Caiaphas Καϊάφας
High priest during Jesus' ministry and trial
Who is Caiaphas in the Bible?
Caiaphas was the high priest of Israel during Jesus' ministry and the primary architect of His trial and condemnation. Serving as high priest from approximately AD 18 to 36, he presided over the Sanhedrin, the Jewish ruling council, and is featured prominently in the Gospel accounts of Jesus' arrest and trial (Matthew 26:3, 57; John 11:49, 18:13-28). When Jesus was brought before him, Caiaphas questioned Him and charged Him with blasphemy before delivering Him to Pontius Pilate for crucifixion. His actions were driven by fear that Jesus' growing following and messianic claims would provoke Roman intervention and destabilize Jewish political and religious order. Caiaphas represents the religious establishment's rejection of Jesus and bears significant responsibility in the Gospel narrative for initiating the events that led to the crucifixion.
Biography
Caiaphas was the high priest during the time of Jesus' ministry and played a significant role in the events leading to Jesus' crucifixion (Matt. 26:3, 57; Luk.3.2; Jhn.11.49; 18.13, 14, 24, 28; Act.4.6). He served as high priest from around AD 18 to 36, and was the son-in-law of Annas, another influential high priest. Caiaphas is most notable for his involvement in the trial of Jesus. After Jesus' arrest, He was brought before Caiaphas and the Sanhedrin, the Jewish ruling council. During this trial, Caiaphas questioned Jesus and ultimately charged Him with blasphemy (Matt. Act.26.63-66). Caiaphas then sent Jesus to Pontius Pilate, the Roman governor, who sentenced Him to crucifixion. Caiaphas' actions were motivated by his concern for maintaining political stability and protecting the religious establishment from perceived threats (Jhn.11.49-50). After Jesus' resurrection, Caiaphas was involved in the persecution of the early Christian church, as seen in the trial of Peter and John (Act.4.6). Caiaphas' role in the Gospel narratives highlights the political and religious tensions of the time and the opposition faced by Jesus and His followers.
Family
In Scripture
4 biblical books ; 4 with study contentMatthew 2 verses
- Matthew 26:3
"At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas,"
Study Matthew → - Matthew 26:57
"Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered."
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Luke 1 verse
- Luke 3:2
"during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness."
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John 5 verses
- John 11:49
"But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all!"
Study John → - John 18:13
"They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year."
Study John → - John 18:14
"Caiaphas was the one who had advised the Jews that it would be better if one man died for the people."
Study John → - John 18:24
"Then Annas sent Him, still bound, to Caiaphas the high priest."
Study John → - John 18:28
"Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover."
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Acts 1 verse
- Acts 4:6
"along with Annas the high priest, Caiaphas, John, Alexander, and many others from the high priest’s family."
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Names & Aliases
| Form | Language | Script | Transliteration | Meaning |
|---|---|---|---|---|
| Named | Greek | Καϊάφας | Kaïáphas | the dell; Caiaphas (i.e. Cajepha), an Israelite |
Caiaphas
ompare Joh 18:13), who filled th e post of high priest from about 18-36 AD, when he was deposed by Vitellius (compare Josephus, Ant, XVIII, ii, 2; iv, 3). He is mentioned by Luke as holding office at the time of John the Baptist's preaching in the wilderness (Lu 3:2).
Caiaphas took a leading part in the trial and condemnation of Jesus. It was in his court or palace that the chief priests (Sadducees) and Pharisees, who together constituted the Sanhedrin, assembled "that they might take Jesus by subtlety, and kill him" (compare Mt 26:3,4; Joh 11:49). The regal claims of the new Messiah and the growing fame of His works had made them to dread both the vengeance of imperial Rome upon their nation, and the loss of their own personal authority and prestige (compare Joh 11:48). But Caiaphas pointed a way out of their dilemma: let them bide their time till the momentary enthusiasm of the populace was spent (compare Mt 26:5), and then by the single sacrifice of Jesus they could at once get rid of a dangerous rival and propitiate the frowns of Rome (compare Joh 11:49,50; 18:14). The commentary of John upon this (Joh 11:51,52) indicates how the death of Jesus was indeed to prove a blessing not only for Israel but also for all the children of God; but not in the manner which the cold-blooded statecraft of Caiaphas intended. The advice of the high priest was accepted by the Sanhedrin (Joh 11:53), and they succeeded in arresting Jesus. After being led "to Annas first" (Joh 18:13), Jesus was conducted thence in bonds to Caiaphas (Joh 18:24), According to Mt He was led immediately upon His arrest to Caiaphas (Mt 26:57). Mr and Lu do not refer to Caiaphas by name. His conduct at this preliminary trial of Jesus (Mt 26:57-68), its time and its procedure, were almost entirely illegal from the standpoint of then existing Jewish law (compare JESUS CHRIST, THE ARREST AND TRIAL OF; and A. Taylor Innes, The Trial of Jesus Christ). False witnesses were first called, and when Jesus refused to reply to their charges, Caiaphas asked of Him if He were "the Christ, the Son of God " (Mt 26:63). Upon our Lord's answering "Thou hast said" (Mt 26:64), Caiaphas "rent his garments, saying, He hath spoken blasphemy: what further need have we of witnesses? behold, now ye have heard the blasphemy" (Mt 26:65). Upon this charge was Jesus found "worthy of death" (Mt 26:66). Caiaphas is also mentioned in Ac 4:6 as being among those who presided over the trial of Peter and John.
C. M. Kerr
kan (qayin, "spear" or "smith," resembling in sound the root qanah, "get," "acquire," Ge 4:1 the Revised Version, margin, but not necessarily derived from that root; Septuagint Kain):</