Acts 22:17–21

Acts 22:17 — "When I had returned to Jerusalem and while I prayed in the temple, I fell into a trance" Luke carefully situates this vision in the Jerusalem Temple — the holiest site of Israel's covenantal worship. Paul is not in a fringe location but at the very center of Jewish devotion. The Greek word ekstasis (trance) appears earlier in Acts 10:10 to describe Peter's vision that inaugurated the Gentile mission; Luke's deliberate repetition of this term signals a structural parallel between the two apostolic commissions. Paul is a practicing Jew at prayer, anchoring the authenticity of this encounter in sincere worship. That God meets Paul in this sacred space underscores that the new mission to the Gentiles does not abolish Israel's worship but bursts forth from its very heart.

Acts 22:18 — "Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you" The risen Christ speaks with urgency — the Greek taxeos ("quickly") conveys not panic but divine priority. The word martyria ("testimony") is loaded: Paul is called to be a martys, a witness, but Jerusalem is not yet his appointed field. The statement is not a condemnation of Jerusalem but a realistic divine appraisal of its readiness. This recalls the prophetic pattern of rejected messengers (Jeremiah, Isaiah), and foreshadows Jesus' own words in Luke 13:34 about Jerusalem's refusal of its prophets. The city that will not receive Paul's witness is the same city that rejected Christ; Paul's rejection re-enacts the pattern of the Passion.

Verses 19–20 — Paul's Objection and the Memory of Stephen Paul's response is deeply human and rhetorically coherent: he argues that his notorious past as a persecutor is precisely what should make his conversion testimony persuasive to Jerusalem Jews. He mentions three credentials of his former hostility — imprisonment, beatings in synagogues, and his presence at Stephen's martyrdom. The mention of Stephen is theologically charged. Stephen is called martys (witness/martyr) — the same word used of Paul's own vocation (v. 18). Paul stood guarding the garments (himatia) of the executioners, a detail that signals complicity in Roman and Jewish legal custom. Yet now Paul invokes Stephen not with shame but as a typological mirror: the first martyr's blood, which Paul once consented to, prefigures the witness Paul himself is now called to offer. The blood of Stephen, as Tertullian famously wrote, is "seed" — here it is the very seed from which Paul's apostolate grows.

Acts 22:21 — "Depart, for I will send you out far from here to the Gentiles" Christ's final word overrules all of Paul's reasoning. The verb exapostello ("I will send out") is emphatic and commissioning — it is the same root as apostolos (apostle). Paul does not choose his mission field; he is sent. The phrase "far from here" (makran) echoes the Old Testament's use of the Gentile nations as those "far off" (Isaiah 57:19; cf. Acts 2:39, Ephesians 2:13), and now those far-off peoples are precisely the destination of God's mercy. In the spiritual sense, Paul's logic must yield to divine wisdom: God's ways of evangelization are not legible from below. The trance-state itself symbolizes that the Church's mission strategy originates in contemplation, not calculation.

Typological and Spiritual Senses Typologically, Paul at prayer in the Temple mirrors Israel at the threshold of a new covenant moment — the Temple as sacred space now becomes the launching pad of the universal mission. Just as the Transfiguration (Luke 9) redefined the disciples' understanding of Jesus' path, this trance redefines Paul's. Allegorically, the command to "depart" echoes the call of Abraham (Genesis 12:1) — a summons away from what is known toward what is promised. Anagogically, the vision points toward the eschatological gathering of all nations (Revelation 7:9) — Paul's mission is not merely historical but participates in the final ingathering of humanity into God's presence.

Catholic tradition illuminates this passage in several interlocking ways.

The mystical life and apostolic mission. The Catechism teaches that prayer is "a vital and personal relationship with the living and true God" (CCC 2558) and that contemplation can overflow into mission. Paul's ekstasis in the Temple is the archetype of this truth: the most world-transforming apostolic command issues from the depths of prayer. St. John of the Cross and St. Teresa of Ávila both teach that authentic mystical experience always bears fruit in mission — Paul's vision is the scriptural foundation for this principle.

The sovereignty of divine election in mission. The Second Vatican Council's Ad Gentes (n. 5) grounds the missionary activity of the Church in the very will of the Trinity: "The pilgrim Church is missionary by her very nature." Paul's commission in verse 21 is not a career choice but a divine sending — a paradigm for understanding that the Church's mission belongs to God, not to human strategy or calculation. Paul's well-reasoned argument (vv. 19–20) is overruled not because it is wrong but because God's wisdom exceeds human logic (cf. Isaiah 55:8–9; Romans 11:33).

The blood of martyrs and the growth of the Church. Tertullian's Apologeticum (50.13) declares sanguis martyrum semen Christianorum — "the blood of martyrs is the seed of Christians." Paul's recollection of Stephen's martyrdom (v. 20) is not incidental; Catholic tradition reads it as the historical-spiritual origin of Paul's own apostolate. The Church Fathers (Origen, Augustine in Confessions IX) saw Stephen's intercession as operative in Paul's conversion — a profound testimony to the communion of saints and the redemptive value of suffering united to Christ's Passion.

The universal salvific will of God. The command to go to the Gentiles reflects what the Catechism calls God's universal salvific will (CCC 74, 851): that all humanity is called to salvation. Paul becomes the instrument of this will precisely by surrendering his own strategy to divine obedience.

Paul's experience in Acts 22:17–21 challenges a temptation common to contemporary Catholics: the temptation to manage God's mission with our own credibility, biography, and calculated persuasion. Paul had a compelling personal narrative — the persecutor-turned-apostle — and he was certain it would work. God said no. This should prompt a concrete examination: How often do we shape our witness around what we think will be persuasive rather than what God is actually asking of us?

The passage also speaks to Catholics who feel called to a specific mission field — a neighborhood, a profession, a relationship — but meet only rejection. The divine word to Paul is not "try harder" but "go elsewhere." Discernment requires the willingness to hear that our chosen audience may not be our appointed one.

Finally, Paul receives this commission in prayer — specifically in the Temple, an act of deliberate Jewish worship. For Catholics, this is a reminder that the Sunday Eucharist and the Liturgy of the Hours are not retreats from mission but the furnace from which mission is fired. The altar, like the Temple, is where apostolic marching orders are given.