Acts 25 10

Acts 25:10 kjv

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.

Acts 25:10 nkjv

So Paul said, "I stand at Caesar's judgment seat, where I ought to be judged. To the Jews I have done no wrong, as you very well know.

Acts 25:10 niv

Paul answered: "I am now standing before Caesar's court, where I ought to be tried. I have not done any wrong to the Jews, as you yourself know very well.

Acts 25:10 esv

But Paul said, "I am standing before Caesar's tribunal, where I ought to be tried. To the Jews I have done no wrong, as you yourself know very well.

Acts 25:10 nlt

But Paul replied, "No! This is the official Roman court, so I ought to be tried right here. You know very well I am not guilty of harming the Jews.

Acts 25 verses

Acts 25 10 Meaning

Acts 25:10 records the Apostle Paul's resolute declaration before Governor Festus, asserting his proper legal standing before Caesar's tribunal in Caesarea. He emphatically states his innocence concerning any wrong done to the Jewish people, thereby challenging their accusations and appealing to the highest Roman authority for justice. This verse marks a pivotal moment where Paul invokes his right as a Roman citizen, redirecting his case from potential prejudicial local Jewish influence to the impartial, ultimate Roman court.

Acts 25 10 Context

Acts chapter 25 opens with Festus arriving as the new Roman governor in Judea, succeeding Felix. Immediately, the chief priests and leading Jews press their long-standing charges against Paul, urging Festus to transfer Paul to Jerusalem, secretly plotting an ambush to kill him along the way. Festus, likely desiring to win favor with the Jews, suggests a trial in Jerusalem, offering to take Paul there. It is in response to this proposition, understanding the danger and the compromised impartiality of such a setting, that Paul decisively makes his appeal. Paul's appeal to Caesar is a strategic move to escape a likely unjust trial by the Sanhedrin or a Festus trying to please the Jewish leaders, asserting his legal rights as a Roman citizen and setting the stage for his journey to Rome, fulfilling prophetic words from Jesus (Acts 23:11).

Acts 25 10 Word analysis

• Paul: Paulos (Παῦλος). The Apostle, formerly Saul of Tarsus, now consistently using his Roman name, emphasizing his identity as a Roman citizen with corresponding legal rights. This naming reflects the scope of his mission, especially to Gentiles and kings.
• said: eiphō (εἶπεν). A direct and declarative statement, indicating a clear and firm assertion rather than a question or timid remark.
• I: egō (ἐγὼ). Emphatic first-person singular pronoun. Paul's personal assertion and commitment to his words, owning his decision and declaration.
• am standing: hestōs (ἑστώς). Present participle of histēmi (ἵστημι), "to stand." Implies not merely a physical position but a firm, established, and intentional legal posture. He is presenting himself for judgment, claiming his rightful place in a legal process.
• before: epi (ἐπὶ). "Upon," "over," "at," or "before." Here, indicates being directly in the presence of or under the authority of.
• Caesar’s: Kaisaros (Καίσαρος). Referring to the Roman Emperor (at this time Nero). It signifies the ultimate, supreme legal authority in the Roman world. Appealing to Caesar was a fundamental right of a Roman citizen facing capital charges or perceived injustice.
• tribunal: bēmatos (βήματος). "Judicial bench," "judgment seat." A raised platform from which magistrates administered justice. This term points to the official seat of judgment where legal rulings were made, making it clear Paul recognized the legitimacy and necessity of proper Roman legal proceedings.
• where: hopou (ὅπου). Adverb indicating location; the correct and proper venue.
• I ought: dei (δεῖ). "It is necessary," "it is proper," "one must." This word often carries a sense of divine or moral obligation and necessity, not just human expectation. Paul implies that, by legal and perhaps even divine right, this is the proper forum for his case.
• to be judged: krinomai (κρίνεσθαι). "To be judged," "to be tried." This passive infinitive signifies that he is submitting to a legal process and its outcome. He desires a fair trial according to Roman law, not a politically motivated one.
• I have done: ouk... ēdikēsa (οὐκ... ἠδίκησα). "I have not wronged/done injustice." A direct and unequivocal denial of guilt, stating a clean legal and moral standing.
• no wrong: ouden adikō (οὐδὲν ἀδικῶ). Lit. "nothing unright." The word adikō (ἀδικῶ) means "to act unjustly," "to harm." Paul declares a complete absence of injustice or wrongdoing. This statement emphasizes his innocence of the charges brought against him.
• to the Jews: Ioudaiois (Ἰουδαίοις). Refers to his Jewish accusers. Paul’s declaration directly confronts the substance of their charges, which typically involved religious blasphemy or inciting sedition within Jewish communities, not general criminal activity.

Words-group analysis:

• I am standing before Caesar’s tribunal: This phrase highlights Paul's awareness of the Roman legal system and his intent to utilize his rights as a Roman citizen. It represents a bold move to elevate his case beyond local politics to imperial justice, showcasing his trust in the structure of Roman law while also being guided by divine providence toward Rome (Acts 23:11).
• where I ought to be judged: This expresses Paul's belief in the correct legal jurisdiction. The term "ought" (dei) implies not only legal entitlement but possibly a divinely guided conviction that this path is part of God's plan for him to reach Rome and testify before Caesar. He sees this as the proper venue where Roman legal principles of justice should apply.
• I have done no wrong to the Jews: This is Paul’s unwavering assertion of his innocence regarding the Jewish charges. His defenses consistently maintained that he was not an enemy of his people but sought to preach the Gospel. This declaration directly challenges the basis of the persecution he has endured, which consistently originated from Jewish opposition (Acts 21:28, Acts 24:5-6).

Acts 25 10 Bonus section

Paul's appeal in this verse also served as a means to circumvent what was essentially a trial by combat or mob rule in Jerusalem. Roman citizenship, though not fully equal to the higher strata of Roman society, granted specific protections, particularly against summary execution, scourging without trial, and the right to appeal to the emperor. This legal right, fiercely guarded by Rome, becomes a providential instrument for the advancement of the Gospel into the heart of the Roman Empire. Paul's confidence stems not only from his knowledge of Roman law but from the deep conviction that he serves a God who is sovereign over all earthly rulers and systems. This moment set in motion the events leading to his historic journey and ministry in Rome, fulfilling his mission to "bear my name before Gentiles and kings and the children of Israel" (Acts 9:15).

Acts 25 10 Commentary

Acts 25:10 encapsulates Paul's strategic genius and steadfast faith in a moment of critical decision. Faced with a compromised governor, Festus, who sought to appease the Jewish leaders by potentially transferring him to a hostile Jerusalem, Paul boldly exercised his fundamental Roman right of provocatio ad Caesarem – an appeal to Caesar. This was not a move born of fear but of legal astuteness and divine purpose. By appealing to the imperial tribunal (bēma), Paul bypasses local political maneuvering, trusts in the relatively fairer Roman legal system, and, more profoundly, secures his journey to Rome, fulfilling the Lord's prophetic words that he must testify there (Acts 23:11). His clear declaration of having "done no wrong to the Jews" directly refutes the repeated baseless accusations of sedition and profaning the temple, firmly establishing his innocence while simultaneously maneuvering himself into a position where he could continue bearing witness to Christ before the highest echelons of imperial power. It highlights the divine orchestration of human laws and authorities to advance the Gospel.