Many current translations not only render as those who practive homosexuality in 1 Cor. 6:9, they also have the word in 1 Tim. 1:10. I do not recall spending any time in study on 1 Tim.1:10 and that section, and this mornng I found it surprising. I take these from the
https://www.studylight.org/commentaries/eng.html web site. It caused me to rethink the passage in 1 Cor. 6:9, 10. I offer this for consideration from men of old.
Abbots Illustrated New Testament: "Verse 7
Desiring to be; pretending to be,--desiring to be so esteemed.
1 Timothy 1:9,1 Timothy 1:10. The meaning seems to be, that the Mosaic law, with its onerous rites and threatened penalties, is not now to be pressed upon those who have abandoned their sins, and are looking for salvation through faith in Jesus Christ. Its hard conditions may be urged upon those who still continue in sin, and of course reject every other ground of salvation; but t
hey must not be brought in to burden and oppress those who have turned from the law to the gospel."
Alford's Greek Testament Critical Exegetical Commentary
"...but to the whole preceding sentence, the entire exposition which he has been giving of the freedom of Christians from the moral law of the decalogue) the gospel of the glory..."
Burkitt's Expository Notes:
"It was not made for a righteous man, that is, say some, i
t was not made for him as a burden, to be an uneasiness to him, because he has a love to it, a delight in it, and does voluntarily comform himself to the observations of it;
others say thus, The law was not made for a righteous man, that is,
the righteous man is not under the coercive or vindictive, but directive, power of the law only: he is not under the curse of the law actually, though all are under it meritoriously; and accordingly the law was never made to terrify, and affrighten, and condemn them."
Cambridge Greek Testament Commentary on Tim. 1:8 "The regular Greek idiom corresponding with our passive, if it be handled as law should be , that is, by the teacher of the law. Ellicott gives the sense of the passage clearly, ‘The false teachers on the contrary, assuming that it was designed for the righteous man, urged their interpretations of it
as necessary appendices to the Gospel.’"
Heinrich Meyer on 1 Tim. 1:6,7 "Paul merely says that the νομοδιδάσκαλοι [law teachers] possessed no insight into the nature of the law, and hence they made assertions regarding it which were not understood even by themselves."
Meyer on vv 9 & 10 "As
Wiesinger rightly remarks, vv. 9 and 10 show that the apostle is not contending here against actual Judaizers, but “against such as consider the law a means of attaining to a still higher moral perfection.”
Meyer quoting Otto on v11 in relation to the law: "I teach that
God got rid of this opposition by reconciling the world to Himself, and that we have indeed a blessed God.”
Philip Schaff's Popular Commentary on the NT, on 1 Tim.1:8
"If a man use it lawfully. ‘We know,’ the apostle seems to say, ‘we who have been taught, through personal experience, by the Spirit of God, what is the nature and office of the law, that it is good and noble. To use it law-fully is to feel that it no longer touches us, that we are not under its condemnation, to press its observance not on those who are “just” as having the new life in Christ, but on those who still live in sin. That, with perhaps a slight play upon the word, is the legitimate use of law.’'
Scripture does not contradict itself so I''m taking a fresh look at 1 Cor. 6:11 as Albert Barnes writes:
"
But ye are washed - Heb 10:22. Washing is an emblem of purifying. They had been made pure by the Spirit of God. They had been, indeed, baptized, and their baptism was an emblem of purifying, but the thing here particularly referred to is not baptism, but it is something that had been done by the Spirit of God, and must refer to his agency on the heart in cleansing them from these pollutions. Paul here uses three words, “washed, sanctified, justified,” to denote the various agencies of the Holy Spirit by which they had been recovered from sin. The first, that of washing, I understand of that work of the Spirit by which the process of purifying was commenced in the soul, and which was especially signified in baptism - the work of regeneration or conversion to God. By the agency of the Spirit the defilement of these pollutions had been washed away or removed - as filth is removed by ablution - The agency of the Holy Spirit in regeneration is elsewhere represented by washing, Tit 3:5,” The washing of regeneration.” compare Heb 10:22.
Ye are sanctified - This denotes the progressive and advancing process of purifying which succeeds regeneration in the Christian. Regeneration is the commencement of it - its close is the perfect purity of the Christian in heaven; see the note at Joh 17:17. It does not mean that they were perfect - for the reasoning of the apostle shows that this was far from being the case with the Corinthians; but that the work was advancing, and that they were in fact under a process of sanctification.
But ye are justified - Your sins are pardoned, and you are accepted as righteous, and will be treated as such on account of the merits of the Lord Jesus Christ; see the note at Rom 1:17; note at Rom 3:25-26; note at Rom 4:3. The apostle does not say that this was last in the order of time, but simply says that this was done to them. People are justified when they believe, and when the work of sanctification commences in the soul.
