Kisah Para Rasul 25:11

Bahasa Indonesia Sehari-hari

Jadi, jika aku benar-benar bersalah dan berbuat sesuatu kejahatan yang setimpal dengan hukuman mati, aku rela mati, tetapi, jika apa yang mereka tuduhkan itu terhadap aku ternyata tidak benar, tidak ada seorangpun yang berhak menyerahkan aku sebagai suatu anugerah kepada mereka. Aku naik banding kepada Kaisar!"

Parallel Translations

Alkitab Terjemahan Baru
Jadi, jika aku benar-benar bersalah dan berbuat sesuatu kejahatan yang setimpal dengan hukuman mati, aku rela mati, tetapi, jika apa yang mereka tuduhkan itu terhadap aku ternyata tidak benar, tidak ada seorangpun yang berhak menyerahkan aku sebagai suatu anugerah kepada mereka. Aku naik banding kepada Kaisar!"

Alkitab Terjemahan Lama
Jikalau hamba bersalah dan sudah melakukan barang sesuatu yang berpadan dengan hukum bunuh, tiadalah hamba enggan daripada mati; tetapi jikalau tiada benar barang yang dituduh oleh mereka itu atas hamba, maka tiadalah seorang pun boleh menyerahkan hamba kepada mereka itu. Bahwa hamba memanjat pengadilan Kaisar."

Contextual Overview

¹ Then when Festus was come into the prouince, after three dayes, he ascended from Cesarea vnto Hierusalem. ² Then enfourmed him the hye priest, and the chiefe of the Iewes, of Paul: And they besought hym, ³ And desired fauour agaynst hym, that he woulde sende for hym to Hierusalem: & they layde awayte in the way, to kyll hym. ⁴ But Festus aunswered, that Paul shoulde be kept at Cesarea, and that he himselfe woulde shortly depart thither. ⁵ Let them therfore, sayde he, which among you are able, come downe with vs, and accuse hym, yf there be any fault in this man. ⁶ And when he had taryed among them more then ten dayes, he went downe vnto Cesarea, & the next day sate downe in the iudgement seate, and commaunded Paul to be brought. ⁷ Who beyng come, the Iewes which were come from Hierusalem, stoode about [hym] and layde many & greeuous complayntes agaynst Paul, which they coulde not proue, ⁸ Whyles he aunswered [for hym selfe] that he had agaynst the lawe of the Iewes, neither agaynst the temple, nor yet agaynst Caesar offended any thyng at all. ⁹ But Festus wyllyng to do ye Iewes a pleasure; aunswered Paul, and sayde: Wylt thou go vp to Hierusalem, & there be iudged of these thynges before me? ¹⁰ Then said Paul: I stande at Caesars iudgement seate, where I ought to be iudged: To the Iewes haue I no harme done, as thou very wel knowest.

Bible Verse Review
  from Treasury of Scripure Knowledge

if I: Acts 18:14, Joshua 22:22, 1 Samuel 12:3-5, Job 31:21, Job 31:38-40, Psalms 7:3-5

no man: Acts 16:37, Acts 22:25, 1 Thessalonians 2:15

I appeal: An appeal to the emperor was the right of a Roman citizen, and was highly respected. The Julian law condemned those magistrates, and others, as violaters of the public peace, who had put to death, tortured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Cesar. This law was so sacred and imperative, that, in the persecution under Trajan, Pliny would not attempt to put to death Roman citizens, who were proved to have turned Christians, but determined to send them to Rome, probably because they had appealed. Acts 25:10, Acts 25:25, Acts 26:32, Acts 28:19, 1 Samuel 27:1

Reciprocal: Genesis 40:15 - done Genesis 44:9 - both Deuteronomy 21:22 - General 1 Samuel 20:8 - if there be Psalms 25:21 - General Psalms 119:121 - I have Jeremiah 37:18 - General Jeremiah 37:20 - lest Daniel 6:16 - the king Luke 2:1 - Caesar Luke 21:12 - before Acts 9:24 - their Acts 18:15 - a question Acts 23:29 - but Acts 27:24 - thou

Cross-References

Genesis 12:2
And I will make of thee a great people, and wyll blesse thee, and make thy name great, that thou shalt be [euen] a blessyng.

Genesis 16:14
Wherfore ye well was called the well of hym that lyueth and seeth me: and it is betweene Cades and Bared.

Genesis 17:19
Unto who God sayd: Sara thy wife shall beare thee a sonne in deede, & thou shalt call his name Isahac: and I wyll establishe my couenaunt with hym for an euerlastyng couenaunt [and] with his seede after hym.

Genesis 22:17
That in blessing I wyll blesse thee, and in multiplying I wyll multiplie thy seede as the starres of heauen, and as the sande which is vpon the sea side, and thy seede shall possesse the gates of his enemies.

Genesis 24:62
And Isahac was commyng from the waye of the well of the lyuyng and seeyng me: for he dwelt in the South countrey.

Genesis 50:24
And Ioseph sayde vnto his brethren, I dye, & God wyll surely visite you, and bryng you out of this lande, vnto the lande whiche he sware vnto Abraham, Isahac, and Iacob.

Gill's Notes on the Bible

For if I be an offender,.... Against the law of Moses, or the temple at Jerusalem, or Caesar the Roman emperor:

or have committed anything worthy of death; by the laws of the Romans, as sedition, murder, c.

I refuse not to die signifying that he did not decline going to Jerusalem, either through any consciousness of guilt, or fear of death; for if anything could be proved against him, that was of a capital nature, he did not desire to escape death; he was ready to die for it; this was no subterfuge, or shift, to evade or defer justice:

but if there be none of these things; to be found, or proved, and made to appear:

whereof these accuse me; pointing to the Jews, that came down to be his accusers, and had laid many and grievous charges against him:

no man may deliver me unto them; not justly, or according to the Roman laws; suggesting that Festus himself could not do it legally;

I appeal unto Caesar; to this the apostle was induced, partly by the conduct of the governor, who seemed inclined to favour the Jews; and partly by the knowledge he might have of their intention to lie in wait for him, should he go up to Jerusalem; and chiefly by the vision he had had, which assured him that he must bear witness of Christ at Rome, Acts 23:11.

Barnes' Notes on the Bible

For if I be an offender - If I have injured the Jews so as to deserve death. If it can be proved that I have done injury to anyone.

I refuse not to die - I have no wish to escape justice. I do not wish to evade the laws, or to take advantage of any circumstances to screen me from just punishment. Paul’s whole course showed that this was the noble spirit which actuated him. No true Christian wishes to escape from the laws. He will honor them, and not seek to evade them. But, like other people, he has rights; and he may and should insist that justice should be done.

No man may deliver me unto them - No man shall be allowed to do it. This bold and confident declaration Paul could make, because he knew what the law required, and he knew that Festus would not dare to deliver him up contrary to the law. Boldness is not incompatible with Christianity; and innocence, when its rights are invaded, is always bold. Jesus firmly asserted his rights when on trial John 18:23, and no man is under obligation to submit to be trampled on by an unjust tribunal in violation of the laws.

I appeal unto Caesar - I appeal to the man emperor, and carry my cause directly before him. By the Valerian, Porcian, and Sempronian laws, it had been enacted that if any magistrate should be about to beat, or to put to death any Roman citizen, the accused could appeal to the Roman people, and this appeal carried the cause to Rome. The law was so far changed under the emperors that the cause should be carried before the emperor instead of the people. Every citizen had the right of this appeal; and when it was made, the accused was sent to Rome for trial. Thus, Pliny Eph. 10, 97 says that those Christians who were accused, and who, being Roman citizens, appealed to Caesar, he sent to Rome to be tried. The reason why Paul made this appeal was that he saw that justice would not be done him by the Roman governor. He had been tried by Felix, and justice had been denied him, and he was detained a prisoner in violation of law, to gratify the Jews; he had now been tried by Festus, and saw that he was pursuing the same course; and he resolved, therefore, to assert his rights, and remove the cause far from Jerusalem, and from the prejudiced people in that city, at once to Rome. It was in this mysterious way that Paul’s long-cherished desire to see the Roman church, and to preach the gospel there, was to be gratified. Compare notes on Romans 1:9-11. For this he had prayed long Romans 1:10; Romans 15:23-24, and now at length this purpose was to be fulfilled. God answers prayer, but it is often in a way which we little anticipate. He so orders the train of events; he so places us amidst a pressure of circumstances, that the desire is granted in a way Which we could never have anticipated, but which shows in the best manner that he is a hearer of prayer.

Clarke's Notes on the Bible

Verse Acts 25:11. For if I be an offender — If it can be proved that I have broken the laws, so as to expose me to capital punishment, I do not wish to save my life by subterfuges; I am before the only competent tribunal; here my business should be ultimately decided.

No man may deliver me unto them — The words of the apostle are very strong and appropriate. The Jews asked as a favour, χαριν, from Festus, that he would send Paul to Jerusalem, Acts 25:3. Festus, willing to do the Jews χαριν, this favour, asked Paul if he would go to Jerusalem, and there be judged, Acts 25:9. Paul says, I have done nothing amiss, either against the Jews or against Caesar; therefore no man με δυναται αυτοις χαρισασθαι, can make a PRESENT of me to them; that is, favour them so far as to put my life into their hands, and thus gratify them by my death. Festus, in his address to Agrippa, Acts 25:16, admits this, and uses the same form of speech: It is not the custom of the Romans, χαριζεσθαι, gratuitously to give up any one, c. Much of the beauty of this passage is lost by not attending to the original words. Acts 25:16.

I appeal unto Caesar. — A freeman of Rome, who had been tried for a crime, and sentence passed on him, had a right to appeal to the emperor, if he conceived the sentence to be unjust but, even before the sentence was pronounced, he had the privilege of an appeal, in criminal cases, if he conceived that the judge was doing any thing contrary to the laws. ANTE sententiam appellari potest in criminali negotio, si judex contra leges hoc faciat.-GROTIUS.

An appeal to the emperor was highly respected. The Julian law condemned those magistrates, and others having authority, as violaters of the public peace, who had put to death, tortured, scourged, imprisoned, or condemned any Roman citizen who had appealed to Caesar. Lege Julia de vi publica damnatur, qui aliqua potestate praeditus, Civem Romanum ad Imperatorem appellantem necarit, necarive jusserit, torserit, verberauerit, condemnaverit, in publica vincula duci jusserit. Pauli Recept. Sent. lib. v. t. 26.

This law was so very sacred and imperative, that, in the persecution under Trajan, Pliny would not attempt to put to death Roman citizens who were proved to have turned Christians; hence, in his letter to Trajan, lib. x. Ep. 97, he says, Fuerunt alii similis amentiae, quos, quia cives Romani erant, annotavi in urbem remittendos. 'There were others guilty of similar folly, whom, finding them to be Roman citizens, I have determined to send to the city." Very likely these had appealed to Caesar.