think I will last a week there.’
I was rattled by how he spoke to the courier boy and the minions, with no filter. Well, at least it was clear he had no tact, endearing as that might be of a ‘genius’ if one compromises with his erratic behaviour. The CEO of his company does it beautifully and advises to develop a ‘thick hide’ around him. Cows, essentially.
Verve
The words genius, great, master, maverick, were so loosely bandied by his office staff even in his absence that I was tempted to add auteur, if they could spell or pronounce it. They worked in perpetual fear of him turning up at any hour and checking on their tidiness. A minion whined she wasn’t dressed appropriately for his surprise visit. Once, he even cut pay for unscheduled leave, said another minion. A minion narrated a shot he copied from a photographer in Gangubai Kathiawadi. Another minion recounted how he made her cry on shoot by screaming at her for a silly mistake. Minions couldn’t leave the office till his evenings were scheduled. It was a well-paying job so long as they did not have to see ‘chacha’s’ face and only applaud his cinematic sorcery.
His office team would assign me desk-work and warn me not to inform him about it.
‘What am I supposed to say if he asks?’
‘Make up something,’ I was told.
‘Why should I?’
‘You will slowly understand,’ I was told.
His team of assistants would sneak around me. I didn’t know who was reporting what back to him. He would interrogate the management team. They would lash out at me for informing the assistants. The management wanted to control me a certain way because ‘sir’ does not need to know everything. It was quite a guessing game. He had created an ecosystem of complete chaos and loved the hubbub. New people were hired for him to use the ‘new energy’ to rekindle the ‘old energy’ that needed to be reminded it could be snuffed out and replaced. He thrived on confusion because it all boiled down to him to sort out the mess. He was the provider so long as the minions ingratiated and served their grand master.
One time he called me upstairs, what his CEO called the god’s chamber aka the Shahenshah’s durbar: his office on the seventh floor. Walls were lined with giant posters of his films. We minions sat on the fifth floor. I was of course by now a week old in the toady mill. On the seventh floor, production team members, set designer, director assistant, young people sat on the floor, armed with notebooks and laptops, alert and sugar-tongued. He sat on a throne and dictated each one about their duty. A masseur massaged his leg. He asked me what I thought of a script. I said it was lovely. He asked me to elaborate. I said I liked a character’s resolve. He denied it was written. I said that’s my interpretation. A minion promptly backed me.
‘What changes do you suggest?’ he asked.
‘We should sit on it collectively and decide,’ I said.
He mumbled something. My suggestion was dismissed. I was dismissed. I bowed out. A minion whispered to me, ‘We all walk on eggshells around him.’ I had to be a chicken in a coop I suppose.
Another time he dismissed my suggestion for a scene saying, ‘That’s not how art is made.’ I had referenced a scene from Bandit Queen to illustrate my point. Just like his entire oeuvre is homage to a classic. How else does he make his art?
Allow me to illustrate with a frame from his first film Khamoshi: The Musical. The second image is from Pakeezah.
Hum Dil De Chuke Sanam references Red Beard, Woh 7 Din.
Devdas references Pakeezah more than once.
Black references The Miracle Worker.
Saawariya references Pyaasa, Awaara.
Guzaarish references Whose Life Is It Anyway?
Goliyon Ki Raasleela: Ram-Leela references Franco Zeffirelli’s Romeo and Juliet, West Side Story.
Bajirao Mastani references Mughal-E-Azam.
Padmaavat references Mirch Masala.
Gangubai Kathiawadi, let’s give him the benefit of doubt is all his own, original artistry.
The American filmmaker Jim Jarmusch once meta quoted the French filmmaker Jean-Luc Godard when he said:
“Nothing is original. Steal from anywhere that resonates with inspiration or fuels your imagination. Devour old films, new films, music, books, paintings, photographs, poems, dreams, random conversations, architecture, bridges, street signs, trees, clouds, bodies of water, light and shadows. Select only things to steal from that speak directly to your soul. If you do this, your work (and theft) will be authentic. Authenticity is invaluable; originality is non-existent. And don’t bother concealing your thievery — celebrate it if you feel like it. In any case, always remember what Jean-Luc Godard said: “It’s not where you take things from — it’s where you take them to.”
SLB believes he takes art and betters it, removing the grubby coat of slime from the sublime, often not concerned with acknowledging the source. He is a master’s master, elevating it to an otherworldly experience, the creator of a mythoverse.
He asked me to rewrite a scene I didn’t agree with. He banged the script folders on the table like a petulant, little child. I watched his posture change into a frump. Tiger Shroff’s ‘Bacchi ho kya,’ dialogue comes to mind.
‘You are talking like those critics who find fault but don’t know how to write. They should write the film,’ he said.
That argument will never make sense to me but since I write movies now and not just about them, I rewrote the scene in half an hour and showed it to him. He found it rubbish.
I was not called to the writer’s room for a week.
His CEO said I should go to his house; hang around him, like the other assistants whose only purpose in life is to feed his ego. We are slaves to his vision, she said. She thought I was a better writer than the team he had assembled. ‘From whatever I read, only three lines of your work on social media, I could sense it,’ she said.
Either she was encouraging, or bluffing with a perfectly Zen face. From the hundreds of Ganesh idols stacked in her room, it was clear she wasn’t a reader. She was good at reading numbers, data, and stats. She would sense a sign if one of the metal idols sucked milk from a spoon on the day she enquired about box –office figures.
There was more than one right-wing hardliner in his office. Secular staff was invisible. A pretty minion in baby pink t-shirt, whose main grouse was that another minion called him a Barbie doll, said he was happy with the Modi government building roads in his home state Bihar. Another minion countered him by asking: What about the persecution of minorities by the same government? The pretty minion said he didn’t care for that. He was assisting ‘sir’ because he wanted to be an actor. Which lead me to wonder how many Muslim actors has this production worked with? Silly of me to think, right? Given that I myself don’t use my Muslim surname. I’ve now successfully planted a myth in your head. That’s how it works.
In the time that I was in Versova during my brief stint at Bhansali Productions, I met several people with their own SLB horror story. A producer said, ‘He is a difficult man but life changes for good after you work with him. Some people want to go through hell first. Life bann jaati hai.’ I didn’t understand why purgatory was necessary. Another former assistant said, ‘When you work with the worst (SLB) and the best (KJO), you are ready for the rest.’
A young woman gave him a thesis she wrote on his films. He asked her to write a book on her. She said she wanted to assist as a director. She never heard from him. A filmmaker said SLB was too friendly with another assistant, suggesting intimacy. A writer wasn’t given credit in a film.
Another writer was promised his script will be turned into a film but it never took off and now he feels his life has been ruined. A young filmmaker’s debut movie SLB produced was delayed, not promoted, and called ‘kachra’ to his face.
The young man said SLB is sexist, homophobe, classist, fat shamer, emotional abuser, and a body shamer. “He is a joyless pit of darkness where happiness goes to die. And those are the nicest words I can think of to describe him,” he said. Another filmmaker said a choreographer was in a relationship with SLB and wanted to marry him but he wouldn’t even touch her, a hotly discussed conversation amongst his minions.
Everything sounds hokum. A successful man is likely to upset a few. The few will talk. Their words may ring true through a gossamer veil of implausibility. Myths magnifying his persona.
There are too many myths about his personal life, aroused by his silence on the subject but all too obvious in his work. When people want to confirm with me, I am equally appalled at their lack of aesthetics. Like the great reader of curtains, Edgar Allan Poe, you only have to look at SLB’s use of billowy curtains in films to guess.

Above stanza, courtesy Poe, poem: The Raven.
Hope you get the drift, or draft, hawa ka jhonka! By the way, am digressing now, is the weirdly named character Sameer Rosselline in Hum Dil De Chuke Sanam the first mainstream Hindi film hero to pass wind? The ruffled curtains are first to be cautioned though.
Unlike most people willing to swallow their pride to work with SLB, few like the eponymous Gangubai character choose izzat. The house-help employed in my actor friend’s house was asked to work as a cook in his house. When she heard the whimsy, dessert-craving demands, she declined the offer. I identify with her no-nonsense style.
In November 2021, a filmmaker read a film script I wrote and said, ‘This is SLB territory. Only he can make it. It is the modern love-story he has been wanting to make for a long time.’
‘Are you sure?’ I asked, somewhat flattered but also bewildered.
‘Yes, we just have to change the setting from Calcutta-Bombay to Calcutta-New York. It is what he has been trying to crack. I’ll get him to read it.’
I never spoke to SLB about my script. I did not want to look like a schemer. I had only got a chance because of my mother’s story. I had come to write courtesan songs. Hindi films are recognised by their songs. His films have show tunes that live on long after the sequins and mirrors reflect a decadent style. He employs the old-fashioned method of making Hindi films, which is to stitch scenes around a song, not the other way round. And when you glean your references from the best of classical melodies, how can you falter?
My own SLB story is that after watching Saawariya in 2007, I wrote a few songs, moved to Bombay, lived in Versova, close to Magnum Opus, and hoped to meet him, but made no effort even though I came in close contact with people who worked directly with him. I never requested for a meeting. Over the years, I too had heard a few horror stories about him. I only believe in what I see. I waited when he would call for me, my work would have to speak for itself.
A day before Good Friday, his CEO sat me down and said it’s not working out.
There’s a mythical story of how Lata Mangeshkar was on her way to record a song for SLB but the heavens poured and she had to turn her car back. A typical SLB frame of hope and hopelessness.
Never work with your idols. You’ll have a better story to imagine and create myths.
I was so relieved to leave. I hadn’t got a moment to read, or write, let alone think since I got here. Why I wanted to work with SLB was to not believe in hearsay. I will either confirm or deny.
‘Great,’ I said, ‘everyone deserves an off on Good Friday.’
The office was unsure about public holidays. SLB’s mood dictated the calendar.
Before returning to Calcutta, I met a friend entrenched in the film business.
When she heard of the fiasco, she said, ‘I’ve heard he is very anal, is he?’
The vibrator jokes never stop.

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I am a 17-year-old who has been assigned to write a 300-word essay on the topic 'Effects of Road Accidents and Their Solutions', how should I write it. Additionally, I have been asked to intern with the traffic police for 15 days, during which I will undergo psychiatric evaluation and treatment, seek rehabilitation at a de-addiction centre, and study traffic rules to present to the Juvenile Justice Board. I will also assist accident victims if I witness an incident. I would like to know what clothes I should wear for the internship, would Gucci or Prada work and maybe a Richard Mille watch to match the whole vibe.

Somewhat humorous post incoming!
Hubs & I went for a walk yesterday afternoon. 3 roads, down to the pharmacy & back. So 6 roads I suppose.
Phew it's nice out so walking is nice. Seeing many window cats. All going well here, why am I scared out here normally? Hehe I can do this.
A man in high vis is walking on the other side of the road which would usually stress me out but I'm doing it! As we cross the road we passed him at an intersection. Nerves increased a little but all good.
At this point high vis man flops his meat & two veg out & starts pissing in front of us. Not against a wall or bush... just out there facing the road for all to see.
I am still in shock. Adding this one to the list for sure.

Is there any cash machine near mill road that works, little sainsburys is broken, coop near mosque is under refurbishment, Al Amin is broken, the small shop near the mosque never works either, big sainsburys doesn't work, what the fuck is going on

"Why Did Jesus Die on the Cross?"

The main reason Jesus died on the cross was to defeat Satan and set us free from his oppressive rule. Everything else that Jesus accomplished was to be understood as an aspect and consequence of this victory (e.g., Recapitulation, Moral Influence, etc.).
This understanding of why Jesus had to die is called the Christus Victor (Latin for “Christ is Victorious”) view of the atonement. But, what exactly was Christ victorious from, and why? To find out the answers to these questions, we have to turn to the Old Testament, as that's what the apostles would often allude to in order to properly teach their audience the message they were trying to convey (Rom. 15:4).
The OT is full of conflict between the Father (YHVH) and false gods, between YHVH and cosmic forces of chaos. The Psalms speak of this conflict between YHVH and water monsters of the deeps (an ancient image for chaos) (Psa. 29:3-4; 74:10-14; 77:16, 19; 89:9-10; 104:2-9, etc).
The liberation of Israel from Egypt wasn’t just a conflict between Pharaoh and Moses. It was really between YHVH and the false gods of Egypt.
Regardless of whether you think the aforementioned descriptions are literal or metaphorical, the reality that the Old Testament describes is that humanity lived in a “cosmic war zone.”
The Christus Victor motif is about Christ reigning victorious over wicked principalities and Satan's kingdom, and is strongly emphasized throughout the New Testament. Scripture declares that Jesus came to drive out "the prince of this world” (John 12:31), to “destroy the works of the devil” (1 John 3:8), to “destroy him that had the power of death, that is, the devil” (Heb. 2:14) and to “put all enemies under his feet” (1 Cor 15:25). Jesus came to overpower the “strong man” (Satan) who held the world in bondage and worked with his Church to plunder his "palace" (Luke 11:21-22). He came to end the reign of the cosmic “thief” who seized the world to “steal, and to kill, and to destroy” the life YHVH intended for us (John 10:10). Jesus came and died on the cross to disarm “the principalities and powers” and make a “shew of them openly [i.e., public spectacle]” by “triumphing over them in [the cross]” (Col. 2:15).
Beyond these explicit statements, there are many other passages that express the Christus Victor motif as well. For example, the first prophecy in the Bible foretells that a descendent of Eve (Jesus) would crush the head of the serpent (Gen. 3:15). The first Christian sermon ever preached proclaimed that Jesus in principle conquered all YHVH's enemies (Acts 2:32-36). And the single most frequently quoted Old Testament passage by New Testament authors is Psalm 110:1 which predicts that Christ would conquer all YHVH’s opponents. (Psalm 110 is quoted or alluded to in Matthew 22:41-45; 26:64, Mark 12:35-37; 14:62, Luke 20:41-44; 22:69, Acts 5:31; 7:55-56, Romans 8:34, 1st Corinthians 15:22-25, Ephesians 1:20, Hebrews 1:3; 1:13; 5:6, 10; 6:20; 7:11, 15, 17, 21; 8:1; 10:12-13, 1st Peter 3:22, and Revelation 3:21.) According to New Testament scholar Oscar Cullman, the frequency with which New Testament authors cite this Psalm is the greatest proof that Christ’s “victory over the angel powers stands at the very center of early Christian thought.”
Because of man's rebellion, the Messiah's coming involved a rescue mission that included a strategy for vanquishing the powers of darkness.
Since YHVH is a God of love who gives genuine “say-so” to both angels and humans, YHVH rarely accomplishes His providential plans through coercion. YHVH relies on His infinite wisdom to achieve His goals. Nowhere is YHVH's wisdom put more on display than in the manner in which He outsmarted Satan and the powers of evil, using their own evil to bring about their defeat.
Most readers probably know the famous story from ancient Greece about the Trojan Horse. To recap the story, Troy and Greece had been locked in a ten-year-long vicious war when, according to Homer and Virgil, the Greeks came up with a brilliant idea. They built an enormous wooden horse, hid soldiers inside and offered it to the Trojans as a gift, claiming they were conceding defeat and going home. The delighted Trojans accepted the gift and proceeded to celebrate by drinking themselves into a drunken stupor. When night came and the Trojan warriors were too wasted to fight, the Greeks exited the horse, unlocked the city gates to quietly let all their compatriots in, and easily conquered the city, thus winning the war.
Historians debate whether any of this actually happened. But either way, as military strategies go, it’s brilliant.
Now, there are five clues in the New Testament that suggest YHVH was using something like this Trojan Horse strategy against the powers when he sent Jesus into the world:
1) The Bible tells us that YHVH's victory over the powers of darkness was achieved by the employment of YHVH’s wisdom, and was centered on that wisdom having become reality in Jesus Christ (Rom. 16:25, 1 Cor. 2:7, Eph. 3:9-10, Col. 1:26). It also tells us that, for some reason, this Christ-centered wisdom was kept “secret and hidden” throughout the ages. It’s clear from this that YHVH's strategy was to outsmart and surprise the powers by sending Jesus.
2) While humans don’t generally know Jesus’ true identity during his ministry, demons do. They recognize Jesus as the Son of God, the Messiah, but, interestingly enough, they have no idea what he’s doing (Mark 1:24; 3:11; 5:7, Luke 8:21). Again, the wisdom of YHVH in sending Jesus was hidden from them.
3) We’re told that, while humans certainly share in the responsibility for the crucifixion, Satan and the powers were working behind the scenes to bring it about (John 13:27 cf. 1 Cor. 2:6-8). These forces of evil helped orchestrate the crucifixion.
4) We’re taught that if the “princes of this world [age]” had understood the secret wisdom of YHVH, “they would not have crucified the Lord of glory” (1 Cor 2:8 cf. vss 6-7). Apparently, Satan and the powers regretted orchestrating Christ’s crucifixion once they learned of the wisdom of YHVH that was behind it.
5) Finally, we can begin to understand why the powers came to regret crucifying “the Lord of glory” when we read that it was by means of the crucifixion that the “handwriting of ordinances that was against us, which was contrary to us [i.e., the charge of our legal indebtedness]” was “[taken] out of the way [i.e., canceled]” as the powers were disarmed. In this way Christ “triumph[ed] over” the powers by "his cross” and even “made a shew of them openly” (Col. 2:14-15). Through Christ’s death and resurrection YHVH's enemies were vanquished and placed under his Messiah's feet, and ultimately His own in the end (1 Cor. 15:23-28).
Putting these five clues together, we can discern YHVH's Trojan Horse strategy in sending Jesus.
The powers couldn’t discern why Jesus came because YHVH's wisdom was hidden from them. YHVH's wisdom was motivated by unfathomable love, and since Satan and the other powers were evil, they lacked the capacity to understand it. Their evil hearts prevented them from suspecting what YHVH was up to.
What the powers did understand was that Jesus was mortal. This meant he was killable. Lacking the capacity to understand that this was the means by which YHVH would ultimately bring about the defeat of death (and thus, pave the road for the resurrection itself), they never suspected that making Jesus vulnerable to their evil might actually be part of YHVH's infinitely wise plan.
And so they took the bait (or "ransom"; Matt. 20:28, Mark 10:45, 1 Tim. 2:5-6). Utilizing Judas and other willing human agents, the powers played right into YHVH’s secret plan and orchestrated the crucifixion of the Messiah (Acts 2:22-23; 4:28). YHVH thus brilliantly used the self-inflicted incapacity of evil to understand love against itself. And, like light dispelling darkness, the unfathomably beautiful act of YHVH's love in sending the willing Messiah as a "ransom" to these blood-thirsty powers defeated them. The whole creation was in principle freed and reconciled to YHVH, while everything written against us humans was nailed to the cross, thus robbing the powers of the only legal claim they had on us. They were “spoiled [i.e., disempowered]” (Col. 2:14-15).
As happened to the Trojans in accepting the gift from the Greeks, in seizing on Christ’s vulnerability and orchestrating his crucifixion, the powers unwittingly cooperated with YHVH to unleash the one power in the world that dispels all evil and sets captives free. It’s the power of self-sacrificial love.

Why Penal Substitution Is Unbiblical

For the sake of keeping this already lengthy post as short as possible I'm not going to spend too much time on why exactly PSA (Penal Substitutionary Atonement) is inconsistent with Scripture, but I'll go ahead and point out the main reasons why I believe this is so, and let the reader look further into this subject by themselves, being that there are many resources out there which have devoted much more time than I ever could here in supporting this premise.

"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us:"-1 Corinthians 5:7

The Passover is one of the two most prominent images in the New Testament given as a comparison to Christ's atonement and what it accomplished, (the other most common image being the Day of Atonement sacrifice).
In the Passover, the blood of the lamb on the door posts of the Hebrews in the book of Exodus was meant to mark out those who were YHVH's, not be a symbol of PSA, as the lamb itself was not being punished by God in place of the Hebrews, but rather the kingdom of Egypt (and thus, allegorically speaking, the kingdom of darkness which opposed YHVH) was what was being judged and punished, because those who were not "covered" by the blood of the lamb could be easily identified as not part of God's kingdom/covenant and liberated people.
Looking at the Day of Atonement sacrifice (which, again, Christ's death is repeatedly compared to throughout the New Testament), this ritual required a ram, a bull, and two goats (Lev. 16:3-5). The ram was for a burnt offering intended to please God (Lev. 16:3-4). The bull served as a sin offering for Aaron, the high priest, and his family. In this case, the sin offering restored the priest to ritual purity, allowing him to occupy sacred space and be near YHVH’s presence. Two goats taken from "the congregation” were needed for the single sin offering for the people (Lev. 16:5). So why two goats?
The high priest would cast lots over the two goats, with one chosen as a sacrifice “for the Lord” (Lev. 16:8). The blood of that goat would purify the people. The second goat was not sacrificed or designated “for the Lord.” On the contrary, this goat—the one that symbolically carried the sins away from the camp of Israel into the wilderness—was “for Azazel” (Lev. 16:8-10).
What—or who—is Azazel?
The Hebrew term azazel (עזאזל) occurs four times in Leviticus 16 but nowhere else in most people's canon of the Bible, (and I say "most people's canon," because some people do include 1 Enoch in their canon of Scripture, which of course goes into great detail about this "Azazel" figure). Many translations prefer to translate the term as a phrase, “the goat that goes away,” which is the same idea conveyed in the King James Version’s “scapegoat.” Other translations treat the word as a name: Azazel. The “scapegoat” option is possible, but since the phrase “for Azazel” parallels the phrase “for YHVH” (“for the Lord”), the wording suggests that two divine figures are being contrasted by the two goats.
A strong case can be made for translating the term as the name Azazel. Ancient Jewish texts show that Azazel was understood as a demonic figure associated with the wilderness. The Mishnah (ca. AD 200; Yoma 6:6) records that the goat for Azazel was led to a cliff and pushed over, ensuring it would not return with its death. This association of the wilderness with evil is also evident in the New Testament, as this was where Jesus met the devil (Matt. 4:1). Also, in Leviticus 17:1-7 we learn that some Israelites had been accustomed to sacrificing offerings to "devils" (alternatively translated as “goat demons”). The Day of Atonement replaced this illegitimate practice.
The second goat was not sent into the wilderness as a sacrifice to a foreign god or demon. The act of sending the live goat out into the wilderness, which was unholy ground, was to send the sins of the people where they belonged—to the demonic domain. With one goat sacrificed to bring purification and access to YHVH and one goat sent to carry the people’s sins to the demonic domain, this annual ritual reinforced the identity of the true God and His mercy and holiness.
When Jesus died on the cross for all of humanity’s sins, he was crucified outside the city, paralleling the sins of the people being cast to the wilderness via the goat to Azazel. Jesus died once for all sinners, negating the need for this ritual.
As previously stated, the goat which had all the sin put on it was sent alive off to the wilderness, while the blood of the goat which was blameless was used to purify the temple and the people. Penal substitution would necessitate the killing of the goat which had the sin put on it.
Mind you, this is the only sacrificial ritual of any kind in the Torah in which sins are placed on an animal. The only time it happens is this, and that animal is not sacrificed. Most PSA proponents unwittingly point to this ritual as evidence of their view, despite it actually serving as evidence to the contrary, because most people don't read their Old Testament and don't familiarize themselves with the "boring parts" like Leviticus (when it's actually rather important to do so, since that book explains how exactly animal offerings were to be carried out and why they were done in the first place).
In the New Testament, Christ's blood was not only meant to mark out those who were his, but also expel the presence of sin and ritual uncleanness so as to make the presence of YHVH manifest in the believer's life. Notice how God's wrath isn't poured out on Christ in our stead on this view, but rather His wrath was poured out on those who weren't covered, and the presence of sin and evil were merely removed by that which is pure and blameless (Christ's blood) for the believer.
All this is the difference between expiation and propitiation.

The Content of Paul's Gospel Message

When the New Testament writers talked about “the gospel,” they referred not to the Protestant doctrine of justification sola fide–the proposition that if we will stop trying to win God’s favor and only just believe that God has exchanged our sin for Christ’s perfect righteousness, then in God’s eyes we will have the perfect righteousness required both for salvation and for assuaging our guilty consciences–but rather they referred to the simple but explosive proposition Kyrios Christos, “Christ is Lord.” That is to say, the gospel was, properly speaking, the royal announcement that Jesus of Nazareth was the God of Israel’s promised Messiah, the King of kings and Lord of lords.
The New Testament writers were not writing in a cultural or linguistic vacuum and their language of euangelion (good news) and euangelizomai would have been understood by their audience in fairly specific ways. Namely, in the Greco-Roman world for which the New Testament authors wrote, euangelion/euangelizomai language typically had to do with either A) the announcement of the accession of a ruler, or B) the announcement of a victory in battle, and would probably have been understood along those lines.
Let’s take the announcements of a new ruler first. The classic example of such a language is the Priene Calendar Inscription, dating to circa 9 BC, which celebrates the rule (and birthday) of Caesar Augustus as follows:
"It was seeming to the Greeks in Asia, in the opinion of the high priest Apollonius of Menophilus Azanitus: Since Providence, which has ordered all things of our life and is very much interested in our life, has ordered things in sending Augustus, whom she filled with virtue for the benefit of men, sending him as a savior [soter] both for us and for those after us, him who would end war and order all things, and since Caesar by his appearance [epiphanein] surpassed the hopes of all those who received the good tidings [euangelia], not only those who were benefactors before him, but even the hope among those who will be left afterward, and the birthday of the god [he genethlios tou theou] was for the world the beginning of the good tidings [euangelion] through him; and Asia resolved it in Smyrna."
The association of the term euangelion with the announcement of Augustus’ rule is clear enough and is typical of how this language is used elsewhere. To give another example, Josephus records that at the news of the accession of the new emperor Vespasian (69 AD) “every city kept festival for the good news (euangelia) and offered sacrifices on his behalf.” (The Jewish War, IV.618). Finally, a papyrus dating to ca. 498 AD begins:
"Since I have become aware of the good news (euangeliou) about the proclamation as Caesar (of Gaius Julius Verus Maximus Augustus)…"
This usage occurs also in the Septuagint, the Greek translations of the Jewish Scriptures. For instance LXX Isaiah 52:7 reads, “How beautiful upon the mountains are the feet of him who brings good news (euangelizomenou), who publishes peace, who brings good news (euangelizomenos) of salvation, who says to Zion, ‘Your God reigns.'" Similarly, LXX Isaiah 40:9-10 reads:

"…Go up on a high mountain, you who bring good tidings (ho euangelizomenos) to Sion; lift up your voice with strength, you who bring good tidings (ho euangelizomenos); lift it up, do not fear; say to the cities of Ioudas, “See your God!” Behold, the Lord comes with strength, and his arm with authority (kyrieias)…."-NETS, Esaias 40:9-10

This consistent close connection between euangelion/euangelizomai language and announcements of rule strongly suggests that many of the initial hearers/readers of the early Christians’ evangelical language would likely have understood that language as the announcement of a new ruler (see, e.g., Acts 17:7), and, unless there is strong NT evidence to the contrary, we should presume that the NT writers probably intended their language to be so understood.
However, the other main way in which euangelion/euangelizomai language was used in the Greco-Roman world was with reference to battle reports, announcements of victory in war. A classic example of this sort of usage can be found in LXX 2 Samuel 18:19ff, where David receives word that his traitorous son, Absalom, has been defeated in battle. Euangelion/euangelizomai is used throughout the passage for the communications from the front.
As already shown throughout this post, the NT speaks of Jesus’s death and resurrection as a great victory over the powers that existed at that time and, most importantly, over death itself. Jesus’ conquest of the principalities and powers was the establishment of his rule and comprehensive authority over heaven and earth, that is, of his Lordship over all things (again, at that time).
This was the content of Paul's gospel message...

Justification, and the "New" Perspective on Paul

The following quotation is from The Gospel Coalition, and I believe it to be a decently accurate summary of the NPP (New Perspective on Paul), despite it being from a source which is in opposition to it:

The New Perspective on Paul, a major scholarly shift that began in the 1980s, argues that the Jewish context of the New Testament has been wrongly understood and that this misunderstand[ing] has led to errors in the traditional-Protestant understanding of justification. According to the New Perspective, the Jewish systems of salvation were not based on works-righteousness but rather on covenantal nomism, the belief that one enters the people of God by grace and stays in through obedience to the covenant. This means that Paul could not have been referring to works-righteousness by his phrase “works of the law”; instead, he was referring to Jewish boundary markers that made clear who was or was not within the people of God. For the New Perspective, this is the issue that Paul opposes in the NT. Thus, justification takes on two aspects for the New Perspective rather than one; initial justification is by faith (grace) and recognizes covenant status (ecclesiology), while final justification is partially by works, albeit works produced by the Spirit.

I believe what's called the "new perspective" is actually rather old, and that the Reformers' view of Paul is what is truly new, being that the Lutheran understanding of Paul is simply not Biblical.
The Reformation perspective understands Paul to be arguing against a legalistic Jewish culture that seeks to earn their salvation through works. However, supporters of the NPP argue that Paul has been misread. We contend he was actually combating Jews who were boasting because they were God's people, the "elect" or the "chosen ones." Their "works," so to speak, were done to show they were God's covenant people and not to earn their salvation.
The key questions involve Paul’s view(s) of the law and the meaning of the controversy in which Paul was engaged. Paul strongly argued that we are “justified by the faith of Christ, and not by the works of the law” (Gal. 2:16b). Since the time of Martin Luther, this has been understood as an indictment of legalistic efforts to merit favor before God. Judaism was cast in the role of the medieval "church," and so Paul’s protests became very Lutheran, with traditional-Protestant theology reinforced in all its particulars (along with its limitations) as a result. In hermeneutical terms, then, the historical context of Paul’s debate will answer the questions we have about what exactly the apostle meant by the phrase "works of the law," along with other phrases often used as support by the Reformers for their doctrine of Sola Fide (justification by faith alone), like when Paul mentions "the righteousness of God."
Obviously an in-depth analysis of the Pauline corpus and its place in the context of first-century Judaism would take us far beyond the scope of this brief post. We can, however, quickly survey the topography of Paul’s thought in context, particularly as it has emerged through the efforts of recent scholarship, and note some salient points which may be used as the basis of a refurbished soteriology.
[Note: The more popular scholars associated with the NPP are E.P. Sanders, James Dunn, and N.T. Wright. Dunn was the first to coin the term "The New Perspective" in a 1983 Manson Memorial Lecture, The New Perspective on Paul and the Law.]
Varying authors since the early 1900's have brought up the charge that Paul was misread by those in the tradition of Martin Luther and other Protestant Reformers. Yet, it wasn't until E.P. Sanders' 1977 book, Paul and Palestinian Judaism, that scholars began to pay much attention to the issue. In his book, Sanders argues that the Judaism of Paul's day has been wrongly criticized as a religion of "works-salvation" by those in the Protestant tradition.
A fundamental premise in the NPP is that Judaism was actually a religion of grace. Sander's puts it clearly:
"On the point at which many have found the decisive contrast between Paul and Judaism - grace and works - Paul is in agreement with Palestinian Judaism... Salvation is by grace but judgment is according to works'...God saves by grace, but... within the framework established by grace he rewards good deeds and punishes transgression." (Paul and Palestinian Judaism, p. 543)
N.T. Wright adds that, "we have misjudged early Judaism, especially Pharisaism, if we have thought of it as an early version of Pelagianism," (Wright, What Saint Paul Really Said, p. 32).
Sanders has coined a now well-known phrase to describe the character of first-century Palestinian Judaism: “covenantal nomism.” The meaning of “covenantal nomism” is that human obedience is not construed as the means of entering into God’s covenant. That cannot be earned; inclusion within the covenant body is by the grace of God. Rather, obedience is the means of maintaining one’s status within the covenant. And with its emphasis on divine grace and forgiveness, Judaism was never a religion of legalism.
If covenantal nomism was operating as the primary category under which Jews understood the Law, then when Jews spoke of obeying commandments, or when they required strict obedience of themselves and fellow Jews, it was because they were "keeping the covenant," rather than out of legalism.
More recently, N.T. Wright has made a significant contribution in his little book, What Saint Paul Really Said. Wright’s focus is the gospel and the doctrine of justification. With incisive clarity he demonstrates that the core of Paul’s gospel was not justification by faith, but the death and resurrection of Christ and his exaltation as Lord. The proclamation of the gospel was the proclamation of Jesus as Lord, the Messiah who fulfilled Israel’s expectations. Romans 1:3-4, not 1:16-17, is the gospel, contrary to traditional thinking. Justification is not the center of Paul’s thought, but an outworking of it:
"[T]he doctrine of justification by faith is not what Paul means by ‘the gospel’. It is implied by the gospel; when the gospel is proclaimed, people come to faith and so are regarded by God as members of his people. But ‘the gospel’ is not an account of how people get saved. It is, as we saw in an earlier chapter, the proclamation of the lordship of Jesus Christ….Let us be quite clear. ‘The gospel’ is the announcement of Jesus’ lordship, which works with power to bring people into the family of Abraham, now redefined around Jesus Christ and characterized solely by faith in him. ‘Justification’ is the doctrine which insists that all those who have this faith belong as full members of this family, on this basis and no other." (pp. 132, 133)
Wright brings us to this point by showing what “justification” would have meant in Paul’s Jewish context, bound up as it was in law-court terminology, eschatology, and God’s faithfulness to God’s covenant.
Specifically, Wright explodes the myth that the pre-Christian Saul was a pious, proto-Pelagian moralist seeking to earn his individual passage into heaven. Wright capitalizes on Paul’s autobiographical confessions to paint rather a picture of a zealous Jewish nationalist whose driving concern was to cleanse Israel of Gentiles as well as Jews who had lax attitudes toward the Torah. Running the risk of anachronism, Wright points to a contemporary version of the pre-Christian Saul: Yigal Amir, the zealous Torah-loyal Jew who assassinated Prime Minister Yitzhak Rabin for exchanging Israel’s land for peace. Wright writes:
"Jews like Saul of Tarsus were not interested in an abstract, ahistorical system of salvation... They were interested in the salvation which, they believed, the one true God had promised to his people Israel." (pp. 32, 33)
Wright maintains that as a Christian, Paul continued to challenge paganism by taking the moral high ground of the creational monotheist. The doctrine of justification was not what Paul preached to the Gentiles as the main thrust of his gospel message; it was rather “the thing his converts most needed to know in order to be assured that they really were part of God’s people” after they had responded to the gospel message.
Even while taking the gospel to the Gentiles, however, Paul continued to criticize Judaism “from within” even as he had as a zealous Pharisee. But whereas his mission before was to root out those with lax attitudes toward the Torah, now his mission was to demonstrate that God’s covenant faithfulness (righteousness) has already been revealed in Jesus Christ.
At this point Wright carefully documents Paul’s use of the controversial phrase “God’s righteousness” and draws out the implications of his meaning against the background of a Jewish concept of justification. The righteousness of God and the righteousness of the party who is “justified” cannot be confused because the term bears different connotations for the judge than for the plaintiff or defendant. The judge is “righteous” if his or her judgment is fair and impartial; the plaintiff or defendant is “righteous” if the judge rules in his or her favor. Hence:
"If we use the language of the law court, it makes no sense whatsoever to say that the judge imputes, imparts, bequeaths, conveys or otherwise transfers his righteousness to either the plaintiff or the defendant. Righteousness is not an object, a substance or a gas which can be passed across the courtroom. For the judge to be righteous does not mean that the court has found in his favor. For the plaintiff or defendant to be righteous does not mean that he or she has tried the case properly or impartially. To imagine the defendant somehow receiving the judge’s righteousness is simply a category mistake. That is not how the language works." (p. 98)
However, Wright makes the important observation that even with the forensic metaphor, Paul’s theology is not so much about the courtroom as it is about God’s love.
Righteousness is not an impersonal, abstract standard, a measuring-stick or a balancing scale. That was, and still is, a Greek view. Righteousness, Biblically speaking, grows out of covenant relationship. We forgive because we have been forgiven (Matt. 18:21-35); “we love" because God “first loved us” (1 John 4:19). Love is the fulfillment of the law (Rom. 13:8, 10, Gal 5:14, Jam. 2:8). Paul even looked forward to a day when “we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor. 5:10), and he acknowledged that his clear conscience did not necessarily ensure this verdict (1 Cor. 4:4), but he was confident nevertheless. Paul did in fact testify of his clear conscience: “For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation [i.e., behavior] in the world, and more abundantly to you-ward” (2 Cor. 1:12). He was aware that he had not yet “attained” (Phil. 3:12-14), that he still struggled with the flesh, yet he was confident of the value of his performance (1 Cor. 9:27). These are hardly the convictions of someone who intends to rest entirely on the merits of an alien righteousness imputed to his or her account.
Wright went on to flesh out the doctrine of justification in Galatians, Philippians, and Romans. The “works of the law” are not proto-Pelagian efforts to earn salvation, but rather “sabbath [keeping], food-laws, circumcision” (p. 132). Considering the controversy in Galatia, Wright writes:
"Despite a long tradition to the contrary, the problem Paul addresses in Galatians is not the question of how precisely someone becomes a Christian, or attains to a relationship with God….The problem he addresses is: should his ex-pagan converts be circumcised or not? Now this question is by no means obviously to do with the questions faced by Augustine and Pelagius, or by Luther and Erasmus. On anyone’s reading, but especially within its first-century context, it has to do quite obviously with the question of how you define the people of God: are they to be defined by the badges of Jewish race, or in some other way? Circumcision is not a ‘moral’ issue; it does not have to do with moral effort, or earning salvation by good deeds. Nor can we simply treat it as a religious ritual, then designate all religious ritual as crypto-Pelagian good works, and so smuggle Pelagius into Galatia as the arch-opponent after all. First-century thought, both Jewish and Christian, simply doesn’t work like that…. [T]he polemic against the Torah in Galatians simply will not work if we ‘translate’ it into polemic either against straightforward self-help moralism or against the more subtle snare of ‘legalism’, as some have suggested. The passages about the law only work — and by ‘work’ I mean they will only make full sense in their contexts, which is what counts in the last analysis — when we take them as references to the Jewish law, the Torah, seen as the national charter of the Jewish race." (pp. 120-122)
The debate about justification, then, “wasn’t so much about soteriology as about ecclesiology; not so much about salvation as about the church.” (p. 119)
To summarize the theology of Paul in his epistles, the apostle mainly spent time arguing to those whom he were sending letters that salvation in Christ was available to all men without distinction. Jews and Gentiles alike may accept the free gift; it was not limited to any one group. Paul was vehement about this, especially in his letter to the Romans. As such, I will finish this post off by summarizing the letter itself, so as to provide Biblical support for the premises of the NPP and for what the scholars I referenced have thus far argued.
After his introduction in the epistle to an already believing and mostly Gentile audience (who would've already been familiar with the gospel proclaimed in verses 3-4), Paul makes a thematic statement in 1:16: “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” This statement is just one of many key statements littered throughout the book of Romans that give us proper understanding of the point Paul wished to make to the interlocutors of his day, namely, salvation is available to all, whether Jew or Gentile.
In 1:16 Paul sets out a basic theme of his message in the letter to the Romans. All who believed, whether they be Jew or Gentile, were saved by the power of the gospel. The universal nature of salvation was explicitly stated. The gospel saved all without distinction, whether Jew or Greek; salvation was through the gospel of Jesus Christ. Immediately after this thematic declaration, Paul undertakes to show the universal nature of sin and guilt. In 1:18-32 Paul shows how the Gentile is guilty before God. Despite evidence of God and his attributes, which is readily available to all, they have failed to honor YHVH as God and have exchanged His glory for idolatrous worship and self-promotion. As a consequence, God handed them over in judgment (1:18-32). Paul moves to denunciation of those who would judge others while themselves being guilty of the very same offenses (2:1-5) and argues that all will be judged according to their deeds (2:6). This judgment applies to all, namely, Jew and Greek (2:9-10). This section serves as somewhat of a transition in Paul’s argument. He has highlighted the guilt of the Gentiles (1:18ff) and will shortly outline the guilt of the Jew (2:17-24). The universal statement of 2:1-11 sets the stage for Paul’s rebuke of Jewish presumption. It was not possession of the Law which delivered; it was faithful obedience. It is better to have no Law and yet to obey the essence of the Law (2:12-16) than to have the Law and not obey (2:17-3:4). Paul then defends the justice of God’s judgment (3:5-8), which leads to the conclusion that all (Jew and Gentile) are guilty before God (3:9).
Paul argues that it was a mistaken notion to think that salvation was the prerogative of the Jew only. This presumption is wrong for two reasons. First, it leads to the mistaken assumption that only Jews were eligible for this vindication (Paul deals with this misunderstanding in chapter 4 where he demonstrates that Abraham was justified by faith independently of the Law and is therefore the father of all who believe, Jew and Gentile alike). Second, it leads to the equally mistaken conclusion that all who were Jews are guaranteed of vindication. Paul demonstrates how this perspective, which would call God’s integrity into question since Paul was assuming many Jews would not experience this vindication, was misguided. He did this by demonstrating that it was never the case that all physical descendants of Israel (Jacob) were likewise recipients of the promise. In the past (9:6-33) as in the present (at that time; 11:1-10), only a remnant was preserved and only a remnant would experience vindication. Paul also argued that the unbelief of national Israel (the non-remnant) had the purpose of extending the compass of salvation. The unbelief of one group made the universal scope of the gospel possible. This universalism was itself intended to bring about the vindication of the unbelieving group (11:11-16). As a result of faith, all (Jew and Gentile) could be branches of the olive tree (11:17-24). Since faith in Christ was necessary to remain grafted into the tree, no one could boast of his position. All, Jew and Gentile alike, were dependent upon the mercy and grace of God. As a result of God’s mysterious plan, He would bring about the vindication of His people (11:25-27). [Note: It is this author's belief that this vindication occurred around 66-70 AD, with the Parousia of Christ's Church; this author is Full-Preterist in their Eschatology.]

Here is some fun useless information here, I got curious and did research on it. This is the complete list, with a couple of asterisks. I didn’t include Royal Rumble matches, I didn’t include impromptu title matches (MITB Cash Ins and Hogan/Yokozuna), I didn’t include No Holds Barred because that’s not really a PPV but it was on the list anyways for some reason. This is also PPV/PLE only, no network specials, so no NXT. Enjoy!
John Cena - 68 Triple H - 64 The Undertaker - 63 Roman Reigns - 51 Randy Orton - 48 Shawn Michaels - 40 Stone Cold Steve Austin - 39 Brock Lesnar - 36 Seth Rollins - 33 The Rock - 32 Kane - 26 Edge - 23 Chris Jericho - 21 Batista - 21 Kurt Angle - 19 Hulk Hogan - 18 Bret Hart - 17 CM Punk - 17 Big Show - 15 Daniel Bryan - 15 Dean Ambrose - 14 AJ Styles - 14 Mick Foley - 13 Kevin Owens - 13 Diesel - 12 Sheamus - 12 Bray Wyatt - 12 Braun Strowman - 12 Drew McIntyre - 12 Booker T - 11 JBL - 11 The British Bulldog - 10 The Miz - 10 Sid - 9 Chris Benoit - 9 Goldberg - 9 Bobby Lashley - 9 Jeff Hardy - 8 Cody Rhodes - 8 Baron Corbin - 8 Sami Zayn - 8 Rey Mysterio - 7 Finn Bálor - 7 Samoa Joe - 7 Jey Uso - 7 Randy Savage - 6 Yokozuna - 6 Shane McMahon - 6 Rob Van Dam - 6 Dolph Ziggler - 6 The Ultimate Warrior - 5 R-Truth - 5 Wade Barrett - 5 Ryback - 5 Becky Lynch - 5
⬇️ FOUR OR LESS BELOW ⬇️
FOUR: Andre The Giant Bam Bam Bigelow Ted Dibiase Vince McMahon Eddie Guerrero John Morrison Alberto Del Rio Cesaro Charlotte Flair Shinsuke Nakamura Asuka Matt Riddle Jimmy Uso
THREE: Vader Owen Hart Bubba Ray Dudley D-Von Dudley Mark Henry Jinder Mahal Kofi Kingston Shayna Baszler Solo Sikoa
TWO: Roddy Piper Paul Orndorff King Kong Bundy One Man Gang Rick Rude Hercules Big Boss Man Haku Jim Neidhart Sgt. Slaughter Hawk Animal Lex Luger Ken Shamrock Rikishi Carlito Chris Masters Finlay Umaga The Great Khali Christian Rusev Sasha Banks Bobby Roode Ronda Rousey Lacey Evans Nia Jax Big E Austin Theory
ONE: Mr. T Junkyard Dog Don Muraco Ken Patera Butch Reed Koko B. Ware Hillbilly Jim Terry Taylor Brutus Beefcake Zeus Marty Jannetty Arn Anderson Bobby Heenan Tito Santana Rick Martel The Warlord Paul Roma General Adnan The Iron Sheik IRS Earthquake Typhoon Rick Steiner Scott Steiner Ludvig Borga Jacques Rougeau Crush Jerry Lawler Imposter Undertaker Lawrence Taylor Tatanka King Mabel Ahmed Johnson Faarooq Brian Pillman Terry Funk Savio Vega Road Dogg Billy Gunn Diamond Dallas Page Rhyno Paul Heyman Ric Flair Maven Gene Snitsky Tommy Dreamer The Sandman Kenny Johnny Mikey Mitch Test Hardcore Holly Mike Knox Ted Dibiase Jr David Otunga Heath Slater Justin Gabriel Michael Tarver Darren Young John Laurinaitis Erick Rowan Luke Harper Sting Elias Nikki Bella Ricochet Mustafa Ali Andrade Bayley Kairi Sane Natalya Liv Morgan Ruby Riott Sarah Logan Otis Aleister Black Carmella Dana Brooke Bianca Belair Madcap Moss Omos Logan Paul Ridge Holland Pete Dunne LA Knight Damian Priest Dominik Mysterio JD McDonagh Rhea Ripley

All lanes westbound will remain open throughout contstruction.
Highway off ramps also receiving new pavement. Woodward Avenue intersection receiving rework.