"Rahab & Deborah" - Joshua 2 & Judges 4 (July 13, 2025)

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This sermon was preached on Sunday, July 13, 2025 at Guilford Park Presbyterian Church in Greensboro, North Carolina.

Texts: Joshua 2 & Judges 4

Rahab the Wise. Rahab the Negotiator. Rahab the Courageous. Rahab the Savior. All of these would be fitting labels for the woman who saved her family and everyone in her household from death and destruction. But the Bible and readers across the centuries remember her simply as Rahab the Prostitute. Women have long been stigmatized for their sexuality in ways that men almost always seem to escape. My wife, Tricia, used to do a fair amount of ministry in metro Atlanta, working with women in clubs and on the streets, many of whom were strippers and sex workers. When I discussed this passage with her a few days ago, she said to me, “You know, it's a tale as old as time. The “Johns” never get the blame. It’s always the women who suffer the consequences.”

For example, when we read the story of Rahab, most of us don’t blink an eye at the fact that the two Israelite spies likely didn’t go to Rahab’s place of business with innocent intentions. Womanist scholar Wilda Gafney argues that it’s silly to believe the spies went there for any reason other than to buy sex. Yet, Rahab is remembered throughout the centuries as a prostitute, while, to my knowledge, the two spies have never been remembered as “Johns.”

This double standard extends beyond the Old Testament into the New Testament. Interestingly, Rahab is one of five women mentioned in Jesus’ genealogy in the Gospel of Matthew. Mercifully, she is simply called “Rahab” there, without the sordid details of her profession. However, Rahab is later mentioned again in the Book of Hebrews, where the author lists people who exemplify great faithfulness. In that context, she is called “Rahab the Prostitute.” Interestingly, King David is praised for his faithfulness just a verse or two later, but he is not referred to as “David the Murderer” or “David the Womanizer”—both of which would be honest descriptions. No, David gets a pass. As fate would have it, Barak, the general who refused to go into battle without his Commander-in-Chief Deborah, is honored for his faithfulness. But Deborah herself receives no mention at all.

Now, I’m not taking a position either for or against sex work. More importantly, this text raises an important question: Who are the “Rahabs” among us that we tend to reduce to just one aspect of their personhood? Is it the woman we call an “illegal alien” who carried her baby on her back across the desert to escape gang violence? Is it the drag queen who is no more a danger to children than any random straight white guy? Is it the guy in the red MAGA hat who acts as a Good Samaritan to someone stranded by the side of the road? Friends, there are Rahabs among us all. Maybe you know what it’s like to be labeled something—either fairly or unfairly—that weighs on you long after the fact.  Perhaps that’s why the author of Matthew’s Gospel thought it important to list Rahab in Jesus’ family history; because so much of Jesus’ compassion was aimed squarely at the “Rahabs” among him and his followers.

And now I want to shift our focus from Rahab the Savior to a woman who also saved her people. After the Rahab story, the Israelites settled in the land God promised them, under the leadership of a series of judges who guided them before the kings arrived (Saul, David, Solomon, etc.). One of these judges was a woman named Deborah. The text describes her as a prophet, a “fiery” woman, and a brave political and military leader. Many artistic images depict her holding court beneath a palm tree. Her leadership was so strong that her general, Barak, refused to go into battle against the Canaanites without her by his side.

In summary, the battle was a remarkable victory. Deborah’s leadership caused the Canaanites to panic, and their commander, Sisera, fled. He found shelter in a woman named Jael’s tent, who, unfortunately for him, was skilled at using a tent peg in inventive ways. (If you're interested in that story, more details can be found later in the bulletin).

Following the Israelite victory over the Canaanites, Deborah governed the Israelites for forty years of relative peace and prosperity. This makes her one of the longest-serving leaders in Israelite history; only David, Solomon, and Joash served longer, though each had notable character flaws. Nevertheless, Deborah is remembered positively for her wisdom, courage, and leadership strength. Similar to Rahab, she often does not receive full recognition in subsequent Biblical references. For instance, in Hebrews 11—where Rahab is again referred to as a prostitute—the text mentions Barak, Deborah's general who insisted on her presence at battle, but omits Deborah herself. Later, in 1 Samuel, when recounting the victory over the Canaanites, the credit is attributed to Barak rather than Deborah.

As we reflect on the stories of Rahab and Deborah, it becomes clear that both women embody qualities of resilience and strength, yet their legacies have been overshadowed by historical biases. Rahab, despite her profession, shows extraordinary courage and wisdom, saving not only her family but also playing a key role in the Israelite conquest of Jericho. Deborah, on the other hand, stands out as a symbol of leadership during a time when women’s voices were often silenced. Her military skill and prophetic insight led to a major victory, proving that wisdom and bravery are not limited by gender.

Yet, the stories of these women remind us that society often labels individuals with a single identity, ignoring the complexity of their true selves. Rahab is forever called “the prostitute,” while Deborah’s achievements are overshadowed by the more visible male figures around her. This calls us to challenge these narrow narratives and recognize the complexities of those around us. Who among us has been reduced to just one story? Who are the voices that have been silenced or ignored in our communities?

As we gather here today, let us strive to be advocates for those who, like Rahab and Deborah, possess a deep character that goes beyond societal labels. It is our duty to uplift the marginalized, recognize their contributions, and make sure their stories are fully told. Just as Jesus included Rahab in his genealogy, let us embrace the variety of experiences and backgrounds that make up our community.

In doing so, we not only honor the legacies of these remarkable women but also foster a culture of compassion and understanding. Let us remember that everyone has a story, and every story matters. May we be inspired by Rahab’s courage and Deborah’s leadership as we seek to uplift those around us, ensuring that no one is defined by a single aspect of their identity. Together, let us work toward a world where every individual is seen, valued, and celebrated for the whole of who they are.

In the name of God the Creator, Redeemer, and Sustainer, may all of us, God’s children, say: Amen.

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Stephen Fearing

Stephen was born in 1988 in Cookeville, TN, where his parents met whilst attending Tennessee Tech. Shortly after, they moved to Dalton, Georgia where they put down roots and joined First Presbyterian Church, the faith family that taught Stephen that he was first and foremost a beloved child of God. It was this community that taught Stephen that it was OK to have questions and doubts and that nothing he could do could every possibly separate him from the love of God. In 1995, his sister, Sarah Kate, joined the family and Stephen began his journey as a life-long musician. Since then, he has found a love of music and has found this gift particularly fitting for his call to ministry. Among the instruments that he enjoys are piano, trumpet, guitar, and handbells. Stephen has always had a love of singing and congregation song. An avid member of the marching band, Stephen was the drum major of his high school's marching band. In 2006, Stephen began his tenure at Presbyterian College in Clinton, SC where he majored in Religion and minored in History. While attending PC, Stephen continued to explore his love of music by participating in the Wind Ensemble, Jazz Band, Jazz Combo, Jazz Trio, as well as playing in the PC Handbell ensemble and playing mandolin and banjo PC's very own bluegrass/rock group, Hosegrass, of which Stephen was a founding member (Hosegrass even released their own CD!). In 2010, Stephen moved from Clinton to Atlanta to attend Columbia Theological Seminary to pursue God's call on his life to be a pastor in the PC(USA). During this time, Stephen worked at Trinity Presbyterian Church, Silver Creek Presbyterian Church, Central Presbyterian Church, and Westminster Presbyterian Church. For three years, Stephen served as the Choir Director of Columbia Theological Seminary's choir and also served as the Interim Music Director at Westminster Presbyterian Church. In 2014, Stephen graduated from Columbia with a Masters of Divinity and a Masters of Arts in Practical Theology with an emphasis in liturgy, music, and worship. In July of 2014, Stephen was installed an ordained as Teaching Elder at Shelter Island Presbyterian Church in Shelter Island, NY. Later that year, Stephen married the love of his life, Tricia, and they share their home on Shelter Island with their Golden Doodle, Elsie, and their calico cat, Audrey. In addition to his work with the people who are Shelter Island Presbyterian Church, Stephen currently serves as a commission from Long Island Presbytery to the Synod of the Northeast and, beginning in January of 2016, will moderate the Synod's missions team.