The Jericho Scenario

When Cometh That Thief in the Night - Directory
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The popular account given in the book of Joshua about the miraculous conquest of the city of Jericho is a wonderful testimony of the power of Yahweh as He bears His arm for His people, but yet, it is far more than just that! It is a cryptic prophetic scenario picturing the Bride Theft and accompanying judgment of the household of God. It is but one among many detailed prophetic types that each features a dramatic event signifying this particular resurrection. There is agreement among them as each testifies of a pivotal and victorious transition on the last day of the first harvest Feast on the Lord's calendar. In the Jericho scenario the resurrection is pictured as the walls of Jericho fall flat on the seventh day. The wall was felled by the hand of Yahweh at the blowing of the last trumpets and accompanied by shouts.

The trumpet blowing and shouting brings to mind a pair of familiar verses.

This scenario shares some elements in common with others you may have read about on The Open Scroll site. For example, the symbolism of the walls miraculously falling flat is like what is pictured in Acts 12 as the iron gate that leads to the city opens by itself for Peter and the angel to pass through. Praise the Lord for His continued favor on us as we seek fresh insight in the closing weeks of this season.

Before continuing here you may want to take this opportunity to become familiar with the biblical account by reading the first six chapters of Joshua.

Ready? Let's consider some of the symbols and their meaning on this prophetic level. I'll begin with what may already be familiar.

Joshua is widely recognized as a type of Y'shua. The name Joshua means salvation and it is the same name as Y'shua. Y'shua is, of course, the coming Bridegroom, the Sun of Righteousness, (Psalm 19:4-6) yet Joshua as the Bridegroom is not an element in the Jericho scenario as revealed to me. The crossing of the Jordan and the taking of Jericho are the events marking the entrance and arrival of God's people in the promised land, having crossed over from Egypt, the land of bondage. This is widely acknowledged as a general prophetic type of God's people crossing over from the earthly to the heavenly, from the mortal flesh where we are bound by the law of sin and death to the "promised land," with freedom from that bondage to the law of sin and death that accompanies the immortal. In the Jericho scenario we see a clear picture of the reality of a season of resurrection.

Two clues that this prophetic drama relates most particularly to the Bride and the Bride Theft resurrection event are found in the name of the city; Jericho. Jericho means Moon City, the City of the Moon. The Moon symbolizes the Bride, as shown in the writing called The Moon Bride, so, Jericho is the city of the Bride. The name Jericho also means fragrance, or, fragrant, with a beautifully poetic association with the Bride and the place of her joining with her Bridegroom presented in the very passionate Song of Solomon. (See Song of Solomon 2:8-13 and Song of Solomon 4:7-16 - you will like this!) Jericho as such may also be seen in the description of the Royal Messianic Bridegroom at his wedding in Psalm 45.

Glory!

Rahab - the Bride Type

The Bride symbol I want to focus on is the woman Rahab, the resident of Moon City who has the central role in this account. As common to other Bride types in the biblical record (See The Bridegroom and the Bride) she is a Gentile and, as with the woman at the well in John 4, her status in the community and general perception of her character is less than what might be considered ideal. She is a harlot, but yet we see that she has spiritual insight and faith and her acts are righteous. She and those in her house are saved from the destruction visited upon the others of the city when the walls fall flat and all life within is destroyed. In Rahab's salvation we see a snapshot of the salvation of the Bride, her resurrection, the Bride Theft. Her salvation is due to her righteous acts yet utterly dependent upon her faith and obedience. The provision for her salvation is revealed in a vivid allusion to the Pesah as it was established at the time of the exodus from Egypt, the very event that initiated the season of crossing over into the promised land. Ultimately, this Gentile Bride type is highly exalted, found in the genealogy of King David (and of the Lion of the tribe of Judah Himself! Matthew 1:5) and held up as an example for us in Hebrews 11.

Let's consider the record from Joshua 2.

The two spies sent to search out the land went quite directly to the house of Rahab. Mission accomplished! You see, the spies represent the holy spirit, searching out the promised land for a Bride for HaMashiach. They found her: Rahab. The spies are without names and are seen here in the same function as the unnamed servant who was sent to find a bride for Isaac. Notice how they were sent secretly from Shittim. Shittim is the name of the wood the ark of the covenant was made from, the ark representing Y'shua.

Rahab did not comply with the king of Jericho's request because the Bride does not heed the voice of the non-Bride "Babylon" church. The king of Jericho represents the appointed authorities of the church of the body, out of which the Bride has come. She hears and obeys a higher authority, her Bridegroom. There is no sermon at this level of focus about lying or deceiving the civil authorities. See, this passage is really appointed to be understood in the prophetic context. Yes, really!

The Bride is, at this point in the narrative, risking her life for the benefit of Israel.

The act of taking the spies to the roof and hiding them in the flax she had laid out is a beautiful picture. I'm quoting now from The Barley Overcomers By Dr. Stephen E. Jones

Joshua sent two spies to Jericho. It was the time of Passover (Joshua 5:10), and Rahab hid the spies under stalks of flax (Joshua 2:6). Flax ripened at the same time as barley, as we saw from Ex. 9:31. Linen comes from flax. It was used to make priestly garments, and in Rev. 19:8 we see that "fine linen is the righteousness of saints."

The week after Passover is also called the Feast of Unleavened Bread. The people were required to remove all leaven from their houses for a full seven days. Leaven is symbolic of sin; thus, removing the leavened bread depicts the removal of all sin from one's house (body). This is the same symbolism as we find in flax, for to be clothed in flax (linen) is to depict putting on the righteousness of Christ. So all of these things work together, woven into a complete picture of the plan of God for Christ and the overcoming body. The body of Christ (the overcomers) who are identified with their Head will soon follow Him in the first resurrection.

Great insight! I see the flax is laid out on the roof because it has to be exposed to the Sun, the Bridegroom, which prepares the flax to become the linen that represents the heavenly garment or body. Rahab had laid these stalks out in order on the roof, which is to say she was doing righteous works and laying up a heavenly reward. The spies hidden in the flax seems pretty appropriate, given the symbolism. The holy spirit is integral with the righteous works, and the non-Bride church would certainly not be discerning and discovering it - the "spies" are well hidden indeed!

Let's continue the account, picking up the narrative in verse 8.

Rahab relates her knowledge of their God and His works and plans and acknowledges that the Lord has given Israel the land, which is, in part, to say the Bride understands Romans 11 and how that Israel is again front and center in the Lord's agenda. I want to point out how we already observed how the Bride type was not merely interested in self preservation. Remember, she lied to the king and hid the spies at great personal risk. Her interest here extends to the salvation of her family.

The next verse in the account introduces an interesting element of the Bride type; the wall.

I believe even the fact that Rahab lived in the wall is very significant, beyond just allowing for an escape from the city through the window. One role of the Bride is to function as watchmen on the wall. As the wall surrounds the city so the Bride surrounds, covers, protects the church of the body. When the city was taken it was the wall that fell flat, the wall Rahab and her family were in. That was the part of the city that was supernaturally touched, and they alone were saved. In the Song of Songs, the Bride type says her lover stands behind our wall, (2:9) so Rahab, in the wall, is most near in proximity to the Bridegroom lover. In another symbol, seen in the following verse, the Bride is or was a wall, establishing yet another Bride type connection.

As we pick up the narrative in verse 16 we come to the passage that has a most intriguing Pesah allusion. In this passage you will notice a reference to three days, and, if you've been educated in this matter you know such a reference signals the presence of a resurrection scenario in the immediate context. (See Resurrection on the Third Day) Indeed, we have one, don't we?

To make the connection to Pesah, let's refresh our memories with a history lesson. Before departing from Egypt, one last plague was to come against Egypt. This one would be executed on the basis of every household in Egypt with one exception. The exception was relative not to the ethnicity of the occupants of the house but whether there was obedience to a peculiar set of commands. A death angel was sent out to visit every household and the firstborn of that household among men and beast would be killed. Salvation was provided through the blood of a lamb or goat, sacrificed for this purpose. The sacrificed animal represents Y'shua, the Pesah lamb who was sacrificed for us according to 1 Corinthians 5:7. In order to be spared being visited by the death angel, the household had to have the blood of the sacrificed animal applied to the doorway of their house. Blood was demanded of every household without exception: The blood of the firstborn of man and beast, or, a substitute would be accepted on behalf of those with faith and obedience.

And so it happened that, in all the land of Egypt, the only households spared were those marked and thereby protected by the blood of the lamb, sprinkled on the lintel and posts of the door. And here is the beautiful connection in the Jericho scenario: Rahab and those of her house were spared because of the crimson cord at her window, representing the blood of the Lamb as established at Pesah!

This connection is something I had very briefly touched on in another writing where I had been addressing the meaning of the scarlet thread that had been tied on Zerah's hand as this twin was being born to Judah and Tamar. I'll quote it here. (From Joseph and Benjamin - Part I)

The scarlet thread on Zerah's hand is that which also identified Rahab to those who took the city of Jericho.

I then referenced the relevant passage in Joshua (2:17-21) and made the following comment.

This event took place at the time of the barley harvest - Pesah. The scarlet thread signifies the Pesah Lamb's blood protection from the destroyer angel. It identifies one with the Lamb and sanctifies, for salvation. The scarlet thread work is associated with Pesah and the barley harvest. This Zerah work is particularly a sanctification and salvation work.

The insight into this connection between the scarlet cord and the Pesah blood might not be widely known, but it's certainly known. The following quote is from a very good study I found online.

Biblical Horizons Newsletter - No. 99
Passover and the Structure of Joshua 2
by Peter J. Leithart - November, 1997

2:15: spies escape through window
2:16: Rahab speaks: "Go to the hills"
2:17: free from oath
2:18a: unless you tie scarlet cord
  2:18b: gather household in house
2:19: bloodguilt
2:20: free from oath
2:21a: Rahab speaks: spies depart
2:21b: Rahab ties cord at window

Certainly, Rahab's deliverance is to be understood as another view of a Pesah fulfillment, and according to the now well established pattern of like-mannered witnesses the holy spirit is calling it out to instruct us about what some appointed anniversary of the Feast will bring! And, beloved - that appointed time has come! The salvation of the Bride is at hand!

The Last Day - Always the Last Day

Concerning the timing of the taking of Jericho, it was on the seventh day when the city was marched around seven times. This seventh day of the marching was not just some random day but is commonly acknowledged as being the last day of the Feast. This is consistent with all Bride Theft models, in every instance when a time frame is referenced. To conclude that the Bride Theft might come on some day other than the last day of this Feast is to ignore the facts. The scriptures declare that some will confidently know the date in advance, as addressed in this study, Will No One Know the Day?

The Bigger Picture, the Bitter Picture

Now, after you have reflected upon all that has been presented here you may come to meditate upon what happened to the residents of Jericho who were not of Rahab's household. I want you to understand that resurrection is one result or facet of judgment being visited upon a people. To see the bigger picture you must view judgment like a coin with two sides. One side is reward and the other is consequence. Whenever judgment is executed, those worthy of mercy and reward receive their due and those deserving consequences receive their due. Whenever we have but one side of this coin in view we must be mindful of the other side. This model of Jericho exhibits the vital truth that a resurrection is the execution of a judgment, just like at the season of the exodus when the death angel visited and then again at the crossing of the sea, where Israel was saved and the Egyptian army was destroyed!

Consider the record at the Exodus.

You see, judgment has two facets that are salvation and destruction. Consider both as you read through the following record of the taking of Jericho. Make note that, in the last verse, the curse regarding the firstborn puts kind of a final Pesah stamp on the Jericho account.

Are you sitting down? Good. Ok. When I wrote earlier that the king of Jericho represents the appointed authorities of the church of the body you may have rightly inferred and discerned that the residents of Jericho therefore represent the church of the body. Some of you may be unsettled by this association because they are destroyed, but, stay with me - this is for you. What is being referred to in Joshua 2 as the king of Jericho is in Matthew 24 called the head of the house. I've included in the sidebar an excerpt from another writing on this site that is so relevant I copied it here. Jericho is the house from which the Bride is stolen, the very household of God referred to in the following verse.

Remember, judgment is like the coin with two sides! Whenever you see one side, the other is there even if not presently in view, so, that verse also references a time of resurrection! The judgment that comes on the household of God that is not "in Rahab's house in the wall" is going destroy it! This is why the fifth chapter of 1 Thessalonians follows the fourth.

Do you see it? Salvation and destruction together. See The Bride Theft for more detail.

If you prayerfully consider the passage Joshua 6:15-26 you may recognize Babylon, which is a confusion or mixture of the holy and the profane. These two components of Babylon are separated at the taking of Jericho, a work the judgment is intended to accomplish and will accomplish quite thoroughly. The part that is destroyed represents the profane, the carnal, and the part that is kept represents the holy, which is "put into the treasury of the house of the LORD."

I think the following passage will speak to you about this matter as it does to me. Consider that we are collectively as God's field, building, and Moon City.

In closing, I pray that what has been addressed will speak to you of the love of the Lord Y'shua, His faithful provision for us and the urgency of our time as the season of our preparation draws to a close.