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A conference paper at a theological a conference. It engages biblical texts, uses scholarly structure and tone, and presents central argument with exegetical and doctrinal depth.
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Abstract
This paper presents a theological examination of the interplay between divine provision and human responsibility in salvation, using the Exodus Passover narrative and the Rahab account in Joshua as canonical case studies. By drawing a typological line to Christ’s atonement and the doctrine of perseverance, it challenges the notion of unconditional eternal security, emphasizing the dual necessity of appropriating the blood and remaining under its provision. It further critiques the “Once Saved, Always Saved” model in light of Pauline and Johannine warnings about apostasy and spiritual complacency.

1. Introduction
The subject of soteriological security—whether salvation, once granted, can ever be lost—has long been a point of divergence in Christian theology. While some theological systems advocate for the permanence of salvation post-conversion (e.g., the Reformed “perseverance of the saints”), others argue that a believer’s willful departure from faith and practice jeopardizes their final standing. This paper reopens the debate by anchoring its argument not in abstract dogma, but in the vivid historical-theological narratives of Exodus 12 and Joshua 2, read typologically in light of New Testament soteriology.

2. The Passover Narrative: Blood, Obedience, and Boundaries
In Exodus 12:21–23, Moses delivers Yahweh’s instructions concerning the night of judgment:
“Take a bunch of hyssop, dip it into the blood in the basin and put some of the blood on the top and on both sides of the doorframe. None of you shall go out of the door of your house until morning.” (v.22, NIV)
The theological significance of this moment lies not only in the provision of the blood but in the behavioral mandate: to stay inside the house. The blood on the lintel, while typologically representing the atoning blood of Christ (cf. 1 Cor. 5:7), was not efficacious for those who disregarded the instruction to remain under its covering.

This dual condition—appropriation and abiding—reflects a consistent biblical pattern of covenantal security: divine provision must be matched by human response. The physical boundary of the blood-marked door became the locus theologicus of both judgment and salvation. Any departure from the instructed space, even by a marked person, incurred destruction.

This reading undermines a purely forensic view of salvation that is disconnected from ongoing faithfulness. The Passover account affirms that salvation is covenantal—secured by grace but entered and maintained through obedient faith.

3. Rahab and the Scarlet Sign: Salvation Within the House
The story of Rahab (Joshua 2 and 6) extends the Passover motif. Rahab, a Gentile prostitute, is offered salvation through a visible sign: a scarlet cord hung from her window (Josh. 2:18). But the condition is clear:

“If anyone goes outside your house into the street, his blood will be on his own head…” (Josh. 2:19, ESV)

Again, we find that inclusion in God’s redemptive plan hinges not merely on symbolic allegiance, but on continued faith expressed through obedience and boundary-respect. Rahab’s house becomes a type of the blood-marked homes in Egypt—a spatial metaphor for salvation. Apostasy, here, is not theoretical; it is a willful crossing of divine boundaries.

4. Typological Fulfillment in Christ
In the New Testament, Jesus is identified as our Passover lamb (1 Cor. 5:7), and His blood is the ground of our justification (Rom. 5:9). However, the apostolic witness emphasizes the need for continuance in faith. The writer of Hebrews warns:

“For if we go on sinning deliberately after receiving the knowledge of the truth, there no longer remains a sacrifice for sins…” (Heb. 10:26, ESV)

The biblical witness refutes the simplistic notion that a one-time profession, even if sincere, guarantees eschatological security. Salvation is not merely an event; it is a pilgrimage requiring perseverance.

5. Pauline Theology and the Question of Apostasy
In Galatians 5:19–21, Paul catalogs the “works of the flesh,” warning that “those who do such things will not inherit the kingdom of God.” The epistle was not addressed to outsiders but to believers who had already been “crucified with Christ” (Gal. 2:20). Similarly, in Romans 11:22, Paul writes:

“Note then the kindness and the severity of God: severity to those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise, you too will be cut off.”

The conditional clause “provided you continue” reinforces the theology of abiding seen in the Passover and Rahab narratives. Paul neither preaches insecurity nor libertinism. Rather, he upholds a covenantal tension—salvation is secure for those who remain in Christ, but not for those who abandon the house.

6. Johannine Revelation: From Lampstand to Blotting Out
The Book of Revelation gives ecclesial and individual warnings to repent, lest one’s lampstand be removed (Rev. 2:5) or one’s name be blotted from the book of life (Rev. 3:5). These texts challenge deterministic interpretations of salvation. The churches of Ephesus, Sardis, and Laodicea are addressed as existing communities of faith, yet their continued inclusion in the life of God is conditional.

7. Theological Implications and Contemporary Relevance
The notion of “Once Saved, Always Saved” detaches salvation from sanctification and obedience. The Passover and Rahab narratives portray salvation as an ongoing relational and covenantal reality. As such, the believer is called not only to apply the blood but to remain under its covering—to abide in Christ (John 15:4–6). The freedom to exit the house is not revoked, but doing so has eternal consequences.
This biblical pattern challenges contemporary theological systems that emphasize grace at the expense of perseverance. It affirms that while salvation is never earned, it is maintained by faithfulness, not passivity.

8. Conclusion
The Exodus and Jericho accounts offer more than historical theology; they provide enduring paradigms for understanding salvation. The blood of the lamb was necessary, but not sufficient without obedience. Christ, our Passover Lamb, has been slain, but the call to remain in Him is ongoing. To apply the blood and later refuse to remain under its covering is as dangerous now as it was in Egypt. And the message is clear: The blood saves, but remaining under its covering keeps you safe.
Thus, the question is not merely, “Have you applied the blood?” but also, “Are you still in the house?”

Bibliography
• Carson, D. A. The Gagging of God. Zondervan, 1996.
• Schreiner, Thomas R., and Ardel Caneday. The Race Set Before Us: A Biblical Theology of Perseverance and Assurance. IVP, 2001.
• Wright, N.T. Paul and the Faithfulness of God. Fortress Press, 2013.
• Packer, J.I. Evangelism and the Sovereignty of God. IVP, 1961.
• Fee, Gordon D. God’s Empowering Presence: The Holy Spirit in the Letters of Paul. Baker, 1994.