6. Interpretations

The purpose of this section is to discuss the errant interpretation of common scriptures to support the inevitability of loveless lives (sin). This section will be lengthy as I will cite a few verses before and after each scripture to show full context but I encourage you to go read the whole chapter of the particular passage yourself. Please keep in mind the original letters and books of the bible were never written with chapters or verses which add artificial breaks in the flow of argument. These breaks were never there until the 13th century when a lecturer inserted them into his bible. Romans 6-8 is a great example suffering from poor chapter insertions and ruins the flow of Pauls argument. Ignore chapter and verse divisions.

My most detailed expositions will be on 1 John 1:8 and Romans 7 as these are the 2 chief stumbling blocks that if misunderstood keep people enslaved to sin. These explanations will follow the shorter explanations given immediatley below.

1 John 1:8

1 John 1:8
If we say we have no sin, we deceive ourselves, and the truth is not in us.

  • Contextual Interpretation Summary: John was addressing proto-gnostic heretics coming into the church saying they had never sinned even once in their entire lives, being sinlessly perfect like Jesus. John was not talking about genuine christians here - he later says of genuine christians that they change their lives, obey all Jesus taught and that they no longer go on sinning.
  • In depth explanation below

Romans 7:19

Romans 7:19
For I do not do the good I want, but the evil I do not want is what I keep on doing.

  • Contextual Interpretation Summary: Paul was not speaking of His Christian life in this chapter. Rather His life lived as a Pharisee, trying to please God under the law by His own power, before coming to Jesus and receiving power to obey by the Holy Spirit. Pauls expectations of freedom from sin is evidently portrayed in Romans 6 and 8, explaining clearly how through Christ by the Spirit we are freed to do what we could not do merely under the law, weakened by the flesh(Human nature apart from God) - live lives of consist loving obedience to Jesus. To preach or teach Romans 7 as the Christian life does violence to Paul's entire argument stretching from Romans 6 to 8 of freedom from the fleshy way of life and sin, through the indwelling Spirit of God after coming to Jesus in repentant faith (Romans 5).
  • In depth explanation below.

Romans 3:23

Romans 3:23
for all have sinned and fall short of the glory of God

  • Contextual Interpretation Summary: Paul is simply stating before coming to Jesus all people have indeed committed some sin, which means they are in a state of guilt before God and fall short of His glory. This is identical to John's statement above in 1 John 1:8. Paul is not talking about perpetual sin otherwise He contradicts himself in the preceding and later chapters (Romans 2, 6 and 8) of the same letter.

Phillipians 3:12-14

Phillipians 3:12-14
Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own.

  • Contextual Interpretation Summary: When Paul says he has not yet become "perfect" he is referring to the physical perfection of a resurrection body and perfection of knowledge, rather than not sinning. This view is supported by the surrounding context, particularly the preceding verse where Paul refers to the resurrection of the dead and later verses 17-21, where Paul presents himself as a moral example to be imitated, while also emphasizing the future transformation of believers' bodies to be like Christ's glorious body. Irenaeus and Clement of Alexandria cite this passage as proof the apostles grew in knowledge and Paul was humbly stating He did not yet know everything. Clement of Alexandria (198AD) notably still says of Paul "And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, “As many of us as are perfect, are thus minded,” (Phil. 3:15.) manifestly describing perfection as the renunciation of sin, and regeneration into the faith of the only perfect One, and forgetting our former sins."
  • A fuller quotation will be provided below in the more detailed exposition.

1 Corinthians 3:12-15

1 Corinthians 3:12-15
If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.

  • Contextual Interpretation Summary: The building made of various building materials in this passage is not referring to a persons lifes deeds as is often taught, but rather the building clearly represents the physical church constituted of people. Paul and Apollos are represented as the builders, Jesus as the foundation. Paul is saying if on judgment day, the people ministers bring into the church are found to be chaff (living in sin and hypocrisy), these false Christians will be burned up like wood hay and stubble, if a ministers work remains being gold and silver tried by fire (people are found in Christ obeying Him with sincerity of heart), the minister will be rewarded. This passage is clearly about people being saved or lost at the judgement. Those saved as though through fire are ministers who may have personally lived with integrity but through lack of knowledge or cowardice did not teach and warn people to truly repent (put away sin), trust in Jesus and be saved. These ministers will see their congregation lost at the final judgement who lived in hypocrisy and at the judgement they personally will receive no reward because their lifes work merely built "stubble"on the house of God. Given the rare preaching of true repentance (forsaking sin) and warning of the dangers of sin and hypocrisy (as people expect to sin and are taught it inevitable), I expect these numbers of 21st century ministers at the judgement to be high, many may themselves be lost shown to be ravenous wolves whom we can know by their lives fruit as Jesus warned. Now this principle applies not only to ministers but all Christians in their teaching and encouraging of others in the faith and building up the house of God. So build up those around you well.
    • This building metaphor is employed also by Peter speaking of individual people as bricks of the building:

      1 Peter 2:4-5 ESV
      [4] As you come to him, a living stone rejected by men but in the sight of God chosen and precious, [5] you yourselves like living stones are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Jesus Christ.

2 Corinthians 12:7

2 Corinthians 12:7
So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited.

  • Contextual Interpretation Summary: Paul is simply sharing his struggle with a physical disease (the thorn in his His flesh) and how he has sought God for physical healing but God told Paul "no, my grace is sufficient for you". This passage has nothing to do with sin but is an encouragement for those who suffer chronic disease the Lord has refused to heal. From this we know that the Lord uses our suffering to humble us and keep us dependant on Him, just like Paul.
    • Galatians 4:13-15 ESV
      [13] You know it was because of a bodily ailment that I preached the gospel to you at first, [14] and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. [15] What then has become of your blessedness? For I testify to you that, if possible, you would have gouged out your eyes and given them to me.
    • In the passage talking of His thorn in his side he does not mention sin as something he is content with living in so he doesn't become conceited, he says weakness (ie weak physical body prone to disease and sickness):

      2 Corinthians 12:10 ESV
      [10] For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

James 3:2

James 3:2
For we all stumble in many ways. And if anyone does not stumble in what he says, he is a perfect man, able also to bridle his whole body.

  • Contextual Interpretation Summary: James is talking of the difficulty (but not impossibility) of being self controlled with the tounge and how easy it is to misspeak. He clearly states those who are self controlled by the Spirit with their tounge, are also self controlled in their deeds and are "perfect" or "complete". This is because the tounge is harder to control than the rest of the body. James is not asserting the impossibility of living righteously nor the inevitability of sin. In chapter 1 James says of those who don't bridle their tounge that their religion is useless. The apostles don't contradict themselves in the same letter.

    James 1:26 ESV
    [26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless.

Psalm 51:5

Psalm 51:5
Behold, I was brought forth in iniquity, and in sin did my mother conceive me.

  • Contextual Interpretation Summary: This is simply stating the biblical truth man is born separated from God, in darkness and a slave of sin. It is a psalm of David confessing His willful murder and adultery. Many other psalms talk of men walking in righteousness. David is describing the old covenant experience echoed by Paul as He recounts his days as a Pharisee seeking to please God by himself under the law in Romans 7 "wanting to do good but finding himself at times doing evil", something Christians once born again under the new covenant are delivered from by the promised indwelling Holy Spirit per Romans 8. This verse does not negate the possibility of consistent righteous living under the new covenant.

Ecclesiastes 7:20

Ecclesiastes 7:20
Surely there is not a righteous man on earth who does good and never sins.

  • Contextual Interpretation Summary: This is simply declaring all men have sinned (as Romans 3:23 and 1 John 1:8 state above). It is not a statement of perpetual sinning. Jesus was fully man and did not sin ever. Christians who are in Christ and abide in Him stop sinning (keep loving) as the apostle John says in 1 John 3:6 and 1 John 5:18. Old covenant truths should not be applied to new covenant truths.

    Hebrews 8:6-7
    "But as it is, Christ has obtained a ministry that is as much more excellent than the old as the covenant he mediates is better, since it is enacted on better promises. 7 For if that first covenant had been faultless, there would have been no occasion to look for a second."

  • Here are the better promises under the new covenant brought in by Christ, promising power for love and righteousness.

    Ezekiel 36:26-27
    "26 And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. 27 And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules."

  • This New Covenant reality is further emphasized by Paul:

    Romans 8:2-4
    "2 For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. 3 For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, 4 in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit."

Proverbs 20:9

Proverbs 20:9
Who can say, “I have made my heart pure; I am clean from my sin”

  • Contextual Interpretation Summary: This passage declares the biblical truth man can not make atonement for His own sin, nor can He truly morally renovate himself apart from God. The new covenant promised that God would renovate man and cause us to walk in His ways through the empowerment of His Spirit. Not through force, but if we yield our will up to Him in dependant faith through prayer, He would operate and work in and through us. This passage does not teach perpetual sin, as 2 verses prior discusses righteous men: "The righteous who walks in his integrity blessed are his children after him!"(Proverbs 20:7) This passage underscores the atonement of Christ on the cross for our forgiveness of sin and the Spirit renovating a believer into a saint in Christs likeness, for we could do neither from our own resources.

Isaiah 64:6

Isaiah 64:6
We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.

  • Contextual Interpretation Summary: This passage, while often applied to Christians in modern theology, was not used in this context in the New Testament or early church. The application of this verse is often used to argue against the possibility of righteous living in this life against the apostle John "Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous."(1 John 3:7). This appears to be a later development arising during the Reformation, however this application may not fully account for the original context of the passage. Isaiah 64:6 is more accurately understood as a lament over Jewish unfaithfulness and hypocrisy. The preceding verse (Isaiah 64:5) provides important context: "You meet him who joyfully works righteousness, those who remember you in your ways. Behold, you were angry, and we sinned; in our sins we have been a long time, and shall we be saved?" This context suggests that the passage acknowledges God's recognition of those who work righteousness while lamenting the long-standing sin of the people.

1 John 1:8 (Expanded Explanation)

1 John 1:5-2:1 ESV
[5] This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. [6] If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. [7] But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. [8] If we say we have no sin, we deceive ourselves, and the truth is not in us. [9] If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. [10] If we say we have not sinned, we make him a liar, and his word is not in us. [1] My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous.

Errant Interpretation: A Christian is perpetually sinning and there is never a time when they are truly cleansed or free from sin in this life. Anyone who says they don't sin anymore are liars and apostates.

Contextual Correction: 1 John was partially written to combat gnostic heretics who were creeping into the church, proclaiming to have never sinned even once in their lives like Jesus. The remainder of the book in every chapter John talks frankly about genuine christians who actually walk in love, do Christs teachings, and no longer continue in sin. Again, John proclaimed the possibility of sin but not the inevitability of sin, he actually expected those to whom he wrote to abide in Christ, love and righteousness. John doesn't contradict himself as he states the below in no uncertain terms:

1 John 5:18 ESV
[18] We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.

The apostle John lived to around 100AD and this letter is believed to be written late in the 1st century. Gnostic heretics had been distorting the truth and John was addressing Christians warning against these false converts. Gnostics taught salvation by attainment of a secret special knowledge offered only to a select few people. They had a sharp dualistic view of the spiritual realm vs the physical realm. They viewed the spiritual as pure and considered their spirits so separated from the "sinful physical world" that their physical body had to sin by its nature but their spirit was untainted and perfect despite living in practical sin. Accordingly, they believed they had never sinned and were sinlessly perfect like Jesus, despite their body actually sinning in practice.

They believed that the physical realm was intrinsically sinful so when Jesus came, He wasn't actually human, just a ghost (this is the error of Docetism which has its roots in gnostic dualistic thinking). For if he became physical and human he would also necessarily be sinful, as the physical is sinful. Sin was viewed as almost a substance (not dissimilar to some contemporary views of sin). So warped was their worldview they denied Christs coming in the flesh. Something John later addresses in the same letter calling these people antichrists:

1 John 4:2-3 ESV
[2] By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, [3] and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already.

Evidence for Correction:

Here is an explanation of one form of early Gnosticism to give you an idea of the convoluted system the apostles and their disciples in the 1st and 2nd centuries were fighting against. Gnosticism had many varieties, you can read about many of them in book 1 and 2 of against heresies by Irenaeus (170AD). You will find Irenaeus refutes the contemporary "once saved always saved" which has more in common with Gnosticism than historical Christianity. The below summary of one school of Gnosticism comes from Irenaeus, a bishop and disciple of Polycarp, who was in turn a bishop and disciple of the apostle John (who wrote 1 John). See appendix B for full citation.

"Against Heresies"
Book 1, Chapter 6, section 2-4
2 Animal men, again, are instructed in animal things; such men, namely, as are established by their works, and by a mere faith, while they have not perfect knowledge. We of the Church, they say, are these persons. Wherefore also they maintain that good works are necessary to us, for that otherwise it is impossible we should be saved. But as to themselves, they hold that they shall be entirely and undoubtedly saved, not by means of conduct, but because they are spiritual by nature. For, just as it is impossible that material substance should partake of salvation (since, indeed, they maintain that it is incapable of receiving it), so again it is impossible that spiritual substance (by which they mean themselves) should ever come under the power of corruption, whatever the sort of actions in which they indulged. For even as gold, when submersed in filth, loses not on that account its beauty, but retains its own native qualities, the filth having no power to injure the gold, so they affirm that they cannot in any measure suffer hurt, or lose their spiritual substance, whatever the material actions in which they may be involved.

3 Wherefore also it comes to pass, that the "most perfect" among them addict themselves without fear to all those kinds of forbidden deeds of which the Scriptures assure us that "they who do such things shall not inherit the kingdom of God." For instance, they make no scruple about eating meats offered in sacrifice to idols, imagining that they can in this way contract no defilement. Then, again, at every heathen festival celebrated in honour of the idols, these men are the first to assemble; and to such a pitch do they go, that some of them do not even keep away from that bloody spectacle hateful both to God and men, in which gladiators either fight with wild beasts, or singly encounter one another. Others of them yield themselves up to the lusts of the flesh with the utmost greediness, maintaining that carnal things should be allowed to the carnal nature, while spiritual things are provided for the spiritual. Some of them, moreover, are in the habit of defiling those women to whom they have taught the above doctrine, as has frequently been confessed by those women who have been led astray by certain of them, on their returning to the Church of God, and acknowledging this along with the rest of their errors. Others of them, too, openly and without a blush, having become passionately attached to certain women, seduce them away from their husbands, and contract marriages of their own with them. Others of them, again, who pretend at first. to live in all modesty with them as with sisters, have in course of time been revealed in their true colours, when the sister has been found with child by her (pretended) brother.

4 And committing many other abominations and impieties, they run us down (who from the fear of God guard against sinning even in thought or word) as utterly contemptible and ignorant persons, while they highly exalt themselves, and claim to be perfect, and the elect seed. For they declare that we simply receive grace for use, wherefore also it will again be taken away from us; but that they themselves have grace as their own special possession, which has descended from above by means of an unspeakable and indescribable conjunction; and on this account more will be given them. They maintain, therefore, that in every way it is always necessary for them to practise the mystery of conjunction. And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, "Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of this world has intercourse with woman, shall not attain to the truth, because he has so acted under the power of concupiscence." On this account, they tell us that it is necessary for us whom they call animal men, and describe as being of the world, to practise continence and good works, that by this means we may attain at length to the intermediate habitation, but that to them who are called "the spiritual and perfect" such a course of conduct is not at all necessary. For it is not conduct of any kind which leads into the Pleroma, but the seed sent forth thence in a feeble, immature state, and here brought to perfection.

It was against this nonsense the apostle John wrote "If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, and his word is not in us. My little children, I am writing these things to you so that you may not sin."

His point is all men have sinned in their lives and the only way to be saved is to confess and forsake it. Those who deny that they have ever sinned in their entire life are gnostic liars and cannot be Christian until they confess and forsake their sin (vs 9 and 10 makes this interpretation clear). If you do this, Christ will cleanse you then John continues, "I am writing these things to you so that you may not sin." which makes absolutely no sense if John was teaching perpetual sin in the Christians life 2 sentences prior. He simply was not teaching this. Anyone who applies 1 John 1:8 to a Christians life post conversion doesn't understand the historical context this was written in and ignores Johns very point of writing - that Christians would abide in Christ and love and not sin. The misunderstanding of this passage has done untold damage to Christian doctrine throughout the centuries.

Here are a few excerpts from the remainder of the letter to this effect, from every single chapter, his message is actual love and righteousness by the Spirit working through us:

1 John 2:3-6 ESV
[3] And by this we know that we have come to know him, if we keep his commandments. [4] Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, [5] but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: [6] whoever says he abides in him ought to walk in the same way in which he walked.

1 John 2:28-29 ESV
[28] And now, little children, abide in him, so that when he appears we may have confidence and not shrink from him in shame at his coming. [29] If you know that he is righteous, you may be sure that everyone who practices righteousness has been born of him.

1 John 3:6-10 ESV
[6] No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him. [7] Little children, let no one deceive you. Whoever practices righteousness is righteous, as he is righteous. [8] Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil. [9] No one born of God makes a practice of sinning, for God’s seed abides in him; and he cannot keep on sinning, because he has been born of God. [10] By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother.

1 John 4:7-8, 11-12 ESV
[7] Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. [8] Anyone who does not love does not know God, because God is love... [11] Beloved, if God so loved us, we also ought to love one another. [12] No one has ever seen God; if we love one another, God abides in us and his love is perfected in us.

1 John 5:18 ESV
[18] We know that everyone who has been born of God does not keep on sinning, but he who was born of God protects him, and the evil one does not touch him.

No one speaks like this these days, nor has anyone for a long time. The apostolic fathers did. The very disciples of the disciples. They preached righteousness by the power of the Spirit in this life in the lives of genuine christians.

No modern pastor or theologian would pen 1 john 3 as John wrote it because they believe in the inevitability of sin and impossibility of abiding in Christ perpetually in this life (due to traditions based upon errant interpretation of scripture). No one would dare say "genuine christians stop sinning" as John so clearly does in 1 John 3:9 and 5:18 while still preaching grace and mercy if a Christian stumbles like 1 John 2:1. Go read the apostles disciples, Polycarp, Ignatius and Clement of Rome and you will see they preached like John talking of radical transformation. Many will try to excuse or explain away their words but ignore those people, take their writings plainly at face value. They taught loving transformed lives by the Holy Spirit in this life.

Romans 7:14-24 (Expanded Explanation)

Romans 7:13-25 ESV
[13] Did that which is good, then, bring death to me? By no means! It was sin, producing death in me through what is good, in order that sin might be shown to be sin, and through the commandment might become sinful beyond measure. [14] For we know that the law is spiritual, but I am of the flesh, sold under sin. [15] For I do not understand my own actions. For I do not do what I want, but I do the very thing I hate. [16] Now if I do what I do not want, I agree with the law, that it is good. [17] So now it is no longer I who do it, but sin that dwells within me. [18] For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out. [19] For I do not do the good I want, but the evil I do not want is what I keep on doing. [20] Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me. [21] So I find it to be a law that when I want to do right, evil lies close at hand. [22] For I delight in the law of God, in my inner being, [23] but I see in my members another law waging war against the law of my mind and making me captive to the law of sin that dwells in my members. [24] Wretched man that I am! Who will deliver me from this body of death? [25] Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.

Errant Interpretation: Romans 7 describes the normal Christian life fighting against the "sinful nature" post coming to Jesus and is persistent until death.

Contextual Correction: Paul was not speaking of his Christian life in this chapter. Rather his life lived as a Pharisee (Saul), trying to please God under the law by his own power, before coming to Jesus and receiving power to obey by the Holy Spirit. Pauls expectations of freedom from sin is evidently portrayed in Romans 6 and 8, explaining clearly how through Christ by the Spirit we are freed to do what we could not do merely under the law, weakened by the flesh(Human nature apart from God) - live lives of consistent loving obedience to Jesus. To preach or teach Romans 7 as the Christian life does violence to Paul's entire argument stretching from Romans 6 to 8 of freedom from the fleshy way of life and sin, through the indwelling Spirit of God after coming to Jesus in repentant faith (Romans 5). Addressing Paul's pre-Christian struggle with sin before coming to Jesus and receiving the Holy Spirit , Romans 6 and 8 explain his post Christian experience

Romans 7 isn't talking about the Christian experience but Paul's experience as a Pharisee under the law trying to be good apart from the Spirit before he became a Christian. This is not the new covenant Christian life.

Romans 8 is the Christian new covenant life that overcomes sin and its slavery (described in Romans 7) through the new empowering Holy Spirit dwelling in believers. Something the old covenant life didn't have (described in Romans 7). Paul is explaining why we die to the law of Moses to now live to Jesus through the leading of the Holy Spirit who is greater than the law and actually makes people new creations and practically righteous in this life, living lives just like Jesus.

Romans 7 says the following of the person under the old covenant (Jews, Pharisees and all unbelievers prior to Jesus):

Romans 7:14 ESV
[14] For we know that the law is spiritual, but I am of the flesh, sold under sin.

But Paul to the Christians under the new covenant Romans 8 says this:

Romans 8:8-9 ESV
[8] Those who are in the flesh cannot please God. [9] You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him.

Here's what Jesus did for us and in us by His Spirit:

Romans 8:2-4 ESV
[2] For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. [3] For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, [4] in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.

Whats the conclusion:

Romans 8:12-14 ESV
[12] So then, brothers, we are debtors, not to the flesh, to live according to the flesh. [13] For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. [14] For all who are led by the Spirit of God are sons of God.

Put to death your fleshy sin by the Spirits power, to reject His power is to reject God. Those that don't do this will justly perish in their willful deliberate sin.

Evidence for Correction:

Here is Clements account of Paul's post conversion righteous life (Clement was appointed bishop of Rome in the 1st century and knew both the apostle Peter and Paul) :

1 Clement 5 and 6 (96AD)
1 But let us pass from ancient examples and come to those who have in the times nearest to us wrestled for the faith. 2 Let us take the noble examples of our own generation. Through jealousy and envy the greatest and most just pillars of the Assembly were persecuted, and even came to death. 3 Let us place before our eyes the good apostles. 4 Peter, through unjust envy, endured not one or two but many labors, and at last, having delivered his testimony, departed to the place of glory due to him. 5 Through envy Paul, too, showed by example the prize that is given to patience: 6 seven times was he cast into chains; he was banished; he was stoned; having become a herald, both in the east and in the west, he obtained the noble renown due to his faith; 7 and having preached righteousness to the whole world, and having come to the extremity of the west, and having borne witness before rulers, he departed at length out of the world, and went to the holy place, having become the greatest example of patience. 1 To these men, who walked in holiness, there was gathered a great multitude of the chosen ones, who, having suffered, through envy, many insults and tortures, became a most excellent example among us.

Here is an early interpretation of Romans 7 from Irenaeus (180AD), showing that it was interpreted as an unsaved man prior to conversion, not the standard Christian life:

Against Heresies, Book 3, Chapter 20, Paragraph 2 and 3 (180AD)
2. ... For he who holds, without pride and boasting, the true glory (opinion) regarding created things and the Creator, who is the Almighty God of all, and who has granted existence to all; (such an one,) continuing in His love (John 15:9) and subjection, and giving of thanks, shall also receive from Him the greater glory of promotion, looking forward to the time when he shall become like Him who died for him, for He, too, “was made in the likeness of sinful flesh," (Romans 8:3) to condemn sin, and to cast it, as now a condemned thing, away beyond the flesh, but that He might call man forth into His own likeness, assigning him as (His own) imitator to God, and imposing on him His Father’s law, in order that he may see God, and granting him power to receive the Father; (being) the Word of God who dwelt in man, and became the Son of man, that He might accustom man to receive God, and God to dwell in man, according to the good pleasure of the Father. 3. On this account, therefore, the Lord Himself, who is Emmanuel from the Virgin, (Isaiah 7:4) is the sign of our salvation, since it was the Lord Himself who saved them, because they could not be saved by their own instrumentality; and, therefore, when Paul sets forth human infirmity, he says: “For I know that there dwelleth in my flesh no good thing,” (Romans 7:18) showing that the “good thing” of our salvation is not from us, but from God. And again: “Wretched man that I am, who shall deliver me from the body of this death?” (Romans 7:24) Then he introduces the Deliverer, (saying,) “The grace of Jesus Christ our Lord.” And Isaiah declares this also, (when he says:) “Be ye strengthened, ye hands that hang down, and ye feeble knees; be ye encouraged, ye feeble-minded; be comforted, fear not: behold, our God has given judgment with retribution, and shall recompense: He will come Himself, and will save us.” (Isaiah 25:3) Here we see, that not by ourselves, but by the help of God, we must be saved.

Phillipians 3:12-14 (Expanded Explanation)

Philippians 3:8-21 ESV
[8] Indeed, I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ [9] and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— [10] that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in his death, [11] that by any means possible I may attain the resurrection from the dead. [12] Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. [13] Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, [14] I press on toward the goal for the prize of the upward call of God in Christ Jesus. [15] Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. [16] Only let us hold true to what we have attained. [17] Brothers, join in imitating me, and keep your eyes on those who walk according to the example you have in us. [18] For many, of whom I have often told you and now tell you even with tears, walk as enemies of the cross of Christ. [19] Their end is destruction, their god is their belly, and they glory in their shame, with minds set on earthly things. [20] But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, [21] who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

Errant Interpretation: Christ like living is impossible in this life because Paul said he had not obtained perfection, which many interpret to mean Paul still lived struggling with recurrent sin.

Contextual Correction:

When Paul says he has not yet become "perfect" he is referring to the physical perfection of a resurrection body and perfection of knowledge, rather than not sinning. This view is supported by the surrounding context, particularly the preceding verse where Paul refers to the resurrection of the dead and later verses 17-21, where Paul presents himself as a moral example to be imitated, while also emphasizing the future transformation of believers' bodies to be like Christ's glorious body. Irenaeus and Clement of Alexandria cite this passage as proof the apostles grew in knowledge and Paul was humbly stating He did not yet know everything. Clement of Alexandria (198AD) notably still says of Paul "And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, “As many of us as are perfect, are thus minded,” (Phil. 3:15.) manifestly describing perfection as the renunciation of sin, and regeneration into the faith of the only perfect One, and forgetting our former sins."

Another view of this passage is that Paul is speaking of growth in virtue but not slowly putting away of sin. To hold he was talking about persistent sin in life doesn't reconcile with the end of the chapter nor the earliest Christians interpretation of Paul below. Clement of Alexandria and Irenaeus both held Paul was speaking of the perfection of knowledge (not putting away sin).

Evidence for Correction:

Both Clement of Alexandria (not to he confused with clement of rome mentioned earlier) and Irenaeus spoke and wrote in greek, the same language the new testament was written in, not having to lean on interpreters. Irenaeus was instructed by many who were taught directly by disciples. They both lived in seperate parts of the Roman Empire as contemporaries. Clement was born in greece but ministered as bishop in Alexandria(Egypt), Irenaeus was born in Smyrna (Modern day Turkey, where Polycarp was bishop, appointed by the apostle John) yet became bishop later in life in lyons (Modern day France). Whats interesting is despite their significant distance between each other and being on opposite side of the Roman empire, they both interpreted Philippians 3:12 as Paul referring to knowledge not to putting away sin as most interpret this today.

Clement of Alexandria (198 AD)
The Instructor - Book 1 - Chapter 6
Further, many also use the fat of milk, called butter, for the lamp, plainly indicating by this enigma the abundant unction of the Word, since He alone it is who nourishes the infants, makes them grow, and enlightens them. Wherefore also the Scripture says respecting the Lord, “He fed them with the produce of the fields; they sucked honey from the rock, and oil from the solid rock, butter of kine, and milk of sheep, with fat of lambs;” (Deut. xxxii. 13, 14). and what follows He gave them. But he that prophesies the birth of the child says: “Butter and honey shall He eat.”(Isa. vii. 15). And it occurs to me to wonder how some dare call themselves perfect and gnostics, with ideas of themselves above the apostle, inflated and boastful, when Paul even owned respecting himself, “Not that I have already attained, or am already perfect; but I follow after, if that I may apprehend that for which I am apprehended of Christ. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the things which are behind, and stretching forth to those that are before, I press toward the mark, for the prize of the high calling in Christ Jesus.” (Phil. iii. 12–14). And yet he reckons himself perfect, because he has been emancipated from his former life, and strives after the better life, not as perfect in knowledge, but as aspiring after perfection. Wherefore also he adds, “As many of us as are perfect, are thus minded,” (Phil. iii. 15.) manifestly describing perfection as the renunciation of sin, and regeneration into the faith of the only perfect One, and forgetting our former sins.

Irenaeus (180AD)
Against Heresies - Book 4 - Chapter 9
And as their love towards God increases, He bestows more and greater (gifts); as also the Lord said to His disciples: “Ye shall see greater things than these.” (John i. 50.) And Paul declares: “Not that I have already attained, or that I am justified, or already have been made perfect. For we know in part, and we prophesy in part; but when that which is perfect has come, the things which are in part shall be done away.” (scholars note: These words of Scripture are quoted by memory from Phil. iii. 12, 1 Cor. iv. 4, and 1 Cor. xiii. 9, 10. It is remarkable that the second is incorporated with the preceding in a similar way, in the ancient Italic version known as the St. Germain copy.) As, therefore, when that which is perfect is come, we shall not see another Father, but Him whom we now desire to see (for “blessed are the pure in heart: for they shall see God” Matt. v. 8.); neither shall we look for another Christ and Son of God, but Him who (was born) of the Virgin Mary, who also suffered, in whom too we trust, and whom we love; as Esaias says: “And they shall say in that day, Behold our Lord God, in whom we have trusted, and we have rejoiced in our salvation;” (Isa. xxv. 9.) and Peter says in his Epistle: “Whom, not seeing, ye love; in whom, though now ye see Him not, ye have believed, ye shall rejoice with joy unspeakable;” (1 Pet. i. 8.) neither do we receive another Holy Spirit, besides Him who is with us, and who cries, “Abba, Father;” (Rom. viii. 15.) and we shall make increase in the very same things (as now), and shall make progress, so that no longer through a glass, or by means of enigmas, but face to face, we shall enjoy the gifts of God;—so also now, receiving more than the temple, and more than Solomon, that is, the advent of the Son of God, we have not been taught another God besides the Framer and the Maker of all, who has been pointed out to us from the beginning; nor another Christ, the Son of God, besides Him who was foretold by the prophets.