Acts 25:11

For if. Literally, “if indeed then.” Paul has already denied any offense against the Jews, and by proposing to submit him to a Jewish trial Festus has implied that he is innocent with respect to Roman law. But if in spite of this there was any lingering suspicion that Paul was guilty of some crime, he chose to exercise his prerogative as a Roman citizen to be tried under Roman law.

I refuse not to die. Literally, “I do not plead to avert death.” Compare Josephus Life 29. Paul declares his willingness to face the results of a just trial, whatever the verdict might be.

Deliver. Gr. charizomai, “to do a favor,” “to gratify.” Paul was unwilling to be turned over to his accusers merely as a favor to them. He knew that Festus was trying to win the favor of the Jews. He refused to yield his rights as a Roman citizen merely to please his accusers and make it easier for them to achieve their evil designs on his life. He well knew that the Sanhedrin would accord him neither justice nor mercy.

I appeal unto Caesar. Paul closes his appeal with another assertion of his rights (see on ch. 22:25-29). He is ready to risk what may be laid to his charge at Rome, and Caesar’s fairness in reaching a decision on the basis of the evidence. He had long purposed to visit Rome, though not in bonds (Rom. 1:9—12; 15:23, 24). The emperor was the final court of appeal from all subordinate tribunals throughout the empire.

Ever since his appointment as the apostle to the heathen, Paul had suffered and his ministry had been hindered by both Jews and Gentiles (see 2 Cor. 11:24-27). This opposition he willingly endured if by it the cause of Christ might be advanced (Acts 20:22-25; 2 Cor. 4:5-18; Gal. 6:14; Phil. 1:12-14). However, he had now been confined in Caesarea for two years, uncondemned and without the prospect of a new trial. Lysias (Acts 22:29), Felix (see on ch. 24:23-27), and Festus (see on ch. 25:8, 9, 25) had all concluded that he was innocent of any violation of Roman law. Felix had nevertheless detained Paul, for personal reasons and to please the Jews, and Festus now apparently proposed to continue the policy of conciliating the Jews at Paul’s expense. Thus, as long as Paul remained under the jurisdiction of the Roman procurator of Judea there appeared to be no prospect of acquittal and release, and it made little difference whether he was detained as a condemned prisoner or merely as a political pawn. Either way he was not free to preach the gospel, and to one for whom life held no other ambition or interest such a prospect must have seemed insufferable. Other ambassadors of the cross were no doubt finding their ministry hindered in similar ways.

In NT times Christianity did not enjoy the status of a recognized religion before Roman law, and the practice and promulgation of unrecognized religions was prohibited. Rome tolerated Christianity only because it was at first considered to be a sect of Judaism, which was recognized. By pressing the case against Paul and Christianity the Jews could eventually deprive them of even this benefit, and make their position legally untenable under Roman law. See pp. 47, 93.

It has been suggested that by appealing his case to Caesar, Paul purposed not only to secure a decision in his own case, which had come to a standstill, but also, perhaps, to secure at least a measure of recognition for Christianity as a legal religion in its own right. This might well be expected to afford the ambassadors of the cross greater freedom wherever they might go, and to overcome local opposition the more readily. Even while Paul was still in prison at Rome the very fact that he was not hindered from preaching the gospel in the imperial court, and that at least some “of Caesar’s household” (Phil. 4:22) became Christians, had the effect of making other Christian workers “much more bold to speak the word without fear” (see Phil. 1:12-14). And when it should become known that the emperor had decreed the acquittal of the foremost of Christian evangelists, there would be greater freedom throughout the empire to proclaim the gospel. Paul’s acquittal at the hands of the emperor would thus constitute, or at least prepare the way for, official permission to preach the gospel.