Magistrate
Magistrate
The word magistrates in the NT is as a rule a translation either of the abstract word (literally the authorities), as in Luk 12:11, Tit 3:1, or of the cognate word, originally a participle, . The former term is the more general of the two, but an examination of the two passages suggests that is an allusion to magistrates, while is rather a reference to governors, if indeed we can distinguish words which had long been used by Greek-speaking Jews of the world of spirits. There is less doubt about the other equivalent, , which occurs in the singular in Luk 12:58, where the reference is clearly to two litigants going before a magistrate (corresponding to the English alderman and the Scottish bailie) in a civil case (a comparison with || Mat 5:25 f. will show that Luke is more explicit).
The variety of magistrates throughout the Roman Empire was infinite. In Rome the magistrates were called praetores (see article Praetor). Throughout the Italian and Western communities generally the city-constitution approximated to that of Rome. In coloniae it was a copy as nearly as possible. The names by which the magistrates were called varied. For example, at Arretium in Etruria (Persius, Sat. i. 130) and at Ulubrae in Latium (Juvenal, Sat. x. 102) they were called aediles; an inscription at the latter place mentions also a praefectus iure dicundo, a special commissioner sent from Rome to try cases (see Mayors note). At other places they were called praetores (cf. below), the original name of the consuls at Rome, e.g. at Fundi in Latium. (Horace [Sat. I. v. 34-36] mocks at the consequential airs and dress of one of them.) In yet other cases they were known as duo uiri aediles, with duo uiri iure dicundo forming a board of four. They held office for one year. The competence of such magistrates was strictly defined, and higher cases were sent to Rome for trial. So in the provinces the governor had to try the most important cases, both civil and criminal, while ordinary cases were doubtless left to the judicial machinery already in existence in the province. The Romans commonly left the system current already in each country, unless it was radically bad.
St. Luke is an authority of primary value for the jurisdiction of magistrates in an Eastern town. From him we learn that in Philippi, a colonia, they were called (an exact translation of praetores). They unknowingly transgressed the law in flogging the two Roman citizens, St. Paul and Silas, without trial. Their chagrin was all the greater as they prided themselves on their true Roman spirit. At Thessalonica St. Lukes accuracy is particularly evident, as there be applies to the magistrates a title comparatively rare throughout the Graeco-Roman world, but attested for Thessalonica by a number of inscriptions-the title politarchs (, Act 17:6-8); this title occurs also in Egypt. At Thessalonica the rabble were hostile to the new religion, but the politarchs and the better-educated classes generally looked upon it with more favour (see also Authorities, Roman Empire, Town-Clerk, etc.).
Literature.-On the subject in general see T. Mommsen, Rm. Staatsrecht3, Leipzig, 1888; A. H. J. Greenidge; Roman Public Life, London, 1901, chs. iv., viii., x., xi. especially; an admirable synopsis by B. W. Henderson in A Companion to Latin Studies2, ed. Sandys, Cambridge, 1913, p. 372 f.; on the relations between Romans and non-Romans in provincial towns, see Mommsen in Ephemeris Epigraphica, vii. [1892] 436 ff.; on the scene at Philippi, W. M. Ramsay, St. Paul the Traveller and the Roman Citizen, London, 1895, p. 217 ff., Journal of Theological Studies i. [1899-1900] 114 ff.; and F. Haverfield, ib. p. 434 f.; Thessalonian inscriptions containing the title Politarch collected by E. D. Burton in AJTh [Note: JTh American Journal of Theology.] ii. [1898] 598 ff.; for the title in Egyptian documents, see Oxyrhynchus Papyrus, no. 745 (iv. [1904]).
A. Souter.
Fuente: Dictionary of the Apostolic Church
Magistrate
(the representative in the Auth. Vers. of several Heb. and Gr. words, as below), a public civil officer invested with authority. Among the Hebrews, Greeks, and Romans, the corresponding terms had a much wider signification than the term magistrate has with us. The Hebrew , shophetimn’, or judges, were a kind of magistrates (Deu 1:16-17; Ezr 7:25). See JUDGE. The phrase in Jdg 18:7, And there was no magistrate in the land, that might put them to shame in any thing, ought to be rendered, And there were none to harm () at all in the land; and they were possessed (, yoresh’) of wealth. So, also, the terms , shaphetin’ ve-dayanin’, rendered magistrates and judges (Ezr 7:25), would be better rendered judges and rulers. The
, seganim’, rendered rulers, properly nobles, were Babylonian magistrates, prefects of provinces (Jer 51:23; Jer 51:28; Jer 51:57; Eze 23:6). The same name was borne by the Jewish magistrates in the time of Ezra and Nehemiah (Ezr 9:2; Neh 2:16; Neh 4:14; Neh 13:11). The word , archon, rendered magistrate (Luk 11:53; Tit 3:1)? properly signifies one first in power, authority; hence a prince (Mat 20:25; 1Co 2:6; 1Co 2:8); a ruler (Act 4:26; Rom 13:3). The term is also used of the Messiah as the prince of the kings of the earth (Rev 1:5); and of Moses as the judge and leader of the Hebrews (Act 7:27; Act 7:35). It is spoken of magistrates of any kind, e.g. the high-priest (Act 23:5); of civil judges (Luk 12:58; Act 16:19); also of a ruler of the synagogue (Luk 8:41; Mat 9:18; Mat 9:23; Mar 5:22): and of persons of weight and influence among the Pharisees and other sects at Jerusalem, who also were members of the Sanhedrim (Luk 14:1; Luk 18:18; Luk 23:13; Luk 23:35; Luk 24:20; Joh 3:1; Joh 7:26; Joh 7:48; Joh 12:42; Act 3:17; Act 4:5; Act 4:8; Act 13:27; Act 14:5). The term is also used of Satan, the prince or chief of the fallen angels (Mat 9:34; Mat 12:24; Mar 3:22; Luk 11:15; Joh 12:31; Joh 14:30; Joh 16:11; Eph 2:2). So likewise the kindred (Luk 12:11; Tit 3:1). The word , rendered magistrate, properly signifies leader of an army, commander, general.
So of the ten Athenian commanders, with whom the poleamarch was joined. Afterwards only one or two were sent abroad with the army, as circumstances required, and the others had charge of military affairs at home, i. q. war-minister. In other Greek cities the was the chief magistrate, praefect. The term is also used of Roman officers, the consul and the praetor. In Roman colonies and municipal towns, the chief magistrates were usually two in number, called duumviri; occasionally four or six, quatuorviri, seviri, who also were sometimes styledprmetors, the same as the Greek . Hence, in the New Testament, this term is used for the Roman dueumviri, praetors, magistrates of Philippi, which was a Roman colony (Act 16:20; Act 16:22; Act 16:35-36; Act 16:38). The word is also used collectively for those invested with power, as in English we might say the powers for rulers, magistrates (Luk 12:11; Rom 13:2-3; Tit 3:1). The higher powers (Rom 13:1) are the ruling authorities the magistrates in office all invested with civil power, from the emperor or king, as supreme, to the lowest civil officer-all who are employed in making and executing the laws. The Roman emperor and some of the subordinate magistrates wore a small sword or dagger, the symbol of punishment, as a part of their official costume. SEE GOVERNOR.
In the earliest periods of Jewish history the magistrates were the hereditary chieftains, but afterwards the judicial office became elective. In the time of Moses, the larger collections of families were fifty-nine in number, and the heads of these families, together with the twelve princes of the tribes, composed a council of seventy-one members; but the subdivisions afterwards were more numerous, and the number of heads of families greater, for we find no less than two hundred and fifty chiefs of this rank included in the rebellion of Koralh, Dathan, and Abiram. The , shoterim’, or genealogists, are mentioned in connection with the eldersthat is, the princes of tribes and heads of families. SEE OFFICER.
They kept the genealogical tables. Under Joshua, they communicated the orders of the general to the soldiers; and in the time of the Kings, the chief shoter had a certain control over the army, although he was not a military commander. The shoterims, who were superintended by this chief, were distributed into every city, and performed the duties of their office for it and the surrounding district. As they kept the genealogical tables, they had an accurate list of the people, and were acquainted with the age, ability, and domestic circumstances of each individual; but they are not to be confounded with another officer who kept the muster-rolls, and whose name had a similar etymology. Moses added a new class of magistrates for the administration of justice, which, he informs us, was not of divine appointment, but was suggested by his father-in-law Jethro. He divided the people into tens, fifties, hundreds, and thousands, and placed wise and prudent judges over each of these divisions. They were selected, for the most part, from the heads of families, genealogists, or other people of rank (Exo 18:13; Exo 18:26). Difficult questions were brought before Moses himself, and, after his death. before the chief magistrate of the nation. These judges Moses included among the rulers, and Joshua summoned them to the general assemblies; and they are mentioned, in one instance, before the genealogists (Deu 31:28; Jos 8:33). When the magistrates of all the cities belonging to any one tribe were collected, they formed the supreme court, or legislative assembly of the tribe; and when the magistrates of all the tribes were convened together, they formed the general council of the nation, and could legislate conjointly for all the tribes they represented. After the settlement in Canaan, although the chief magistrate of the Jewish state was, in reality, Jehovah, the invisible King, a supreme ruler for the whole community could be legally chosen when the necessities of the state required it, who was denominated a judge, or governor. SEE JUDGE.
In the book of Deu 17:14-15 we find Jehovah telling the Hebrews that if, when they arrived in the Promised Land, they wished to have a king like the other nations round about them, they were to receive one whom he would appoint, and not a stranger. Josephus and others have correctly understood this passage not to mean that God commanded the Israelites to desire a king when they were settled in Canaan, but that, if they would have a king, he was to be appointed by God, and that he should invariably be a Hebrew, and not a Gentile. SEE KING.
Judges, genealogists, the heads of families or clans, and those who, from the relation they sustained to the common class of people, may be called the princes of the tribes, retained their authority after as well as before the introduction of a monarchical form of government, and acted the part of a legislative assembly to the respective cities in or near which they resided (1Ki 12:1-24; 1Ch 23:4; 1Ch 26:29). The headship of the tribes and families was hereditary, though probably subject to the royal approbation: but the judges and genealogists were appointed by the king. Besides these, we read of certain great officers, as the royal counsellors (1Ki 12:6-12; 1Ch 27:32; Isa 3:3), among whom the prophets were included by pious kings (2Sa 7:2; 1Ki 22:7-8; 2Ki 19:2-20); while others of a different character imitated the example of heathen princes, and called in to their aid soothsayers and false prophets (1Ki 18:22; 1Ki 22:6; Dan 1:20). The secretary or scribe (2Sa 8:16; 2Sa 20:24; 1Ki 4:3) committed to writing not only the edicts and sayings of the king, but everything of a public nature that related to the kingdom; and it was likewise his business to present to the king in writing an account of the state of affairs. The high-priest may be also reckoned among those who had access to the king in the character of counselors (2Sa 8:17; 1Ch 18:16). SEE COUNSELLOR.
During the Captivity and after that period the Hebrews continued among them that class of officers denominated heads of families, and perhaps likewise the princes of the tribes, who, under the direction of the royal governors, ruled their respective tribes (Ezr 1:5; Ezr 4:3; Ezr 4:5; Neh 2:16; Neh 6:17-18; Eze 14:1); but it is most probable that Jehoiachin,an and afterwards Shealtiel and Zerubbabel, held the first rank among them, or, in other words, were their princes. After their return to their native country the Hebrews obeyed their , pachoh’, or president. Such were Zerubbabel, Ezra, and Nehemiah, who were invested with ample powers for the purposes of government (Ezr 7:25). When, from any cause, there was no person authorized by the civil government to act as president, the high- priest commonly undertook the government of the. state. This state of things continued while the Jews were under the Persians and Creeks, until the time of Antiochus Epiphanes, in whose reign they appealed to arms, shook off the yoke of foreign subjugation, and, having obtained their freedom, made their high-priests princes, and at length kings. The Jews, likewise, who were scattered abroad, and had taken up their residence in countries at a distance from Palestine, had rulers of their own. The person who sustained the highest office among those who dwelt in Egypt was denominated alabcarch (q.v.); the magistrate at the head of the Syriafi Jews was denominated archon. SEE RULER.
While the Jews were under the Roman government they enjoyed the privilege of referring litigated questions to referees, whose decisions in reference to them the Roman praetor was bound to see put in execution.
After the subjugation of the Jews by the Romans, certain provinces of Judaea were governed by that class of magistrates denominated tetrarchs, an office said to have originated among the Gauls; and this appellation, although originally applied to the chief magistrate of the fourth part of a tribe, subject to the authority of the king, was afterwards extended in its application, and applied to any governors, subject to some king or emperor, without reference to the fact whether they ruled or not precisely the fourth part of a tribe of people. SEE TETRARCH.
Herod Antipas, accordingly, and Philip, although they did not rule so much as a fourth part of Judaea, were denominated tetrarchs (Mat 14:1; Luk 9:7; Act 13:1). Although this class of rulers were dependent upon Caesar, that is, the Roman emperor, they nevertheless governed the people who were committed to their immediate jurisdiction as much according to their own choice and discretion as if they had not been thus dependent. They were inferior, however, in point of rank, to the ethnarchs, who, although they did not publicly assume the name of king, were addressed with that title by their subjects, as was the case with respect to Archelaus (Mat 2:22). A class of magistrates well known among the Romans, termed procurators, are denominated in the New Testament , but it appears that they are called by Josephus . Judaea, after the termination of the ethnarchate of Archelaus, was governed by rulers of this description, and likewise during the period which immediately succeeded the reign of Herod Agrippa.
Augustus made a new partition of the provinces of the Roman empire into provinciae senatoriae, which were left under the nominal care of the senate, and provinciae imperatoriae vel Caesarum, which were under the direct control of the emperor. To their provinces the senate sent officers for one year, called proconsuls, with only a civil power, and neither military command nor authority over the taxes: those sent to command in the imperial provinces were called legati Cetessris pro consule, etc., and had much greater powers. In each of these provinces, of both kinds, there was, besides the president, an officer called procurator Caesaris, who had the charge of the revenue, and who sometimes discharged the office of a governor or president, especially in a small province, or in a portion of a large one where the president could not reside; as did Pilate, who was procurator of Judaea, which was annexed to the provincia imperatoria of Syria; hence he had the power of punishing capitally, which the procurators did not usually possess; so also Felix, Festus, and the other procurators of Judaea. Some of the procurators were dependent on the nearest proconsul or president; for instance, those of Judaea were dependent on the proconsul, governor, or president of Syria. They enjoyed, however, great authority, and possessed the power of life and death. The only privilege, in respect to the officers of government, that was granted by the procurators of Judaea to the nation was the appointment from among them of persons to manage and collect the taxes. In all other things they administered the government themselves, except that they frequently had recourse to the counsel of other persons (Act 23:24-35; Act 25:23). SEE PROVINCE.
The military force that was granted to the procurators of Judaea consisted of six cohorts, of which five were stationed at Cesarea, where the procurator usually resided, and one at Jerusalem, in the tower of Antonia, which was so situated as to command the Temple (Act 10:1; Act 21:32). It was the duty of the military cohorts to execute the procurator’s commands and to repress seditions (Mat 8:5; Mat 27:27; Mar 15:16; Joh 19:23). On the return of the great festivals, when there were vast crowds of people at Jerusalem, the procurators themselves went from Caesarea to that city in order to be at hand to suppress any commotions which might arise (Mat 27:2-65; Joh 18:29; Joh 19:38). SEE GOVERNMENT.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Magistrate
a public civil officer invested with authority. The Hebrew shophetim, or judges, were magistrates having authority in the land (Deut. 1:16, 17). In Judg. 18:7 the word “magistrate” (A.V.) is rendered in the Revised Version “possessing authority”, i.e., having power to do them harm by invasion. In the time of Ezra (9:2) and Nehemiah (2:16; 4:14; 13:11) the Jewish magistrates were called _seganim_, properly meaning “nobles.” In the New Testament the Greek word _archon_, rendered “magistrate” (Luke 12:58; Titus 3:1), means one first in power, and hence a prince, as in Matt. 20:25, 1 Cor. 2:6, 8. This term is used of the Messiah, “Prince of the kings of the earth” (Rev. 1:5). In Acts 16:20, 22, 35, 36, 38, the Greek term _strategos_, rendered “magistrate,” properly signifies the leader of an army, a general, one having military authority. The _strategoi_ were the duumviri, the two praetors appointed to preside over the administration of justice in the colonies of the Romans. They were attended by the sergeants (properly lictors or “rod bearers”).
Fuente: Easton’s Bible Dictionary
Magistrate
MAGISTRATE.This English word occurs only twice in the Gospels (Authorized Version ), viz. in Luk 12:11; Luk 12:58, where the Revised Version NT 1881, OT 1885 gives the same translation. By our use of the word we usually mean one entrusted with the duty and power of putting laws into force, but the Greek (of which magistrate is the translation in the passages before us) has a wider meaning, and may denote ruler, captain, chief, king. In the Gospels, (as well as the similar word ) occurs frequently, and will be referred to in the articles Rule and Ruler.
In the first of the instances to be noticed here our Lord prepares His disciples for the persecutions that await them. One form of persecution will be arrest and accusation before magistrates. In such an event, however, Christs followers are not to concern themselves unduly about their defence, for the Holy Ghost shall teach them in the same hour what they ought to say. Their presence before the magistrates and their utterance in such a situation will constitute a twofold testimonya testimony against the unbelief and injustice of their accusers, and perhaps also of the magistrates (Mar 13:11)and a testimony to the truth of the gospel and to their own fidelity (Luk 21:13). The Lords prediction and promise were alike fulfilled. Persecutions did ensue, and nothing is more remarkable than the dignity and wisdom of the words spoken by disciples thus accused before magistrates, the Holy Ghost being a mouth and wisdom unto them (Luk 21:15; cf. Act 4:13 et al.).
This policy of submissively trusting to the Holy Ghost for defence is not to be taken as justifying Tolstois theory of non-resistance. But our Lords counsel indicates that He looked upon existent magistracies as a part of the providential order, not to be overturned in any revolutionary way by His first disciples. Similarly, Christ taught that, the political circumstances being what they were, tribute should be paid to Caesar, the supreme magistrate (Mat 22:21). The capital instance of submission to the magistrate is Christs own demeanour before Pilate (styled in Mat 27:2, Luk 3:1). The subject of the relation between Christ and the magistrate runs into questions of Church and State, the spiritual and the civil power, individual conscience and public law.
In the second instance (Luk 12:58) Christ seems to warn against a litigious spirit, and to commend that sweet reasonableness which is one of the gifts of His own Spirit, and which may obviate the necessity of going before a magistrate. This does not condemn as un-Christian all reference to a magistrate, but Christ hints that to agree with an adversary quickly may prove to be the highest prudence as well as the most Christian-like conduct. The advice is sometimes spiritualized to mean that the sinner ought to settle accounts with God quickly.
R. M. Adamson.
Fuente: A Dictionary Of Christ And The Gospels
Magistrate
MAGISTRATE.This word is used in the AV [Note: Authorized Version.] to represent either judge or rulerauthority in the most general sense. The latter is its meaning in Jdg 18:7 (RV [Note: Revised Version.] none in the land, possessing authorityimplying independence of Zidon and Phnicia). The former is its meaning in Ezr 7:25, where it stands for shphetim (the same word as suftes, by which the Romans designated the Carthaginian magistrates). In Luk 12:11; Luk 12:58, Tit 3:1 it stands for derivatives of the general word archo, to rule, but in the passages from Lk. with a special reference to judges. In Act 16:20-38 the word is used to translate the Gr. stratgoi. This is often used as the equivalent of the Lat. prtores, and in the older Roman colonies the two supreme magistrates were often known by this name. But we have no evidence that the magistrates at Philippi were called prtors, and it probably represents the more usual duumviri.
A. E. Hillard.
Fuente: Hastings’ Dictionary of the Bible
Magistrate
majis-trat (, shephat, corresponding to , shaphat, to judge, to pronounce sentence (Jdg 18:7)): Among the ancients, the terms corresponding to our magistrate had a much wider signification. Magistrates and judges ( , shophetm we-dhayyanm) should be translated judges and rulers (Ezr 7:25). , seghanm rulers or nobles, were Babylonian magistrates or prefects of provinces (Jer 51:23, Jer 51:28, Jer 51:57; Eze 23:6). In the time of Ezra and Nehemiah, the Jewish magistrates bore the same title (Ezr 9:2; Neh 2:16; Neh 4:14; Neh 13:11). The Greek , archon, magistrate (Luk 12:58; Tit 3:1 the King James Version), signifies the chief in power (1Co 2:6, 1Co 2:8) and ruler (Act 4:26; Rom 13:3).
The Messiah is designated as the prince (archon) of the kings of the earth (Rev 1:5 the King James Version), and by the same term Moses is designated the judge and leader of the Hebrews (Act 7:27, Act 7:35). The wide application of this term is manifest from the fact that it is used of magistrates of any kind, e.g. the high priest (Act 23:5); civil judges (Luk 12:58; Act 16:19); ruler of the synagogue (Luk 8:41; Mat 9:18, Mat 9:23; Mar 5:22); persons of standing and authority among the Pharisees and other sects that appear in the Sanhedrin (Luk 14:1; Joh 3:1; Act 3:17). The term also designates Satan, the prince or chief of the fallen angels (Mat 9:34; Eph 2:2).
In the New Testament we also find , strategos, employed to designate the Roman praetors or magistrates of Philippi, a Roman colony (Act 16:20, Act 16:22, Act 16:35, Act 16:36, Act 16:38). A collective term for those clothed with power (Eng. the powers), , exousai, is found in Luk 12:11 the King James Version; Rom 13:2, Rom 13:3; Tit 3:1. The higher powers (Rom 13:1) are all those who are placed in positions of civil authority from the emperor down.
In early Hebrew history, the magisterial office was limited to the hereditary chiefs, but Moses made the judicial office elective. In his time the heads of families were 59 in number, and these, together with the 12 princes of the tribes, composed the Sanhedrin or Council of 71. Some of the scribes were entrusted with the business of keeping the genealogies and in this capacity were also regarded as magistrates.
Fuente: International Standard Bible Encyclopedia
Magistrate
An officer of civil law
Jdg 18:7; Ezr 7:25; Luk 12:11; Luk 12:58; Act 16:20; Act 16:22; Act 16:35; Act 16:38
Obedience to, enjoined
Tit 3:1 Government; Rulers
Fuente: Nave’s Topical Bible
Magistrate
besides its application to “the captain of the Temple” (see CAPTAIN), denotes “a magistrate or governor,” Act 16:20, Act 16:22, Act 16:35-36, Act 16:38. These were, in Latin terminology, the duumviri or praetores, so called in towns which were Roman colonies. They were attended by lictors or “sergeants,” who executed their orders. In the circumstances of Acts 16 they exceeded their powers, in giving orders for Roman citizens to be scourged; hence they became suppliants. See CAPTAIN.
“a ruler,” denotes, in Luk 12:58, “a local authority, a magistrate,” acting in the capacity of one who received complaints, and possessing higher authority than the judge, to whom the “magistrate” remits the case. See CHIEF, PRINCE, RULER.
Notes: (1) In Luk 12:11, AV, arche, “a beginning, rule, principality,” is translated “magistrates;” the word, however, denotes “rulers” in general: hence the RV, “rulers.” (2) For the AV of Tit 3:1, “to obey magistrates,” see OBEY, B, No. 3.