The Meaning of 1 Corinthians 15:8 Explained

1 Corinthians 15:8

KJV: And last of all he was seen of me also, as of one born out of due time.

YLT: And last of all -- as to the untimely birth -- he appeared also to me,

Darby: and last of all, as to an abortion, he appeared to me also.

ASV: and last of all, as to the child untimely born, he appeared to me also.

KJV Reverse Interlinear

And  last  of all  he was seen  of me also,  as  of one born out of due time. 

What does 1 Corinthians 15:8 Mean?

Study Notes

born out of due time
(Greek - ἀγαπητός , "before the due time)." Paul thinks of himself here as an Israelite whose time to be born again had not come, nationally (cf) Matthew 23:39 so that his conversion by the appearing of the Lord in glory Acts 9:3-6 was an illustration, or instance before the time, of the future national conversion of Israel. See; Ezekiel 20:34-38 ; Hosea 2:14-17 ; Zechariah 12:10 to Zechariah 13:6 ; Romans 11:25-27 .

Verse Meaning

Paul regarded the Lord"s appearance to him on the Damascus road as an equivalent post-resurrection appearance and the Lord"s last one.
"Paul thinks of himself here as an Israelite whose time to be born again had not come nationally (cp. Matthew 23:39), so that his conversion by the appearing of the Lord in glory ( Acts 9:3-6) was an illustration, or instance, before the time of the future national conversion of Israel. See Ezekiel 20:35-38; Hosea 2:14-17; Zechariah 12:10 to Zechariah 13:6; Romans 11:25-27; 1 Timothy 1:16)." [1]
Another better view, I think, is that Paul meant that he had become an apostle after the Twelve had become apostles.
Paul may have referred to himself as he did (lit. an abortion) not because his apostleship came to him prematurely. The Lord appointed him some time after the others. He may have done so because compared with the backgrounds and appointments of the other apostles Paul"s were unusual. He lacked the normal "gestation period" of having accompanied the Lord during His earthly ministry (cf. Acts 1:21-22).
"Since this is such an unusual term of deprecation, and since it occurs with the article, the "abortion," it has often been suggested that the Corinthians themselves have used the term to describe Paul, as one who because of his personal weaknesses is something of a "freak" in comparison with other apostles, especially Apollos and Peter. Others have suggested that the term is a play on Paul"s name-Paulus, "the little one." Hence they dismissed him as a "dwarf." This has the advantage of helping to explain the unusual "digression" in 1 Corinthians 15:9-10, where he in fact allows that he is "least" of all the apostles; nonetheless God"s grace worked the more abundantly in his behalf.
"In any case, whether it originated with them, which seems altogether likely, or with Paul himself in a sudden outburst of self-disparagement, it seems hardly possible to understand this usage except as a term that describes him vis--vis the Corinthians" own view of apostleship." [2]
Paul stressed the appearances of the risen Christ ( 1 Corinthians 15:5-9) because they prove that His resurrection was not to a form of "spiritual" (i.e, non-corporeal, not physical or material) existence. Just as His body died and was buried, so it was raised and many witnesses saw it, often many witnesses at one time.

Context Summary

1 Corinthians 15:1-11 - The Gospel: Christ Died And Rose Again
If 1 Corinthians 13:1-13 is a psalm of love, this chapter is a psalm of hope-a hope that cannot be ashamed. It is the most memorable argument in existence for the resurrection of the body. We need hardly stay to distinguish between this and the immortality of the soul. The former is distinctly a Christian teaching; the latter has been held by vast numbers outside of the Christian pale.
Notice that the Resurrection was primarily not a doctrine but a fact. It is not necessary to argue it, but simply to say that Christ arose, therefore all will arise, because Christ is the Son of man. Other religions rest on foundations of philosophy and metaphysics, but the empty grave in Joseph's garden is the keystone of the arch. If that cannot be maintained, as it was in the primitive Church, the whole superstructure crumbles like a mass of clouds. But it can be maintained. There is even more evidence for it than for any fact of modern history. Men may as soon refuse to believe in the battle of Waterloo as in our Lord's resurrection. The testimony of Paul is most important, because he knew all that could be alleged or argued against it by the Pharisees. Indeed, he had himself opposed it. Note that the words, not I, 1 Corinthians 15:10, are also in 1 Corinthians 7:10 and Galatians 2:20. [source]

Chapter Summary: 1 Corinthians 15

1  By Christ's resurrection,
12  he proves the necessity of our resurrection,
16  against all such as deny the resurrection of the body
21  The fruit,
35  and the manner thereof;
51  and of the resurrection of those who shall be found alive at the last day

Greek Commentary for 1 Corinthians 15:8

As unto one born out of due time [ωσπερει τωι εκτρωματι]
Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in lxx (Numbers 12:12; Job 3:16) and papyri (for miscarriage by accident). The verb τιτρωσκω — titrōskō means to wound and εκ — ek is out. Paul means that the appearance to him came after Jesus had ascended to heaven. [source]
One born out of due time [τῷ ἐκτρώματι]
Only here in the New Testament. It occurs, Numbers 12:12; Job 3:16; Ecclesiastes 6:3. The Hebrew nephel which it is used to translate, occurs in the same sense in Psalm 58:8, where the Septuagint follows another reading of the Hebrew text. In every case the word means an abortion, a still-born embryo. In the same sense it is found frequently in Greek medical writers, as Galen and Hippocrates, and in the writings of Aristotle on physical science. This is the rendering of the Rheims Version: an abortive. Wyc., a dead-born child. The rendering of the A.V. and Rev. is unsatisfactory, since it introduces the notion of time which is not in the original word, and fails to express the abortive character of the product; leaving it to be inferred that it is merely premature, but living and not dead. The word does not mean an untimely living birth, but a dead abortion, and suggests no notion of lateness of birth, but rather of being born before the time. The words as unto the abortion are not to be connected with last of all - last of all as to the abortion - because there is no congruity nor analogy between the figure of an abortion and the fact that Christ appeared to him last. Connect rather with He appeared: last of all He appeared unto me as unto the abortion. Paul means that when Christ appeared to him and called him, he was - as compared with the disciples who had known and followed Him from the first, and whom he had been persecuting - no better than an unperfected foetus among living men. The comparison emphasizes his condition at the time of his call. The attempt to explain by a reference to Paul's insignificant appearance, from which he was nicknamed “The Abortion” by his enemies, requires no refutation. [source]

Reverse Greek Commentary Search for 1 Corinthians 15:8

Acts 13:31 Was seen for many days [ωπτη επι ημερας πλειους]
The common verb (first aorist passive indicative of οραω — horaō to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1 Corinthians 15:8), which is not reported by Luke here. For more days (than a few), the language means, forty in all (Acts 1:3). [source]
Acts 14:4 But the multitude of the city was divided [εσχιστη δε το πλητος της πολεως]
First aorist passive indicative of σχιζω — schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Acts 17:3 That it behoved the Christ to suffer [οτι τον Χριστον εδει πατειν]
The second aorist active infinitive is the subject of εδει — edei with τον Χριστον — ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων — anastēnai ek nekrōn). This second aorist active infinitive αναστηναι — anastēnai is also the subject of εδει — edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
Acts 17:3 To rise again from the dead [αναστηναι εκ νεκρων]
This second aorist active infinitive αναστηναι — anastēnai is also the subject of εδει — edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). [source]
Acts 9:3 Drew nigh [εγγιζειν]
Present active infinitive, was drawing nigh. Shone round about him (αυτον περιηστραπσεν — auton periēstrapsen). First aorist (ingressive) active indicative of περιαστραπτω — periastraptō late compound verb common in lxx and Byzantine writers, here and Acts 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Acts 22:5, but in Acts 26:13 he employs περιλαμπσαν — perilampsan (shining around). There are numerous variations in the historical narrative of Saul‘s conversion in 9:3-18 and Luke‘s report of Paul‘s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Acts 22:6-16), the other before Festus and Agrippa (Acts 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul‘s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul‘s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul‘s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul‘s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul‘s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1 Corinthians 15:8; Galatians 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Acts 22:6 Paul calls it “a great (ικανον — hikanon) light” “about noon” and in Acts 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining. [source]
Acts 9:3 Shone round about him [αυτον περιηστραπσεν]
First aorist (ingressive) active indicative of περιαστραπτω — periastraptō late compound verb common in lxx and Byzantine writers, here and Acts 22:6 alone in the N.T. “A light from heaven suddenly flashed around him.” It was like a flash of lightning. Paul uses the same verb in Acts 22:5, but in Acts 26:13 he employs περιλαμπσαν — perilampsan (shining around). There are numerous variations in the historical narrative of Saul‘s conversion in 9:3-18 and Luke‘s report of Paul‘s two addresses, one on the steps of the Tower of Antonia facing the murderous mob (Acts 22:6-16), the other before Festus and Agrippa (Acts 26:12-20). A great deal of capital has been made of these variations to the discredit of Luke as a writer as if he should have made Paul‘s two speeches conform at every point with his own narrative. This objection has no weight except for those who hold that Luke composed Paul‘s speeches freely as some Greek writers used to do. But, if Luke had notes of Paul‘s speeches or help from Paul himself, he naturally preserved the form of the two addresses without trying to make them agree with each other in all details or with his own narrative in chapter 9. Luke evidently attached great importance to the story of Saul‘s conversion as the turning point not simply in the career of the man, but an epoch in the history of apostolic Christianity. In broad outline and in all essentials the three accounts agree and testify to the truthfulness of the account of the conversion of Saul. It is impossible to overestimate the worth to the student of Christianity of this event from every angle because we have in Paul‘s Epistles his own emphasis on the actual appearance of Jesus to him as the fact that changed his whole life (1 Corinthians 15:8; Galatians 1:16.). The variations that appear in the three accounts do not mar the story, when rightly understood, as we shall see. Here, for instance, Luke simply mentions “a light from heaven,” while in Acts 22:6 Paul calls it “a great (ικανον — hikanon) light” “about noon” and in Acts 26:13 “above the brightness of the sun,” as it would have to be “at midday” with the sun shining. [source]
1 Corinthians 9:1 Seen Jesus []
See 1 Corinthians 15:8; Acts 9:17; Acts 18:9; Acts 22:17, Acts 22:18; 2 Corinthians 12:1sqq. Compare Acts 22:14. [source]
1 Corinthians 9:1 Am I not an apostle? [ουκ ειμι αποστολοσ]
He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. Have I not seen Jesus our Lord? (ουχι Ιησουν τον Κυριον ημων εορακα — ouchi Iēsoun ton Kurion hēmōn heoraka̱). Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι — ouchi here. All these questions expect an affirmative answer. The perfect active εορακα — heoraka from οραω — horaō to see, does not here have double reduplication as in John 1:18.Are not ye? They were themselves proof of his apostleship. [source]
1 Corinthians 9:1 Have I not seen Jesus our Lord? [ουχι Ιησουν τον Κυριον ημων εορακα]
Proof (1 Corinthians 15:8; Acts 9:17, Acts 9:27; Acts 18:9; Acts 22:14, Acts 22:17.; 2 Corinthians 12:1.) that he has the qualification of an apostle (Acts 1:22) though not one of the twelve. Note strong form of the negative ουχι — ouchi here. All these questions expect an affirmative answer. The perfect active εορακα — heoraka from οραω — horaō to see, does not here have double reduplication as in John 1:18. [source]
Galatians 1:1 But through Jesus Christ and God the Father [αλλα δια Ιησου Χριστου και τεου πατρος]
The call to be an apostle came to Paul through Jesus Christ as he claimed in 1 Corinthians 9:1 and as told in Acts 9:4-6; Acts 22:7.; Acts 26:16. He is apostle also by the will of God. Who raised him from the dead (του εγειραντος αυτον εκ νεκρων — tou egeirantos auton ek nekrōn). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1 Corinthians 9:1; 1 Corinthians 15:8.). This verb εγειρω — egeirō is often used in N.T. for raising from the sleep of death, to wake up the dead. [source]
Galatians 1:1 Who raised him from the dead [του εγειραντος αυτον εκ νεκρων]
And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1 Corinthians 9:1; 1 Corinthians 15:8.). This verb εγειρω — egeirō is often used in N.T. for raising from the sleep of death, to wake up the dead. [source]
Ephesians 3:8 Less than the least [τῷ ἐλαχιστοτέρῳ]
Only here in the New Testament, and very characteristic. A comparative is formed upon a superlative: more least than all the saints. Compare 1 Corinthians 15:8. [source]

What do the individual words in 1 Corinthians 15:8 mean?

Last then of all as the untimely birth He appeared also to me
ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί

ἔσχατον  Last 
Parse: Adjective, Accusative Neuter Singular
Root: ἔσχατος  
Sense: extreme.
πάντων  of  all 
Parse: Adjective, Genitive Neuter Plural
Root: πᾶς  
Sense: individually.
ἐκτρώματι  untimely  birth 
Parse: Noun, Dative Neuter Singular
Root: ἔκτρωμα  
Sense: an abortion, abortive birth.
ὤφθη  He  appeared 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: εἶδον 
Sense: to see with the eyes.
κἀμοί  also  to  me 
Parse: Personal / Possessive Pronoun, Dative 1st Person Singular
Root: κἀγώ  
Sense: and I.