Jesus' Appearance and Forgiveness in a Trance Experience
The Greek term ekstasis, from which "ecstasy" derives, describes a state in which a person has "passed out of the usual order of his life, beyond the usual limits of consciousness and volition" [1]. In the New Testament, this word appears three times in connection with trance experiences: Acts 10:10 (Peter's vision of the sheet with animals), Acts 11:5 (Peter's recounting of that vision), and Acts 22:17 (Paul's vision in the temple) [1, 2]. The term denotes "the state of one who is 'out of himself,'" marking "a preternatural, absorbed state of mind preparing for the reception of the vision" [2].
Biblical Instances and Their Context
Peter's trance on the rooftop in Joppa (Acts 10:10) preceded his encounter with Cornelius and the expansion of the gospel to Gentiles. Paul's trance in the Jerusalem temple (Acts 22:17) occurred during prayer and involved a direct commission from the risen Christ to leave Jerusalem. In both cases, the trance served as the medium through which God communicated specific direction, often involving a radical reorientation of the recipient's understanding or mission. The causes of such states "are to be traced commonly to strong religious impressions" [1], suggesting that intense spiritual focus or crisis could precipitate these experiences.
Jesus' Appearance in Visionary States
The New Testament records Jesus appearing to individuals in contexts that share features with trance experiences, though the texts do not always use ekstasis explicitly. Paul's encounter on the Damascus road (Acts 9:4-5) involved a vision of the risen Christ that fundamentally reoriented his life and theology [8]. Paul later describes being "caught up to the third heaven" in an experience he cannot fully articulate (2 Corinthians 12:1-4), which Easton's Dictionary classifies among the ecstasies [2]. John's vision of the glorified Christ in Revelation 1:13 presents "His glorified form as man" in a way "recognized by John, who had seen it at the Transfiguration" [10], suggesting continuity between the earthly Jesus and his post-resurrection appearances in visionary contexts.
The transfiguration itself (Matthew 17:1-8; Mark 9:2-8; Luke 9:28-36) provides a paradigm for understanding how Jesus' divine nature could be unveiled in extraordinary moments. During that event, "Jesus' inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory" [9]. This was "an absolute historical reality, and not a mere vision" [7], yet it involved a transformation of Jesus' appearance that transcended ordinary perception. Peter later appeals to this experience as eyewitness testimony (2 Peter 1:16-18) [7], establishing that visionary encounters with Christ's glory carried evidential weight in apostolic teaching.
Forgiveness in Visionary Encounters
Jesus' authority to forgive sins, demonstrated during his earthly ministry (Matthew 9:5), remained central to post-resurrection encounters [12]. When Paul recounts his Damascus road experience, the commission he receives involves proclaiming forgiveness to the Gentiles. The pattern established in Jesus' earthly ministry—where "being moved with compassion" he touched and healed [3]—continues in these visionary contexts. The theological framework for this forgiveness rests on "the grace of God, and the gift by the grace of the one man, Jesus Christ" (Romans 5:15) [5], which operates independently of physical presence.
The promise that Jesus and the Father "will reside within believers, making a home with each of them" (John 14:23) [11] establishes a theological basis for ongoing spiritual encounters with Christ. This indwelling presence, mediated by the Spirit, creates the possibility for profound spiritual revelations that transcend ordinary consciousness. Paul's testimony—"I thank God through Jesus Christ our Lord" (Romans 7:25) [4]—reflects the experiential dimension of this relationship, where Christ's presence becomes known through spiritual perception rather than physical sight.
The New Testament presents these trance experiences not as departures from orthodox faith but as moments when "strong religious impressions" [1] opened individuals to receive divine communication. The risen Christ's appearances in such states carried the same authority as his earthly ministry, extending his work of compassion and forgiveness beyond the limits of his incarnate presence. Believers are directed to look "to Jesus, the author and perfecter of faith" (Hebrews 12:2) [6], a gaze that encompasses both historical memory and present spiritual encounter.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Trance — (1) In the only passage-- (Numbers 24:4,16)--in which this word occurs in the English of the Old Testament italics show no corresponding word in Hebrew. In the New Testament we meet with the word three times-- (Acts 10:10; 11:6; 22:17) The ekstasis (i.e. trance) is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition, being rapt in causes of this state are to be traced commonly to strong religious impressions. Whatever explanation may be given of it, it is true of many, if not of most, o”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Trance — (Gr. ekstasis, from which the word "ecstasy" is derived) denotes the state of one who is "out of himself." Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, "a preternatural, absorbed state of mind preparing for the reception of the vision", (comp. 2 Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered "astonishment," "amazement" (comp. Mark 16:8; Acts 3:10).”
- Matthew “Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him. -- Matthew 20:34”
- Romans “Romans 7:25 (Geneva1599) — I thanke God through Iesus Christ our Lord. Then I my selfe in my minde serue the Lawe of God, but in my flesh the lawe of sinne.”
- Romans “But the free gift isn’t like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. -- Romans 5:15”
- Hebrews “looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God. -- Hebrews 12:2”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Transfiguration, the — Of our Lord on a "high mountain apart," is described by each of the three evangelists (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Pet. 1:16-18). In describing th”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Persecution — Christ suffered -- Ps 69:26; Joh 5:16. Christ voluntarily submitted to -- Isa 50:6. Christ was patient under -- Isa 53:7. Saints may expect -- Mr 10:30; Lu 21:12; Joh 15:20. Saints suffer, for the sake of God -- Jer 15:15. Of saints, is a persecution of Christ -- Zec 2:8; Ac 9:4,5. All that live godly in Christ, shall suffer -- 2Ti 3:12. Originates Ignorance of God and Christ. -- Joh 16:3. Hated to God and Christ. -- Joh 15:20,24. Hatred to the gospel. -- Mt 13:21. Pride. -- Ps 10:2. Mistaken zeal. -- Ac 13:50; 26:9-11. Is inconsistent with the spirit o”
- Matthew (Protestant academic) “Tyndale House on Matthew 17:2: 17:2 Jesus’ appearance was transformed: Jesus’ inner, divine nature, previously veiled, was now disclosed so that the three caught a glimpse of his glory (see Exod 34:29-35; Ps 104:2; 2 Cor 3:12-18; Rev 1:16). Jesus’ followers will one day share in this glory (Matt 13:43).”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 1:13: His glorified form as man could be recognized by John, who had seen it at the Transfiguration. in the midst--implying Christ's continual presence and ceaseless activity in the midst of His people on earth. In Rev 4:1-3, when He appears in heaven, His insignia undergo a corresponding change yet even there the rainbow reminds us of His everlasting covenant with them. seven--omitted in two of the oldest manuscripts, but supported by one. Son of man--The form which John had seen enduring the agony of Gethsemane, and the shame and anguish of Calva”
- John (Protestant academic) “Tyndale House on John 14:23: 14:23-24 Jesus answered Judas’s question, explaining that his coming would be a profound spiritual revelation beyond the world’s grasp. • Jesus’ coming would occur in three experiences: his resurrection, the coming of the Spirit, and his second coming. When he comes in the Spirit, he and the Father will reside within believers, making a home with each of them (see study note on 14:2).”
- Matthew (Protestant academic) “Tyndale House on Matthew 9:5: 9:5 It is easier for Jesus to pronounce forgiveness, since that might have no verifiable effects; it is harder to enable a paralytic to walk. The miracle, visible to all, corroborates Jesus’ authority to forgive sins and forces all who witness it to decide about Jesus.”