Not Sold Under Sin

As to the angel "coming up some other way", I note there is no spiritual difference in being initially sinless as the least and being found under grace in Jesus Christ - then credited with His righteousness and forgiven of all sin; and also no difference found between the angel himself sinning as forced under an accusation of sin and that same "sin" of which Paul wrote "Oh wretched man that I am! Who shall deliver me from the body of this death?". (I.e. read all of Rom 7:7-25.) By overcoming those accusations as if Satan were thereby also ruling over him, that fallen sin-nature ever present in all creatures is overcome by the least as if it were also in force as it is (placed over the least) in the tempting devil (as maximised or replacing sin "perfected"), found by the least overcoming the devil also, and all of his works.

As to the meaning of Paul's terms, consider the "law" to be N¬("x is a sinner" & ¬"x is guilty of an arbitrary sin") and the "sin" the result of the statement "x is a sinner". The "commandment" remains N¬("x is a sinner"). (A sinless person could have an accusation made against them of N("x is a sinner"). The "law" would then hold by forcing a variable, in this case the right hand of Christ is "cut off" cf. Mat 5:30, for then N("x is truly sinless") & N("x is arbitrarily guilty and brings all accusation").) Now, the law is spiritual, and so has its place amongst the sinless also. Now, re-read the above! The "law" of verse 21 is the very same law, that in Christ the "commandment holds" but not the "warring conjunct" (verse 23) unless it is likewise a law also, one of the flesh and of sin.

Verse 18 would reference some pure and causative intent of charity as of the least; it remains true that there is no "charity" that can be placed beforehand in a sinners life (as if conjecturing time travel or a similar work of prayer?) to justify a genuinely fallen sinner to redeem their flesh (its sin nature), except that given in the intercession of Jesus Christ alone. I should state that Christ loves His least (one that is a-priori saved).

In Christ, sin (i.e. "death", of which it is written the "sting of death is sin") is defeated even where there is no righteousness. For the least, Satan is defeated where there is no sin. With regard to Rom 7:13, The law and work of Christ fulfilling it, is "that which is good", I.e. N¬(x is a sinner") which for the sinning believer entails (as above) all sin, becoming "exceeding sinful". That which is sin which deceives (verse 11, leading Paul to consider himself sinless, saved as a believer and as if "perfected" after) led Paul to "die" (lose faith or blaspheme), for how could he be not counted a sinner without being guilty of all?

Sin, found present, is present to reveal sin, but not in that which is good. The law is spiritual, faith is as such as well, but the believer trapped in sin is not "good", for if the believer is claimed without sin, such obvious sin is itself the fault leading to all guilt!

The least is then sold under Satan, and thereby Satan is blamed for "causing" all his sin whereas Paul is instead carnal, "sold under sin" itself, which then induces itself through Paul's own corrupt "sin-nature". God, has made His right hand (an angel) as close to man as possible, but the angel remains sinless and not fallen (any question of fallen in Rev 2:5 restored to rights with the given title of "morning star", cf. Rev 2:28) as His servant in the work(s) of his circuit to show God's sovereignty intact. Satan, the cause of all sin in the least (in being found the "maximal case", i.e. present, being the cause of that ongoing (as a ten-fold test?) set of initial conditions causing the presence of any apparent "sin nature") is broken and damned - destitute of all he calls or would call his own.

So there is no apparent difference between two falsehoods, (1) of sin being found to commit sin (to induce itself) in the carnal believer and (2) sin ever being found to be present as if inducing itself - upon the accusation of sin continuing upon some "sin" forced (as upon the least as the accusers property) where there is none (no sin); but only that this is a damnable contradiction to Paul, who clearly admitted he did sin and not that "sin in him", that sin sinning itself! The least in the kingdom is, in Christ's own words "greater than John the baptist", why?

Merely that the law Paul found is valid and it is not good news for the sinner. (Yet it continuously exhonerates the least of all sin.)

The only constant is "that which is good", that being God and the law(s) He made (yet whilst they remain unbroken only! - I speak as a man - even one act of lawlessness makes the law into a curse over all sin). Paul, caught between blasphemy of the Holy Spirit and claiming himself "a good believer" witnesses that all sin is induced in that blasphemy; yet that law of "remaining sinless" is ever present in that any such good is clouded with evil for the sinner, that any claim of "a good sinner" is found privating true virtue, and there is that law found which indicates no believer can claim they are sinless without being similarly defined as "wretched" and a captive to irredeemable "death" rather than mere "sin". (As blasphemy of the Holy Spirit or of faithlessness.)

Addendum

Paul stated:

Rom 7:24 O wretched man that I am! who shall deliver me from the body of this death?
Rom 7:25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. (KJV)

That is, the "body" of "death" is the collection of souls that are under the curse of death, that do not escape the sin nature unlike the right hand of God as above. (Cf. the "body" of believers in Christ.) Now, if there is genuinely such a body, then there are also those that are not within it: the right hand belongs to this other set: i.e. there are angels that never sin (and men that become free of it likewise). The "dirt" on the right hand - the least - is simply listed in the requirements in the seven letters of Revelation, Christ knows His angel remains sinless, those seven letters detail that which Christ '"has somewhat against him".

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