(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 Acts 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 Acts 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.

25:1-12 See how restless malice is. Persecutors deem it a peculiar favour to have their malice gratified. Preaching Christ, the end of the law, was no offence against the law. In suffering times the prudence of the Lord's people is tried, as well as their patience; they need wisdom. It becomes those who are innocent, to insist upon their innocence. Paul was willing to abide by the rules of the law, and to let that take its course. If he deserved death, he would accept the punishment. But if none of the things whereof they accused him were true, no man could deliver him unto them, with justice. Paul is neither released nor condemned. It is an instance of the slow steps which Providence takes; by which we are often made ashamed, both of our hopes and of our fears, and are kept waiting on God.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.

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, Acts 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.

10. 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 [2109]Ac 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.

if there be none of these things … no man may deliver me unto them—The word signifies to "surrender in order to gratify" another.

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.

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.

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.

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.