10But Paul said, “I am standing before Caesar’s judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well.11For if I have done wrong and have committed anything worthy of death, I don’t refuse to die; but if none of those things is true that they accuse me of, no one can give me up to them. I appeal to Caesar!”
12Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar. To Caesar you shall go.”
10 But Paul said, “I am standing before Caesar’s judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know very well.
11 For if I have done wrong and have committed anything worthy of death, I don’t refuse to die; but if none of those things is true that they accuse me of, no one can give me up to them. I appeal to Caesar!”
12 Then Festus, when he had conferred with the council, answered, “You have appealed to Caesar. To Caesar you shall go.”
TYNDALETyndale New Testament (1534)
10 Then sayd Paul: I stonde at Cesars iudgement seate where I ought to be iudged. To the Iewes have I no harme done as thou verely well knowest.
11 If I have hurte them or committed eny thinge worthy of deeth I refuse not to dye. If none of these thinges are where of they accuse me no man owght to delyver me to them. I appeale vnto Cesar.
12 Then spake Festus with deliberacion and answered. Thou hast appealed vnto Cesar: vnto Cesar shalt thou goo.
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GNVGeneva Bible (1599)
10 Then said Paul, I stand at Caesars iudgment seate, where I ought to be iudged: to the Iewes I haue done no wrong, as thou very well knowest.
11 For if I haue done wrong, or committed any thing worthie of death, I refuse not to die: but if there be none of these things whereof they accuse me, no man, to pleasure them, can deliuer me to them: I appeale vnto Caesar.
12 Then when Festus had spoken with the Council, hee answered, Hast thou appealed vnto Caesar? vnto Caesar shalt thou goe.
Acts 28:19(v11)But when the Jews spoke against it, I was constrained to appeal to Caesar, not that I had anything about which to accuse my nation.
Acts 26:32(v11)Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.”
Acts 25:25(vv10–11)But when I found that he had committed nothing worthy of death, and as he himself appealed to the emperor I determined to send him,
Psalms 7:3-5(v11)Yahweh, my God, if I have done this, if there is iniquity in my hands, if I have rewarded evil to him who was at peace with me (yes, I have…
Matthew 27:18(v10)For he knew that because of envy they had delivered him up.
Show all 36 cross-references
2 Corinthians 4:2(v10)But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the…
Acts 25:21(vv11–12)But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept until I could send him to Caesar.”
Acts 19:21(v12)Now after these things had ended, Paul determined in the Spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem,…
Acts 26:31(v10)When they had withdrawn, they spoke to one another, saying, “This man does nothing worthy of death or of bonds.”
Acts 28:18(v10)who, when they had examined me, desired to set me free, because there was no cause of death in me.
Philippians 1:12-14(v12)Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the Good News, so…
Philippians 1:20(v12)according to my earnest expectation and hope, that I will in no way be disappointed, but with all boldness, as always, now also Christ will…
Joshua 22:22(v11)“The Mighty One, God, Yahweh, the Mighty One, God, Yahweh, he knows; and Israel shall know: if it was in rebellion, or if in trespass…
1 Samuel 12:3-5(v11)Here I am. Witness against me before Yahweh, and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I…
1 Samuel 27:1(v11)David said in his heart, “I will now perish one day by the hand of Saul. There is nothing better for me than that I should escape into the…
Job 31:21(v11)if I have lifted up my hand against the fatherless, because I saw my help in the gate,
Job 31:38-40(v11)If my land cries out against me, and its furrows weep together; if I have eaten its fruits without money, or have caused its owners to lose…
Psalms 76:10(v12)Surely the wrath of man praises you. The survivors of your wrath are restrained.
Isaiah 46:10-11(v12)I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all…
Lamentations 3:37(v12)Who is he who says, and it comes to pass, when the Lord doesn’t command it?
Daniel 4:35(v12)All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants…
Matthew 27:23-24(v10)But the governor said, “Why? What evil has he done?” But they cried out exceedingly, saying, “Let him be crucified!” So when Pilate saw…
Acts 16:37(v11)But Paul said to them, “They have beaten us publicly without a trial, men who are Romans, and have cast us into prison! Do they now release…
Acts 16:37-38(v10)But Paul said to them, “They have beaten us publicly without a trial, men who are Romans, and have cast us into prison! Do they now release…
Acts 18:14(v11)But when Paul was about to open his mouth, Gallio said to the Jews, “If indeed it were a matter of wrong or of wicked crime, you Jews, it…
Acts 22:25(v11)When they had tied him up with thongs, Paul asked the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and…
Acts 22:25-28(v10)When they had tied him up with thongs, Paul asked the centurion who stood by, “Is it lawful for you to scourge a man who is a Roman, and…
Acts 23:11(v12)The following night, the Lord stood by him and said, “Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify…
Acts 23:29(v10)I found him to be accused about questions of their law, but not to be charged with anything worthy of death or of imprisonment.
Acts 25:6(v10)When he had stayed among them more than ten days, he went down to Caesarea, and on the next day he sat on the judgment seat, and commanded…
Acts 25:10(v11)But Paul said, “I am standing before Caesar’s judgment seat, where I ought to be tried. I have done no wrong to the Jews, as you also know…
Acts 25:17(v10)When therefore they had come together here, I didn’t delay, but on the next day sat on the judgment seat and commanded the man to be…
Acts 26:32–27:1(v12)Agrippa said to Festus, “This man might have been set free if he had not appealed to Caesar.” When it was determined that we should sail…
Acts 28:16(v12)When we entered into Rome, the centurion delivered the prisoners to the captain of the guard, but Paul was allowed to stay by himself with…
Romans 15:28-29(v12)When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. I know that when I come…
1 Thessalonians 2:15(v11)who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men,
36 distinct cross-references across this passage (38 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv10–1210. I stand at Caesar’s judgment-seat. Because Paul seeth…
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 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, 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, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp1656 · Public DomainOn vv10–1210 Then said Paul, I stand at Caesar’s judgment…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv10–12Paul might justly suspect his judges, and the place…
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 Caesar’s judgment seat; he was now before Caesar’s tribunal, whose vicegerent Festus was; and he only ought to judge a Roman citizen.
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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 Paul’s case was heard.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv10–12Then said Paul, I stand at Caesar's judgment seat,....…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv10, 12I am standing at Caesar's judgment seat - For…
I am standing at Caesar's judgment seat - For all the courts of the Roman governors were held in the name of the emperor, and by commission from him. No man can give me up - He expresses it modestly: the meaning is, Thou canst not. I appeal to Caesar - Which any Roman citizen might do before sentence was passed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv10–12Verse 10. I stand at Caesar's judgment seat] Every…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes1834 · Public DomainOn vv10–12Then said Paul ... - The reasons why Paul…
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 Caesar’s 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 Caesar’s 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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v10St. Paul, seeing Festus only sought a plea to…
St. Paul, seeing Festus only sought a plea to get rid of his cause, by putting it into the hands of the Sanhedrim, appeals to Cæsar. According to the ordinary rules of jurisprudence, appeals are only made after sentence is pronounced; but Roman citizens had a privilege of anticipating the sentence, when the judge did any thing contrary to justice; as Festus evidently did in this case, by wishing to deliver Paul, a Roman citizen, to the tribunal of his declared enemies, the Jews. The apostle knew he was secured by making this appeal: as the Roman law declared provincial governors violators of the public peace, who should either strike, or imprison, or put to death a Roman citizen, that appealed to the emperor. (Calmet) --- Hence Pliny sent some Christians to Rome for this same reason, as he writes himself in his epistles. (Lib. x. ep. 97.) Fuerunt alii similis amentiæ, quos, quia cives Romani erant, annotavi in urbem remittendos.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv10–12Then said Paul, I stand at Cæsar's judgment seat--that…
Then said Paul, I stand at Cæsar's judgment seat--that is, I am already before the proper tribunal. This seems to imply that he understood Festus to propose handing him over to the Sanhedrim for judgment (and see on Act 25:11), with a mere promise of protection from him. But from going to Jerusalem at all he was too well justified in shrinking, for there assassination had been quite recently planned against him.
to the Jews have I done no wrong, as thou knowest very well--literally, "better," that is, (perhaps), better than to press such a proposal.
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if there be none of these things . . . no man may deliver me unto them--The word signifies to "surrender in order to gratify" another.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv10–1210. Cesar’s judgment seat—Every Roman bema, or tribunal, was…
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.
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Very well knowest—From their failure of proof on the present occasion. Such was Festus’ own statement, (Act_25:18.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv10–1210. I stand at Cesar’s judgment seat] Better (with…
10. I stand at Cesar’s judgment seat] Better (with Rev. Ver.) “I am standing before Cæsar’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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv10–12(10) I stand at Cæsar’s judgment seat.—The Greek verb…
(10) I stand at Cæsar’s 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. Paul’s words thus: “I stand already in mind and purpose before the emperor’s 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 Apostle’s conduct, it is scarcely probable that he would have referred to it in this way in giving his reason for appealing to Cæsar.
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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv10–12But Paul said for then said Paul, A.V.; I…
But Paul said for then said Paul, A.V.; I am standing for I stand, A.V.; before for at, A.V.; thou also for thou, A.V. I am standing before Caesar"s judgment-seat (eJstwv eijmi). The judgment-seat of the procurator, who ministered judgment in Caesar"s name and by his authority, was rightly called "Caesar"s judgment-seat." As a Roman citizen, Paul had a right to be tried there, and not before the Sanhedrim. The pretence that he had offended against the Jewish Law, and therefore ought to be tried by the Jewish court, was a false one, as Festus well knew; for he had the record of the preceding trial before him.
HOMILIES BY P.C. BARKER
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Vers. 10, 11. Courage to live.
Paul knows that he is "standing" (see Revised Version) already at the bar of Caesar. There he elects still to stand. And his formal appeal to Caesar is but the public and legal registration of his deliberate and decisive choice to that effect. There were, no doubt, two sides to the question that had been before Paul, though it savored ever so little of the nature of a question with him. The two sides were these that justice was nearer him when he was before Caesar than when he might be before them of "Jerusalem;" and that nevertheless to consent to go, and to choose to go, to Caesar, to Rome, and to the likeliest prospect of justice, begged, in Paul"s special case and character, very real courage the courage to live. Notice, then, that the decision recorded in these verses was the decision of
I THE CONSCIOUSNESS OF INNOCENCE. It is not infrequently the case, in instances that do not touch the question of life, but do touch those of principle and duty, that even conscious innocence prefers the easier path of non-resistance and non-defense, when resistence and self-defense would be the right course. Nature, beyond a doubt, should often be mortified. But there is a nature also which should be observed and followed and obeyed. To stand up for one"s own innocence is sometimes to stand up for all innocence.
II CHRISTIAN PATIENCE. The Christian soldier, racer, workman, must fight to the end, must run to the goal, must labor till the nightfall. And this requires sometimes great patience. With Paul and others of the early Christians, whose names are now nowhere else but in that best place the book of life," this was true to such an extent, that a Divine maxim became formulated in Scripture for the behoove of it, and so it was written, For ye have need of patience, that, after ye have done the will of God, ye might receive the promise". (Heb_10:36) Paul must have often felt, what he once said, "To depart and be with Christ were far better." Many a craven spirit faints. Many fail long before they have "resisted unto blood.
III CHRISTIAN WISDOM. The true apostle, of whatever day, will consider many a question, not in its reference to his own individuality, but in its bearing upon the cause he has at heart. Many herein may err, therefore, "lacking wisdom." Paul saw that it was wisdom"s dictate not to allow himself and his cause to be baffled. Let alone other aspects of the case, it was policy, and a right and holy policy to appeal to Caesar.
IV CHRISTIAN DUTY. There yet awaited Paul some of the grandest opportunities of usefulness, all along the way to Rome and in Rome. His bonds were to be manifest "in the palace and in all other places". (Php_1:13) He was to gain many converts even "of Caesar"s household." A "great door and effectual" was yet to be opened before him and the gospel he preached and loved so well, so faithfully. So it was duty to stand to his colors, though men might possibly taunt him that he was rather standing for his life.
V THE SPIRIT"S OWN GUIDANCE. Already we have once heard that Paul was assured by the angel of the Lord, who stood by him at night, that "at Rome also" he should bear testimony to Jesus, as he had at Jerusalem. It is an infinite satisfaction to the heart"s uncertainty, to the occasional distrust that a conscience feels with regard to its own verdicts, when Heaven"s guidance is borne in upon one. This satisfaction Paul had. And though the vista which his own choice revealed to him terminated in a very arena of conflict most visible, but its severity, its amount, its terrors unseen, and not to be estimated, yet nor tongue nor heart falters. He appeals to Caesar, and "if he perish, he will perish" there. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
William B. Godbey1900 · Public DomainOn v1212. “Then Festus, speaking with the assembly [i. e.,…
12. “Then Festus, speaking with the assembly [i. e., privately taking council with them], responded, Thou hast appealed to Caesar; unto Caesar thou shalt go.” Here we have a finale of the aspirations, contemplations and prayers which had struggled in the bosom of Paul a quarter of a century. Now, behold! victory is in sight. The wrath and power of the empire are pledged to send Paul to Rome.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey1914 · Public DomainOn vv10–1210, 11. The purpose of the Jews was well…
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 Cæsar'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 CÆSAR." 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 Cæsar's judgment-seat," was intended to justify him in refusing to be taken for trial away from Cæsarea, which was the appointed capital of the province where the courts were properly held.
His appeal to Cæsar, 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.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v11Though if I have done wrong ... no one…
Though if I have done wrong ... no one may hand me over to them
Paul is stating a hypothetical situation. If he were guilty, he would accept the punishment, but he knows that he is not guilty. (See: Hypothetical Situations)
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if I have done what is worthy of death
"if I have done some wrong that deserves the death penalty"
if their accusations are nothing
"if the charges against me are not true"
no one may hand me over to them
Possible meanings are 1) Festus does not have the legal authority to hand Paul over to these false accusers or 2) Paul was saying that if he has done nothing wrong, the governor should not give into the request of the Jews.
I appeal to Caesar
"I ask that I go before Caesar so he can judge me"
with the council
This is not the Sanhedrin that is referred to as "council" throughout Acts. This is a political council in the Roman government. AT: "with his own government advisors"
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv10, 1225:10-11 Festus’s suggestion that Paul be tried in Jerusalem…
25:10-11 Festus’s suggestion that Paul be tried in Jerusalem motivated the apostle’s appeal to Caesar. Paul was not afraid of death, but he objected to being turned over to a biased court intent on murder, not justice (25:7).
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John Calvin 1540 · Public Domain On vv10–12 10. I stand at Caesar’s judgment-seat. Because Paul seeth…
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 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, 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, 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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv10–12 10 Then said Paul, I stand at Caesar’s judgment…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv10–12 Paul might justly suspect his judges, and the place…
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 Caesar’s judgment seat; he was now before Caesar’s tribunal, whose vicegerent Festus was; and he only ought to judge a Roman citizen.
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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 Paul’s case was heard.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv10–12 Then said Paul, I stand at Caesar's judgment seat,....…
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:
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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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 12 I am standing at Caesar's judgment seat - For…
I am standing at Caesar's judgment seat - For all the courts of the Roman governors were held in the name of the emperor, and by commission from him. No man can give me up - He expresses it modestly: the meaning is, Thou canst not. I appeal to Caesar - Which any Roman citizen might do before sentence was passed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–12 Verse 10. I stand at Caesar's judgment seat] Every…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv10–12 Then said Paul ... - The reasons why Paul…
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 Caesar’s 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 Caesar’s 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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v10 St. Paul, seeing Festus only sought a plea to…
St. Paul, seeing Festus only sought a plea to get rid of his cause, by putting it into the hands of the Sanhedrim, appeals to Cæsar. According to the ordinary rules of jurisprudence, appeals are only made after sentence is pronounced; but Roman citizens had a privilege of anticipating the sentence, when the judge did any thing contrary to justice; as Festus evidently did in this case, by wishing to deliver Paul, a Roman citizen, to the tribunal of his declared enemies, the Jews. The apostle knew he was secured by making this appeal: as the Roman law declared provincial governors violators of the public peace, who should either strike, or imprison, or put to death a Roman citizen, that appealed to the emperor. (Calmet) --- Hence Pliny sent some Christians to Rome for this same reason, as he writes himself in his epistles. (Lib. x. ep. 97.) Fuerunt alii similis amentiæ, quos, quia cives Romani erant, annotavi in urbem remittendos.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–12 Then said Paul, I stand at Cæsar's judgment seat--that…
Then said Paul, I stand at Cæsar's judgment seat--that is, I am already before the proper tribunal. This seems to imply that he understood Festus to propose handing him over to the Sanhedrim for judgment (and see on Act 25:11), with a mere promise of protection from him. But from going to Jerusalem at all he was too well justified in shrinking, for there assassination had been quite recently planned against him.
to the Jews have I done no wrong, as thou knowest very well--literally, "better," that is, (perhaps), better than to press such a proposal.
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if there be none of these things . . . no man may deliver me unto them--The word signifies to "surrender in order to gratify" another.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10–12 10. Cesar’s judgment seat—Every Roman bema, or tribunal, was…
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.
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Very well knowest—From their failure of proof on the present occasion. Such was Festus’ own statement, (Act_25:18.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–12 10. I stand at Cesar’s judgment seat] Better (with…
10. I stand at Cesar’s judgment seat] Better (with Rev. Ver.) “I am standing before Cæsar’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.
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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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–12 (10) I stand at Cæsar’s judgment seat.—The Greek verb…
(10) I stand at Cæsar’s 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. Paul’s words thus: “I stand already in mind and purpose before the emperor’s 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 Apostle’s conduct, it is scarcely probable that he would have referred to it in this way in giving his reason for appealing to Cæsar.
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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–12 But Paul said for then said Paul, A.V.; I…
But Paul said for then said Paul, A.V.; I am standing for I stand, A.V.; before for at, A.V.; thou also for thou, A.V. I am standing before Caesar"s judgment-seat (eJstwv eijmi). The judgment-seat of the procurator, who ministered judgment in Caesar"s name and by his authority, was rightly called "Caesar"s judgment-seat." As a Roman citizen, Paul had a right to be tried there, and not before the Sanhedrim. The pretence that he had offended against the Jewish Law, and therefore ought to be tried by the Jewish court, was a false one, as Festus well knew; for he had the record of the preceding trial before him.
HOMILIES BY P.C. BARKER
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Vers. 10, 11. Courage to live.
Paul knows that he is "standing" (see Revised Version) already at the bar of Caesar. There he elects still to stand. And his formal appeal to Caesar is but the public and legal registration of his deliberate and decisive choice to that effect. There were, no doubt, two sides to the question that had been before Paul, though it savored ever so little of the nature of a question with him. The two sides were these that justice was nearer him when he was before Caesar than when he might be before them of "Jerusalem;" and that nevertheless to consent to go, and to choose to go, to Caesar, to Rome, and to the likeliest prospect of justice, begged, in Paul"s special case and character, very real courage the courage to live. Notice, then, that the decision recorded in these verses was the decision of
I THE CONSCIOUSNESS OF INNOCENCE. It is not infrequently the case, in instances that do not touch the question of life, but do touch those of principle and duty, that even conscious innocence prefers the easier path of non-resistance and non-defense, when resistence and self-defense would be the right course. Nature, beyond a doubt, should often be mortified. But there is a nature also which should be observed and followed and obeyed. To stand up for one"s own innocence is sometimes to stand up for all innocence.
II CHRISTIAN PATIENCE. The Christian soldier, racer, workman, must fight to the end, must run to the goal, must labor till the nightfall. And this requires sometimes great patience. With Paul and others of the early Christians, whose names are now nowhere else but in that best place the book of life," this was true to such an extent, that a Divine maxim became formulated in Scripture for the behoove of it, and so it was written, For ye have need of patience, that, after ye have done the will of God, ye might receive the promise". (Heb_10:36) Paul must have often felt, what he once said, "To depart and be with Christ were far better." Many a craven spirit faints. Many fail long before they have "resisted unto blood.
III CHRISTIAN WISDOM. The true apostle, of whatever day, will consider many a question, not in its reference to his own individuality, but in its bearing upon the cause he has at heart. Many herein may err, therefore, "lacking wisdom." Paul saw that it was wisdom"s dictate not to allow himself and his cause to be baffled. Let alone other aspects of the case, it was policy, and a right and holy policy to appeal to Caesar.
IV CHRISTIAN DUTY. There yet awaited Paul some of the grandest opportunities of usefulness, all along the way to Rome and in Rome. His bonds were to be manifest "in the palace and in all other places". (Php_1:13) He was to gain many converts even "of Caesar"s household." A "great door and effectual" was yet to be opened before him and the gospel he preached and loved so well, so faithfully. So it was duty to stand to his colors, though men might possibly taunt him that he was rather standing for his life.
V THE SPIRIT"S OWN GUIDANCE. Already we have once heard that Paul was assured by the angel of the Lord, who stood by him at night, that "at Rome also" he should bear testimony to Jesus, as he had at Jerusalem. It is an infinite satisfaction to the heart"s uncertainty, to the occasional distrust that a conscience feels with regard to its own verdicts, when Heaven"s guidance is borne in upon one. This satisfaction Paul had. And though the vista which his own choice revealed to him terminated in a very arena of conflict most visible, but its severity, its amount, its terrors unseen, and not to be estimated, yet nor tongue nor heart falters. He appeals to Caesar, and "if he perish, he will perish" there. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v12 12. “Then Festus, speaking with the assembly [i. e.,…
12. “Then Festus, speaking with the assembly [i. e., privately taking council with them], responded, Thou hast appealed to Caesar; unto Caesar thou shalt go.” Here we have a finale of the aspirations, contemplations and prayers which had struggled in the bosom of Paul a quarter of a century. Now, behold! victory is in sight. The wrath and power of the empire are pledged to send Paul to Rome.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv10–12 10, 11. The purpose of the Jews was well…
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 Cæsar'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 CÆSAR." 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 Cæsar's judgment-seat," was intended to justify him in refusing to be taken for trial away from Cæsarea, which was the appointed capital of the province where the courts were properly held.
His appeal to Cæsar, 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.
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v11 Though if I have done wrong ... no one…
Though if I have done wrong ... no one may hand me over to them
Paul is stating a hypothetical situation. If he were guilty, he would accept the punishment, but he knows that he is not guilty. (See: Hypothetical Situations)
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if I have done what is worthy of death
"if I have done some wrong that deserves the death penalty"
if their accusations are nothing
"if the charges against me are not true"
no one may hand me over to them
Possible meanings are 1) Festus does not have the legal authority to hand Paul over to these false accusers or 2) Paul was saying that if he has done nothing wrong, the governor should not give into the request of the Jews.
I appeal to Caesar
"I ask that I go before Caesar so he can judge me"
with the council
This is not the Sanhedrin that is referred to as "council" throughout Acts. This is a political council in the Roman government. AT: "with his own government advisors"
translationWords
die
accuse
hand
Caesar
council
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 12 25:10-11 Festus’s suggestion that Paul be tried in Jerusalem…
25:10-11 Festus’s suggestion that Paul be tried in Jerusalem motivated the apostle’s appeal to Caesar. Paul was not afraid of death, but he objected to being turned over to a biased court intent on murder, not justice (25:7).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.