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I Tim. 1: 12-17.
A | 12. Thanks to Christ Jesus our Lord.
B | 13. a | Paul "before" (proteros) a blasphemer.
b | "I received mercy".
c | "Because. . . . unbelief".
C | 14. Superabounding grace.
C | 15-. Saving sinners.
B | -15, 16. a | Paul "chief" and "first" (prőtos).
b | "I received mercy".
c | "That", example of those about to believe.
A | 17. Honour and glory to the King of ages.
The value of discovering the literary structure is that it enables one to see more readily
with which particular section of the context any one part is connected. The verse that
contains the reference to aionian life corresponds with verse 13, and the items introduced
there are taken up and expanded in the later verse. Paul's former condition as a
blasphemer, a persecutor, and an outrageous person would seem to have placed him
beyond hope, "but I received mercy", he added. This mercy, verse 16 explains, must be
considered as an exhibition of all longsuffering, having as its object, a type or pattern of
those who are on the point of believing unto aionian life.
Mellő ("should hereafter"), is variously rendered in the A.V., e.g.:--
"To be about" to do something (Acts 3: 3; 18: 14; 20: 3).
"To be almost" (Acts 21: 27).
"To be at the point of death" (John 4: 47).
"To be ready to do something" (Luke 7: 2; Acts 20: 7; Rev. 3: 2).
"To tarry" (Acts 22: 16).
Many times it is rendered "shall" and "should".
The underlying idea in every passage seems to be that which is felt in the rendering,
"at the point of"; it is as though we had almost reached the end, but we pause, we hesitate
before taking the final step. For the encouragement of all, whatever their degree of
sinnership who possibly were holding back, the apostle details his own condition; he
emphasizes the mercy that was granted to him, and commends the true and faithful
saying, that Christ Jesus came into the world to save SINNERS. He then stands forward
as the "chief", the "first", the "pattern", and declares that the sins he committed he did it
"ignorantly in unbelief". All, therefore, who finds themselves similarly placed and
similarly constituted are encouraged to believe and receive aionian life. There is a
solemn thought here that cannot be denied. Had Paul committed the same sins other than
"ignorantly and in unbelief", his case would have been different; willful sin after a
knowledge of the truth does not seem to be included in the character before us in the case
of Paul. Such a statement will be an impossible idea to those only who hold that aionian
life is synonymous with salvation.