Joshua (High Priest)

Biblical Record

Joshua was the son of Jehozadak. In Haggai and Zechariah he is called "Joshua the high priest," while in Ezra and Nehemiah he appears as "Jeshua the son of Jozadak." The two names are different spellings of the same Hebrew name. He is not to be confused with Joshua the son of Nun, the successor of Moses. His father, Jehozadak, is recorded as having been taken captive when Judah was carried away to Babylon (1 Chronicles 6:15).

• Return and the building of the altar: Together with the governor Zerubbabel, he led the returning exiles (Ezra 2:2; Nehemiah 7:7). With his fellow priests he built the altar of burnt offering and began work on the foundation of the temple (Ezra 3:2, 8–9).
• Resumption of temple rebuilding: After the work had stopped, the prophet Haggai delivered the word of the LORD to Zerubbabel and Joshua in the second year of King Darius. In response, the two leaders and the people resumed the work (Haggai 1:1, 12–14; Ezra 5:1–2). Haggai 2:4 encourages him: "be strong, O Joshua, son of Josedech, the high priest."
• Zechariah's vision: In Zechariah 3, Joshua stands before the angel of the LORD clothed in filthy garments. Satan stands to resist him, but the LORD rebukes Satan; Joshua is then clothed with "change of raiment," and "a fair mitre" is set upon his head. In Zechariah 6:9–15, crowns of silver and gold are set upon his head, followed by the word that a man called "the BRANCH" will build the temple of the LORD.
• Other records: Some of his descendants had married foreign wives (Ezra 10:18). The office of high priest passed to his son Joiakim (Nehemiah 12:10).

Significance in Scripture

Joshua represents the religious leadership of the community restored after the exile. Alongside the political leader Zerubbabel, he led the rebuilding of the temple. The vision of Zechariah 3 is read as a message that God cleanses and restores a priesthood and a people defiled by sin. Zechariah 3:8 calls him and his companions "men wondered at," that is, men who serve as a sign.

The New Testament does not mention this Joshua by name. However, it is often noted that the expression "The Lord rebuke thee" in Jude 1:9 echoes Zechariah 3:2.

Interpretation and Issues

• As a type of Christ: Christian tradition has read Zechariah 3 and 6 in connection with messianic prophecy. This interpretation understands the crowning of Joshua the priest as a foreshadowing of Jesus Christ, who is both priest and king. Interpreters also point out that "Joshua" corresponds to the Greek name "Jesus."
• As a picture of justification: The removal of the filthy garments and the clothing of Joshua in new ones is frequently used, in the Reformed tradition and in many other denominations, as a picture of justification, that is, God's declaring the sinner righteous.
• Textual question: Some critical scholars hold that the crown in Zechariah 6:11 was originally meant for Zerubbabel. Those who read the text as it stands, by contrast, regard the crowning of Joshua as an intentional symbolic act.
• The two olive trees: Many interpreters identify "the two anointed ones" of Zechariah 4:14 as Zerubbabel and Joshua. Some also hold that the two olive trees of Revelation 11:4 draw on this imagery. The text, however, does not name the two directly.

In the Korean Church

Zechariah 3 is often used as a sermon text on grace and the forgiveness of sins. The account of Joshua and Zerubbabel in Haggai is frequently cited in sermons on church building projects or the rebuilding of a community. Because he shares his name with Joshua the son of Nun, children in Sunday school sometimes confuse the two, so teachers may take care to distinguish them.