I do study and if you take that verse out of context then you can erroneously (which has been done by a couple translators over the centuries) lead people to believe he was saying he is the last to see jesus. But if you read it in context its very clear he is saying he also saw Jesus as the others have testified did but they were like sons that were in the womb full term but he is like one born premature, weakly, less then mature. But, still a son.
1 Corinthians 15:1-2. “Now I give you to know, brothers” (cf. 1 Corinthians 12:3, forγνωρίζω): Paul writes, with a touch of blame, as though informing the Cor(2234) of what the staple of his message had been, that on which their whole Christianity is built (cf. 2 Corinthians 13:5, Romans 6:3)—viz., “the good news which,” on the one hand, “I proclaimed to you (for cognate noun and vb(2235), emphasising the benefit of the news, cf. 1 Corinthians 9:18, etc.), which also,” on the other hand, “you received; in which also you stand fast (cf. 1 Corinthians 1:6, 1 Corinthians 11:2), through which also you are being saved”. 1 Corinthians 15:11 similarly contrasts the correspondent part of proclaimers and receivers in attesting the saving facts (cf. 1 Corinthians 11:23). The three relative clauses describe the inception, continuance, and progressive benefits of the faith of this Church.— σώζεσθε affirms a present, continuous salvation (cf.Romans 8:24, Ephesians 2:8); but “salvation,” with Paul, always looks on to the future (see Romans 5:9, 1 Thessalonians 5:8 ff.).—The connection of τίνι λόγῳεὐηγγελισάμην ὑμῖν; is difficult to seize. The two interpretations of the R.V., txt. and marg. (also A.V.), are those commonly adapted: (a) making the τίνιλόγῳ dependent on γνωρίζω, as appositive to τὸεὐαγγέλιον κ. τ. λ., “I make known the good news … with what word I preached, etc.” (so Bg(2236), Hn(2237), Ed(2238)); (b) prefixing the clause, with an inversion of the normal order, to the hypothetical εἰκατέχετε, which states the condition of σώζεσθε, “(you are saved), if you hold fast by what word I preached (it) to you” (Bz(2239), Mr(2240), Ev(2241), Gd(2242), Bt(2243), El(2244), Sm(2245), Wr(2246), Bm(2247)). There are convincing objections to both views, advanced by Mr(2248) and El(2249) against (a), and by Ed(2250) and Hn(2251) against (b): beside the harsh inversion it requires, (b) leaves the interrog. τίνι (the instances of τίς for ὃς, with ἔχω, adduced in Bm(2252)’s Grammar are not really parl(2253)), and the substitution of λόγος forεὐαγγέλιον, unexplained. Preferring therefore construction (a,) one feels that at this distance theτίνι λόγῳ clause practically dataches itself fromγνωρίζω (Hf(2254)); the Ap. restates τὸεὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν in the altered shape of a challenge to the memory and faith of his readers—an interrogation prompted by the misgiving expressed directly afterwards in εἰ κατέχετε: “In what word (I ask) did I preach (it) to you?—(you will remember) if you are holding (it) fast!—unless you believed idly!” The λόγος is “the word of the gospel” (Acts 15:7; cf. Ephesians 1:13, Colossians 1:5), “the story of the cross,” etc. (1 Corinthians 1:17), as told by P.—quo sermone (Bz(2255)); not qua ratione (Vg(2256)); nor quo pacto (Er(2257), Cv(2258)). Can it be that the Cor(2259) have let this slip? or did they believe it εἰκῇ—not frustra, in vain (so Vg(2260), and most others, as in Galatians 3:4), but in the common cl(2261) sense of εἰκῇ, temere (cf. Romans 13:4, Colossians 2:18), heedlessly, at random, without serious apprehension, without realising the facts involved. The self-contradiction of the τινὲς (1 Corinthians 15:12) shows levity of belife. For ἐκτὸς εἰμὴ, see 1 Corinthians 14:5.
1 Corinthians 15:1-11. § 50. THE FACTS CONCERNING CHRIST’S RESURRECTION. The doubt which the Ap. combats strikes at the fundamental, probative fact of his Gospel. He must therefore go back to the beginning, and reassert the “first things” he had taught at Cor(2233) (1 Corinthians 15:1-4); to establish the resurrection of Jesus Christ is logically to destroy the theorem, “There is no resurrection of the dead” (1 Corinthians 15:12). Six successive appearances of the Risen One are enumerated—the first made to Kephas, and the last to Paul himself—(1 Corinthians 15:5-9); the list is not intended as exhaustive, but includes the names most prominent in the Church, the witnesses whose testimony would be best known and most accessible. The Ap. dwells on the astonishing mercy that was in this way vouchsafed to himself (1 Corinthians 15:9 f.), insisting finally, on the unbroken agreement of the Apostolic preaching and of the Church’s faith in regard to this supremely important event (1 Corinthians 15:11).
1 Corinthians 15:3-4 answer the question put in 1 Corinthians 15:2, reinforming the readers: “For I delivered to you amongst the first things, that which I also received”.— καὶ emphasises the identity of theπαραδοθὲν and παραλημφθέν, involved in the character of a “faithful steward” (1 Corinthians 4:1 f., cf. John 17:8, etc.). How these matters had been received—whether by direct revelation (Galatians 1:12) or through other contributory channels (cf. note on 1 Corinthians 11:23 above)—is irrelevant.— ἐνπρώτοις, in primis, in chief (cf. 1 Timothy 1:15 f.). The things thus delivered are “that Christ died for our sins according to the Scriptures, and that He was buried, and that He has been raised on the third day according to the Scriptures”. Amongst the threeπρῶτα, the first and third are πρώτιστα (cf. 2 Corinthians 5:14 f., Romans 4:25, 1 Thessalonians 4:14, etc.); the second is the link between them, signalising at once the completeness of the death and the reality of the resurrection (cf. Romans 6:4; Romans 10:7); ὅτι ἐτάφη καὶ ὅτι ἐγήγερται is a more vivid and circumstantial expression for ὅτιἐγήγερται ἐκ νεκρῶν (1 Corinthians 15:12, etc.).—The two chiefest facts P. and the other Apostolic preachers (1 Corinthians 15:2) were accustomed to verify, both separately and jointly, from the Old Testament, κατὰ τὰς γραφάς (Acts 13:32 ff; Acts 17:3; Acts 26:22 f., Romans 1:2 ff.), after the manner of Jesus (Luke 22:37; Luke 24:25 ff., John 3:14). But it was the facts that opened their eyes to the meaning of the Scriptures concerned (cf. John 2:22; John 20:9). The death and burial are affirmed in the aor(2262) as historical events; the resurrection is put with emphasis into the pf. these, as an abiding power (cf. 1 Corinthians 15:14; 1Co_15:17; 1Co_15:20) =ἐγερθεὶς … οὐκέτι ἀποθνήσκει (Romans 6:9; cf.Hebrews 7:25).—“For our sins,” see parls.—“pro peccatis nostris abolendis” (Bg(2263)). “P. could not have said ὑπὲρ f1τῶν ἁμαρτιῶν ἡμῶν if Christ’s death were only an example of self-denial, not because ὑπὲρ must be rendered ‘instead of’ (in loco), but because the ref(2264) to sin involves with ὑπὲρ the notion of expiation” (Ed(2265)); cf. the excellent note of Mr(2266); see the exposition of the relation of Christ’s death to man’s sin in 2 Corinthians 5:18 ff., Romans 3:23 ff; Romans 5:6-11, Galatians 3:10 ff., with notes in this Comm(2267) ad locc.; also 1 Corinthians 15:56 below, and note. The definition on the third day indicates that “in His case restoration to life ensued, instead of the corruption of the corpse that sets in otherwise after this interval” (Hf(2268)). Jesus appears to have seen a Scriptural necessity in the “third day” (Luke 24:46).
1 Corinthians 15:5. καὶ ὅτι ὤφθη κηφᾷ, εἶτα τοῖςδώδεκα: so much of the evidence P. states as having been formally delivered to the Cor(2269) along with the facts attested; for these two clauses are under the regimen of παρέδωκα (1 Corinthians 15:3). The manifold testimony was detailed with more or less fulness at diff(2270) times; but P. seems always to have related imprimis the witness of Kephas and the Twelve, beside the revelation to himself (1 Corinthians 15:8). The Lord’s manifestation to Peter (on the form Kephas, see 1 Corinthians 1:12) preceded that given to the body of the Apostles (Luke 24:34). Peter’s evidence, as the witness of Pentecost and ἀπόστολος τ. περιτομῆς, was of palmary importance, ἀξιόχρεων εἰς μαρτυρίαν (Thd(2271)), esp. in view of the consensus to be asserted in 1 Corinthians 15:11 (cf. 1 Corinthians 1:12).— ὤφθη with dat(2272), appeared (pass, aor(2273), in reflexive sense: see Bm(2274), pp. 52, 187), is used of exceptional, supernatural appearances (see parls.). “The twelve,” the college of the App., without exact regard to number: actually ten, wanting Judas Iscariot, and Thomas absent on the first meeting. Luke speaks on this occasion of “the eleven (the Western reading here) and those with them,” Luke 24:33; Paul cites the official witnesses.
1 Corinthians 15:6 carries forward ὤφθη into a new sentence, independent of παρέδωκα … ὅτι: the four remaining manifestations P. recites without indicating whether or not they formed a part of his original communication.— ἔπειτα (cf. 1 Corinthians 15:23; 1Co_15:46, 1 Corinthians 12:28) ὤφθη κ. τ. λ.: “After t at (deinde) He appeared to above ( ἐπάνω, cf.Mark 14:5) five hundred brethren once for all” (semel, Bz(2275)). Nowhere else has ἐφάπαξ the meaning simul, at once (so Vg(2276), and most interpreters, in violation of usage). This was the culminating manifestation of the risen Jesus, made at the general gathering to which His brethren were invited by Him in a body, as it is related in Matthew 28:7; Matthew 28:10, Mark 16:7; the appearance to “the eleven” described in Matthew 28:16 ff. is recorded as the sequel to this summons, and implies the presence of a larger assembly (see esp. the words οἱ δὲἐδίστασαν in 1 Corinthians 15:17), such as P. alludes to; the great charge of Matthew 28:18 ff., closing the First Gospel, corresponds by its importance to thisἐφάπαξ.—P. writes a quarter of a century after the event; the followers of Jesus were mostly young in age for “the majority” ( οἱ πλείονες) to have been still alive. On ἕως ἄρτι, see 1 Corinthians 4:13.
1 Corinthians 15:7. “After that, He appeared to James”—sc. James, the brother of the Lord, as elsewhere in P. (Galatians 1:19; Galatians 2:9; Galatians 2:12), included in the ἀδελφοὶ τ. κυρίου of 1 Corinthians 9:5 above (see note); associated with P. in Acts 15:13; Acts 21:18 (see notes). The manifestation to James—only mentioned here—the chief of our Lord’s formerly unbelieving brothers (John 7:5), explains the presence of “His brothers” amongst the 120 disciples at Jerus. (Acts 1:14) and James’ subsequent leadership in the mother Church. His high position at the time of writing accounts for his citation in this place. Paul made acquaintance with James as well as Peter on his first visit to the Jerus. Church (Galatians 1:18 f.). The well-known story about the meeting of Jesus with James told by Jerome (De viris illustr., 2) implies an earlier date for this than Paul’s narrative admits of, since ἔπειτα signifies succession in time; succession of rank cannot be intended.—“After that, to all the apostles”: in this formal enumeration, ἀπόστολοις bears its strictest sense, and could hardly include James (see Acts 1:13 f.; he is not certainly so styled in Galatians 1:19). Paul was, presumably, aware of the absence of Thomas on the occasion of 1 Corinthians 15:5, and his consequent scepticism (John 20:24 ff.); he therefore says distinctly that all participated in this latter sight, which coincides in point of time with Acts 1:6-12, not John 20:26. The witness of the First App. to the resurrection was complete and unqualified.
1 Corinthians 15:8. ἔσχατον δὲ πάντων, ὡσπερεὶτῷ ἐκτρώματι: “But last of all, as it were to the abortion (a creature so unfit and so repulsive), He appeared also to me”.— ἔσχατον (adv(2277))πάντων marks the conclusion of a long series; cf. 1 Corinthians 4:9, also Mark 12:22.— ὡσπερεί, a frequent cl(2278) conjunction, “nonnihil mitigat—ut si [or quasi]: docet non debere hoc nimium premi, … Articulus vim habet ( τῷ ἐκτρώματι). Quod inter liberos est abortus, inquit, id ego sum in apostolis.… Ut abortus non est dignus humano nomine, sic apostolus negat se dignum apostoli appellatione” (Bg(2279); similarly Est., Mr(2280), Al(2281), Ed(2282), Sm(2283)); ἔκτρωμα need not be pressed beyond this figurative and descriptive meaning. However, Cv(2284), Gr(2285), Bt(2286), Gd(2287), and many find in the phrase an indication of the suddenness and violence of Paul’s birth into Christ; Hn(2288) and El(2289) see pictured in it, more appropriately, the unripe birth of one who was changed at a stroke from the persecutor into the Apostle, instead of maturing normally for his work,—“P. describes himself thus in contrast with those who, when Jesus appeared to them, were already brothers or apostles, already born as God’s children into the life of faith in Christ” (Hf(2290)). Sm(2291) aptly suggests that τὸ ἔκτρωμα was one of the insulting epithets flung at Paul by the Judaists; in their eyes he was a wirklich Missgeburt. He adopts the title—“the abortion, as they call me”—and gives it a deeper meaning. His low stature may have suggested the taunt: cf. 2 Corinthians 10:10, and Acta Pauli et Theclae, 3. An abortion is a living, genuine offspring.