‘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.