Exegetical and Hermeneutical Commentary of Acts 25:10
Then said Paul, I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
10. I stand at Cesar’s judgment seat ] Better (with Rev. Ver.) “I am standing before Csar’s judgment seat.” This represents more nearly the sense of the original, which implies, “I have been and am standing.” The Roman authorities had taken charge of him and had kept him in custody for two years. Of this he reminds the governor, and refuses to be turned over to another tribunal, where he would have for judges, if he ever were allowed to live till his trial, those persons who had been cognizant of the plot to murder him.
where I ought to be judged ] Because I am a Roman citizen.
as thou very well knowest] Rev. Ver. “as thou also, &c.” St Paul does not mean to say that Festus is to be blamed for his proposal. Probably he saw that the governor was acting with a view to conciliate the Jews. But he intends to say that after all that the governor has heard, any man would say at once that there was no case against the prisoner.
Fuente: The Cambridge Bible for Schools and Colleges
Then said Paul … – The reasons why Paul declined the proposal to be tried at Jerusalem are obvious. He had experienced so much violent persecution from his countrymen, and their minds were so full of prejudice, misconception, and enmity, that he had neither justice nor favor to hope at them hands. He knew, too, that they had formerly plotted against his life, and that he had been removed to Caesarea for the purpose of safety. It would be madness and folly to throw himself again into their hands, or to give them another opportunity to form a plan against his life. As he was, therefore, under no obligation to return to Jerusalem, and as Festus did not propose it because it could be supposed that justice would be promoted by it, but to gratify the Jews, Paul prudently declined the proposal, and appealed to the Roman emperor.
I stand at Caesars judgment seat – The Roman emperors after Julius Caesar were all called Caesar; thus, Augustus Caesar, Claudius Caesar, etc., as all the kings of Egypt were called Pharaoh, though they each had his proper name, as Pharaoh Necho, etc. The emperor at this time (60 a.d.) was Nero, one of the most cruel and impious men that ever sat on a throne. It was under him that Paul was afterward beheaded. When Paul says, I stand at Caesars judgment seat, he means to say that he regarded the tribunal before which he then stood, and on which Festus sat, as really the judgment seat of Caesar. The procurator, or governor, held his commission from the Roman emperor, and it was, in fact, his tribunal. The reason why Paul made this declaration may be thus expressed: I am a Roman citizen. I have a right to justice. I am under no obligation to put myself again in the hands of the Jews. I have a right to a fair and impartial trial; and I claim the protection and privileges which all Roman citizens have before their tribunals – the right of a fair and just trial. It was, therefore, a severe rebuke of Festus for proposing to depart from the known justice of the Roman laws, and, for the sake of popularity, proposing to him to put himself in the hands of his enemies.
Where I ought to be judged – Where I have a right to demand and expect justice. I have a right to be tried where courts are usually held, and according to all the forms of equity which are usually observed.
Have I done no wrong – I have not injured their persons, property, character, or religion. This was a bold appeal, which his consciousness of innocence and the whole course of proceedings enabled him to make without the possibility of their gainsaying it.
As thou very well knowest – Festus knew, probably, that Paul had been tried by Felix, and that nothing was proved against him. He had now seen the spirit of the Jews, and the cause why they arraigned him. He had given Paul a trial, and had called on the Jews to adduce their able men to accuse him, and after all nothing had been proved against him. Festus knew, therefore, that he was innocent. This abundantly appears also from his own confession, Act 25:18-19. As he knew this, and as Festus was proposing to depart from the regular course of justice for the sake of popularity, it was proper for Paul to use the strong language of rebuke, and to claim what he knew Festus did not dare to deny him, the protection of the Roman laws. Conscious innocence may be bold; and Christians have a right to insist on impartial justice and the protection of the laws. Alas! how many magistrates there have been like Festus, who, when Christians have been arraigned before them, have been fully satisfied of their innocence, but who, for the sake of popularity, have departed from all the rules of law and all the claims of justice.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. I stand at Caesar’s judgment seat] Every procurator represented the person of the emperor in the province over which he presided; and, as the seat of government was at Caesarea, and Paul was now before the tribunal on which the emperor’s representative sat, he could say, with the strictest propriety, that he stood before Caesar’s judgment seat, where, as a freeman of Rome, he should be tried.
As thou very well knowest.] The record of this trial before Felix was undoubtedly left for the inspection of Festus; for, as he left the prisoner to his successor, he must also leave the charges against him, and the trial which he had undergone. Besides, Festus must be assured of his innocence, from the trial through which he had just now passed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Paul might justly suspect his judges, and the place where they would have him judged, and also his journey thither, knowing with what difficulty, and not without a great guard, he came from thence.
I stand at Caesars judgment seat; he was now before Caesars tribunal, whose vicegerent Festus was; and he only ought to judge a Roman citizen.
As thou very well knowest; Festus might know that Paul had done the Jews no wrong, from the relation Felix had made unto him, as also from such as were with Felix when Pauls case was heard.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. Then said Paul, I stand atCsar’s judgment seatthat is, I am already before the propertribunal. This seems to imply that he understood Festus to proposehanding him over to the Sanhedrim for judgment (and see on Ac25:11), with a mere promise of protection from him. But fromgoing to Jerusalem at all he was too well justified in shrinking, forthere assassination had been quite recently planned against him.
to the Jews have I done nowrong, as thou knowest very wellliterally, “better,”that is, (perhaps), better than to press such a proposal.
if there be none of thesethings . . . no man may deliver me unto themThe word signifiesto “surrender in order to gratify” another.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then said Paul, I stand at Caesar’s judgment seat,…. Not that here was a seat in the judgment hall built by Herod for Caesar himself to sit in, should he ever come there, as some have thought; but the seat on which Festus sat is called Caesar’s judgment seat, because it was in a Raman court of judicature, and because Festus, who filled it, represented Caesar himself:
where I ought to be judged: being a Roman citizen, and not at Jerusalem by the sanhedrim of the Jews, who had nothing to do with him:
to the Jews have I done no wrong, as thou very well knowest; it may be by his predecessor Felix, who had informed him of this case; or by Lysias’s letter, which might come to his hands; or by the apostle’s answer and vindication of himself, which he now made.
have I done no wrong, as thou very well knowest; it may be by his predecessor Felix, who had informed him of this case; or by Lysias’s letter, which might come to his hands; or by the apostle’s answer and vindication of himself, which he now made.
Fuente: John Gill’s Exposition of the Entire Bible
I am standing before Caesar’s judgment-seat (H ). Periphrastic present perfect indicative ( ), second perfect participle of (intransitive). Paul means to say that he is a Roman citizen before a Roman tribunal. Festus was the representative of Caesar and had no right to hand him over to a Jewish tribunal. Festus recognized this by saying to Paul “wilt thou” ().
Where I ought to be judged ( ). Rather, “Where I must be judged,” for expresses necessity (it is necessary). Paul exposes the conduct of Festus with merciless precision.
As thou also very well knowest ( ). “As thou also dost understand (hast additional knowledge, ) better” (than thou art willing to admit). That this is Paul’s meaning by the use of the comparative (positive ) is made plain by the confession of Festus to Agrippa in verse 18. Paul says that Festus knows that he has done no wrong to the Jews at all ( ) and yet he is trying to turn him over to the wrath of the Jews in Jerusalem.
Fuente: Robertson’s Word Pictures in the New Testament
Very well [] . The force of the comparative should be preserved : “thou knowest better than thy question implies.”
Fuente: Vincent’s Word Studies in the New Testament
PAUL’S APPEAL TO CAESAR TO BE HEARD IN ROME V. 10-27
1) “Then said Paul,” (eipen de ho Paulos) “Then Paul responded,” to the proposition that he be led back up among the mania-mob of incited hate mongers in the Jerusalem area, who twice had laid plans to assassinate him, already, Act 23:12-15; Act 25:2-3.
2) “I stand at Caesar’s judgement seat,” (hestos epi tou bematos Kaisaros eimi) “I am firmly standing before Caesar’s tribunal;- He chose the heathen, Gentile, Roman court to hear his cause, more impartially than the corrupted priesthood and Sanhedrin controlled Jewish court in Jerusalem at that time, Rom 13:1-7,
3) “Where I ought to be judged (hou me dei keinesthai) “Where it is proper for me to be judged,” here and before you as a Roman citizen, since the first charge against me is Sedition or treason, Act 24:5-6; Act 22:24-29.
4) “To the Jews have I done no wrong,” (Ioudaious ouden edikeka) “To (the) Jews I have done not one thing wrong,” of the nature of their repeated charges, Act 24:12-13; Act 25:18-19.
5) “As thou very well knowest.” (hos kai su kallion epiginoskeis) “As you know very well,” and that I am entitled to freedom, rather than even the harassment of a trial, where cruel charges are repeatedly made without a shred of sustaining evidence, your honor. And Festus knew better than to press upon him to go back up to Jerusalem among the nest of assassins to try to secure a fair trial. It was like proposing that one try raising baby chickens in a cage of foxes or baby ducks in a cage or pit with rattlesnakes.
Fuente: Garner-Howes Baptist Commentary
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10. I stand at Caesar’s judgment-seat. Because Paul seeth that he is betrayed into the hands of the Jews through the ambition of the governor, he objecteth the privilege of the city of Rome. He had submitted himself modestly, if he had commanded him to do − (601) that which was just and equal. Now, because the governor doth not his duty willingly, necessity compelleth the holy man to defend himself by law; and by this means the Lord delivereth him now again, even when he was almost given over into the hands of the enemies. And whereas he desireth to have his matter handled before Caesar’s judgment-seat, he doth not, therefore, make the doctrine of the gospel subject to the judgment of a profane and wicked man; but being ready to give an account of his faith everywhere, he appealeth from that court where he could no longer hope for equity. Furthermore, though the citizens of Rome did retain their privilege, yet the order was then altered, because the Caesars had taken into their own hands the judging of the people, − (602) as if they would be good maintainers and patrons of common liberty. −
To the Jews have I done. Because those whose consciences do accuse them, and which mistrust their matter, fly unto certain odd excuses and exceptions, Paul turneth away from himself this opinion. And surely the ministers of Christ ought to have no less care to make their innocency known than to save their life. If Paul had flatly denied to answer for himself, the enemies would have triumphed, and the doubtfulness of an evil conscience should have been objected to him to the reproach of the gospel. But now when he citeth the governor himself to be a witness of his integrity, and doth refuse no punishment if he should be found guilty, he cutteth off all occasion of slanderous reports. Therefore, he showeth that he doth not seek to save himself by turning his back, − (603) but flyeth unto the fortress of a just defense, that he may there save himself from injury, seeing his adversaries have hitherto handled him unjustly; and now refusing to deal with him any longer by law, they go about to have him murdered. Neither doth Paul go behind the president’s back to tell him that he doth unjustly, in that he doth so dally with his accusers; and therewithal he doth, as it were, bridle his lust, so that he dare go no farther. −
(601) −
“
Si impetrasset,” if he had obtained.
(602) −
“
Judicium populi,” the right of judging (formerly) in the people,
(603) −
“
Tergiversandi,” by tergiversation.
Fuente: Calvin’s Complete Commentary
(10) I stand at Csars judgment seat.The Greek verb is given in a peculiar form, which carries with it the meaning of, I am standing, and have stood all along . . . He, as a Roman citizen, claimed the right to be tried by a Roman court, and finding that the procurator had shown a bias which left little hope of a fair trial, exercised the right which attached to his citizenship, and appealed to the highest court of all, that of the emperor himself. This interpretation seems every way more rational than that which paraphrases St. Pauls words thus: I stand already in mind and purpose before the emperors court, for God has shown me by a special revelation that I am to preach the gospel at Rome, and my trial there is accordingly part of the divinely ordered course of things which cannot be altered. Whatever influence the promise of Act. 23:11 may have had on the Apostles conduct, it is scarcely probable that he would have referred to it in this way in giving his reason for appealing to Csar.
As thou very well knowest.We have, as in Act. 24:22, the comparative of the adverb. Festus knew this too well to need any further proof. He had heard the random charges, and had seen the worthlessness of the evidence.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Cesar’s judgment seat Every Roman bema, or tribunal, was Cesar’s judgment seat, including the court of Festus.
Where I ought to be judged And not before a Jewish Sanhedrin.
Very well knowest From their failure of proof on the present occasion. Such was Festus’ own statement, (Act 25:18.)
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But Paul said, “I am standing before Caesar’s judgment-seat, where I ought to be judged. To the Jews I have done no wrong, as you also very well know. If then I am a wrongdoer, and have committed anything worthy of death, I do not refuse to die, but if none of those things are true of which these accuse me, no man can give me up to them. I appeal to Caesar.” ’
Paul on the other hand was very well aware of what might happen to him once he was in the hands of his one time colleagues. He was under no illusions. He could remember back to what he had done and been himself. Nor did he see a Jerusalem court, even if he got that far, as being anything but set up to prevent justice as far as he was concerned. Every trick, every effort, would be put into proving what was undoubtedly untrue. Only Festus would stand between him and a whole nation which would set out to prove him guilty by any means whatsoever, both fair and foul. And he was not confident that Festus would be able to take the pressure. He had Pilate before him as an example of Roman justice in Jerusalem under pressure.
Indeed, having presented his case to Festus, which should have resulted in his release, he was aware that Festus also was prevaricating. He was clearly too eager to please those over whom he had responsibility, and whose cooperation he would require, and he was putting that before straightforward justice. It was not surprising that he should be like this. He had a province to run which was a political nightmare. But it was not hopeful for Paul or helpful to his confidence.
He pointed out to Festus that it must already be apparent to him that the Jews had nothing tangible against him. They had failed to produce any witnesses or any evidence. There was clearly no case to answer ‘as you also very well know’. His last comment demonstrated what he really thought about the situation. He did not want to be judged on the basis of expediency. He did not want to be ‘given up to them’, which was what Festus was doing. What he wanted was justice. And it seemed that Festus did not want to give him justice.
He had done nothing wrong against the Jews, as the lack of any tangible evidence proved. He had already been put on trial twice before the Jews with nothing having been decided against him. So why then should he once more be judged by a Jewish court? If he had done wrong he was quite willing to be punished for it, but what he wanted was a fair and unbiased trial. Why then could he not be judged where he should be judged, here in Caesarea before a properly set up Roman court? It was, however, apparent that this was not to be allowed to him. He therefore had no alternative but to appeal to Caesar, where he expected to be given the fair treatment that was being refused to him here. This was the implication of his words. From Luke’s point of view they had the advantage that they clearly and unequivocally emphasised Paul’s confidence in true Roman justice and in the emperor. They made clear that Christians were not against the authority of Rome.
Fuente: Commentary Series on the Bible by Peter Pett
Act 25:10-11. I stand at Caesar’s judgment-seat, Where St. Paul says, as thou very well knowest, he may either refer to the examination of him that day taken before him, or more probably to the information which we cannot but suppose Felix gave concerning him, when he resigned up his government to Festus. The word which we render deliver, implies a deliverance in order to gratify: “No man can lawfully deliver me into their hands, so as to gratify them with my death.” This, however, will by no means prove that the Jews had the power of life and death in their hands; for St. Paul might reasonably apprehend, not only that he might be murdered by the way, as he probably would have been; but that, had the sanhedrim condemned him, Festus might, for particular reasons, have acted the part which Pilate did with respect to our Lord, in permitting and warranting the execution, though in his own conscience convinced of his innocence, and even declaring that conviction. See Mat 27:24-26. On these accounts St. Paul appealed to Caesar. It is well known, that the Roman law allowed such an appeal to every citizen before sentence was passed, and made it highly penal for any governor, after that, to proceed to any extremities against the person making it.
Fuente: Commentary on the Holy Bible by Thomas Coke
Act 25:10 . Paul gives a frank and firm refusal to that request, both positively ( . . . . .) and negatively ( . . ., to the Jews I have committed no offence ).
. . ] for “ quae acta gestaque sunt a procuratore Caesaris, sic ab eo comprobantur, atque si a Caesare ipso gesta sint, ” Ulpian. L. I. D. de offic. procuratoris .
] namely, than appears to follow from your question. Paul makes his judge feel that he ought not to have proposed that . . . to him at all, as it could not but conflict with his own better conviction.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
10 Then said Paul, I stand at Caesar’s judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest.
Ver. 10. I stand at Coesar’s judgment seat ] We may safely make our just defence when falsely accused, and take the benefit of the law. Ambrose would be judged at Milan, where he was known; and Athanasius refused to be censured by corrupt councils.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] Paul’s refusal has a positive and a negative ground 1. ‘ Csar’s tribunal is my proper place of judgment : 2. To the Jews I have done no harm, and they have therefore no claim to judge me ’ (De W.).
. . . . ] Meyer quotes from Ulpian, “Qu acta gestaque sunt a procuratore Csaris sic ab eo comprobantur, atque si a Csare ipso gesta sint.” In , Wordsworth has again fallen into the mistake of supposing (and again in Act 25:11 ) to be emphatic (see note, Mat 16:18 ), which it cannot possibly be under any circumstances. The form of the sentence which would express the sense built by him on this error, would be, , or . But the sense, when thus given, surely is wholly alien from the person speaking and from the situation: as is also the understanding as alluding to divine intimation made to him. The is simply of his right as a Roman citizen: the simply enclitic, and of no rhetorical force at all.
] Not ‘for the superlative,’ here or any where else: the comparative is elliptical, requiring ‘than ’ to be supplied by the hearer: so also in reff. Here, the ellipsis would be readily supplied from Festus’s own speech, which appeared to assume that there was some ground of trial before the Sanhedrim. will therefore mean, better than thou choosest to confess . We have an ellipsis of the same kind in our phrase ‘ to know better .’ Or it may be in this case as in 2Ti 1:18 , ‘ better, than that I need say more on it :’ but I prefer the other interpretation.
Fuente: Henry Alford’s Greek Testament
Act 25:10 . : “I am standing,” used rhetorically, Blass, Gram. , p. 198; on the position of . see critical note. : because the procurator was the representative of Csar: “qu acta gestaque sunt a procuratore Csaris sic ab eo comprobantur, atque si a Csare ipso gesta sint,” Ulpian, Digest. , i., 19, 1. : because a Roman citizen, no need to suppose that the word has reference here to any divine intimation. .: “to Jews have I done no wrong,” the omission of the article in translation makes Paul’s denial more forcible and comprehensive; for with and the double accusative cf. Luk 10:19 . .: “as thou also art getting to know better,” Rendall (see also Page and Weiss): this rendering, it is said, saves us from the ungracious and unjust retort which A. and R.V. ascribe to Paul. But Act 25:18 seems to show us by the confession of Festus himself that the Apostle might fairly have imputed to him a keeping back of his better and fairer judgment, whilst in the expression , Act 25:11 , there seems to be an intimation that the Apostle felt that Festus might make him a victim. Zckler sees in the comparative “a gentle reproach,” as if St. Paul would intimate to Festus that he really knew better than his question (Act 25:9 ) would imply.
Fuente: The Expositors Greek Testament by Robertson
stand = am standing.
at = before. Greek. epi, as above.
to, &c. = the Jews I wronged (Greek. adikeo. See Act 7:24) in nothing (Greek. oudeis).
thou = thou also. Festus admitted this in verses: Act 25:18, Act 25:19.
very well. Literally better (i.e. than others).
knowest = knowest thoroughly. Greek. epiginosko. App-132.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] Pauls refusal has a positive and a negative ground-1. Csars tribunal is my proper place of judgment: 2. To the Jews I have done no harm, and they have therefore no claim to judge me (De W.).
. . . .] Meyer quotes from Ulpian, Qu acta gestaque sunt a procuratore Csaris sic ab eo comprobantur, atque si a Csare ipso gesta sint. In , Wordsworth has again fallen into the mistake of supposing (and again in Act 25:11) to be emphatic (see note, Mat 16:18), which it cannot possibly be under any circumstances. The form of the sentence which would express the sense built by him on this error, would be, , or . But the sense, when thus given, surely is wholly alien from the person speaking and from the situation: as is also the understanding as alluding to divine intimation made to him. The is simply of his right as a Roman citizen: the simply enclitic, and of no rhetorical force at all.
] Not for the superlative, here or any where else:-the comparative is elliptical, requiring than to be supplied by the hearer: so also in reff. Here, the ellipsis would be readily supplied from Festuss own speech, which appeared to assume that there was some ground of trial before the Sanhedrim. will therefore mean, better than thou choosest to confess. We have an ellipsis of the same kind in our phrase to know better. Or it may be in this case as in 2Ti 1:18, better, than that I need say more on it: but I prefer the other interpretation.
Fuente: The Greek Testament
Act 25:10. , I stand) viz. here at Cesarea.-) better than others [not as Engl. Vers. very well].-, thou knowest) He touches the conscience of Festus.
Fuente: Gnomon of the New Testament
I stand: Every procurator represented the emperor in the province over which he presided; and as the seat of government was at Cesarea, St. Paul was before the tribunal where, as a Roman citizen, he ought to be judged. Act 16:37, Act 16:38, Act 22:25-28
as thou: Act 25:25, Act 23:29, Act 26:31, Act 28:18, Mat 27:18, Mat 27:23, Mat 27:24, 2Co 4:2
Reciprocal: Gen 40:15 – done Neh 6:8 – There are Est 1:16 – done wrong Psa 25:21 – General Psa 119:121 – I have Jer 37:20 – lest Act 18:12 – the judgment Act 19:21 – I must Act 25:6 – sitting Act 25:8 – Neither Act 25:11 – I appeal Act 25:21 – had Act 28:17 – though Act 28:19 – I was
Fuente: The Treasury of Scripture Knowledge
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Act 25:10. In view of the twofold phase of the complaints made against him, Paul insisted that he should stand trial before Caesar, the secular ruler.
Fuente: Combined Bible Commentary
Act 25:10. Then said Paul, I stand at Csars judgment seat. And the prisoners reply was decisive. Paul felt that there was no hope of justice for him if he pleaded before the Sanhedrim. Perhaps he was conscious that, if he yielded, he would never stand before that august council at all; for, remembering the murderous plot he had escaped two years before, he feared the Jews, who hated him with so fierce a hate, would never suffer him to reach Jerusalem in safety. It is not improbable that he had even received warnings of the lying in wait mentioned in Act 25:3. The procurator was the representative of the Csar at Rome, and the eagle of Rome was engraved on the judges tribunal, who pronounced sentence in the name of the reigning emperor. Syria, of which great government Juda was a subdivision, was an imperial province, under the direct rule of the emperor. There were two kinds of provinces in the Empiresome under the nominal rule of the consuls: these were termed senatorial; some under the direct military supervision of the Csar: these were termed imperial. Syria, and therefore Juda, belonged to this latter class. Tacitus, in is Annals, tells us how Nero, who was then on the throne, had published an edict which directed that Italy and the public (senatorial) provinces should address themselves to the tribunal of the consuls, and have access to the senate, but that he himself would provide for the provinces and the armies committed to the emperor.
To the Jews have I done no wrong, as thou very well knowest. Literally, as thou knowest too well, or as thou knowest better (the Greek word in the original is a comparative) than thou allowest The apostles meaning was: My offence, if I have committed an offence, is against the Majesty of the Csar. Let him judge me, and punish me if I am really guilty. As regards the Jews, you know too well I am perfectly innocent. Why should I waive then my rights as a Roman, and submit myself to their tribunal, which only takes cognisance of crimes which I never dreamt of committing?
Fuente: A Popular Commentary on the New Testament
10, 11. The purpose of the Jews was well understood by Paul. He remembered the purpose of the similar request preferred before Claudius Lysias, and perceived that his only safety was in frustrating their present attempt. Fortunately, the very imprisonment which exposed him to danger also furnished the means of his safety. (10) “Then Paul said, I am standing at Csar’s judgment-seat, where I ought to be judged. To the Jews I have done no wrong, as you yourself very well know. (11) If I am a wrong-doer, and have committed any thing worthy of death, I refuse not to die. But if there is nothing in these things of which they accuse me, no man is able to deliver me up to them. I APPEAL TO CSAR.” This appeal every Roman citizen had the right to make, and it required a transfer of the case to the imperial court in Rome. The statement, “I stand at Csar’s judgment-seat,” was intended to justify him in refusing to be taken for trial away from Csarea, which was the appointed capital of the province where the courts were properly held.
His appeal to Csar, like his communication to Lysias, which secured his rescue in Jerusalem, is claimed as a sanction of military power. But, like that, it is only a demand made upon the military power which was holding him in unjust confinement, not to add to this injustice the crime of yielding him up to assassination. It is not an appeal from a free man to military power for protection; neither was there any necessity for the use of violence in granting his request on either occasion.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 10
I stand, &c.; meaning that, as a Roman citizen, be was entitled to trial before Roman tribunals.
Fuente: Abbott’s Illustrated New Testament
Paul turned this offer down perhaps because he feared that in Jerusalem popular opinion against him might sway his judge even more strongly than it had in Caesarea. His appeal for a trial in Rome was the right of every Roman citizen who believed he was in danger of violent coercion or capital punishment in a lower court. [Note: Longenecker, "The Acts . . .," p. 545.] Only Roman citizens who were murderers, pirates, or bandits caught in the act could not make this appeal. [Note: Barclay, p. 189.]
At this time Nero was emperor, but in the early years of his rule (A.D. 54-62) he was a relatively admirable emperor, and Paul had no reason to fear him now (A.D. 59). Only after A.D. 62 did Nero begin to rule erratically and to turn against Christianity.
Nothing in the New Testament indicates that Paul’s appeal to Caesar was contrary to God’s will. He probably saw this appeal as the way he could reach Rome having been detained in Caesarea for two year.