Leah and Rachel — God’s Will Through Two Sisters

Scripture Reading: Genesis 29–30; Genesis 35:16–26

Leah and Rachel, the daughters of Laban, are central figures in the unfolding covenant plan of God. Their account is found primarily in Genesis 29–30 and Genesis 35. Through these two sisters, the twelve tribes of Israel would begin to emerge, and through Leah’s son Judah, the promised lineage leading to Christ the Messiah would continue according to the will of God (Genesis 49:10; Matthew 1:2–3).

When Jacob journeyed toward the land of his mother’s family, he came to a well in the field, where shepherds gathered their flocks (Genesis 29:1–3). There he saw Rachel, the daughter of Laban, coming with her father’s sheep: “And while he yet spake with them, Rachel came with her father’s sheep; for she kept them” (Genesis 29:9).

The Scripture tells us that Jacob immediately showed kindness toward Rachel, rolling the stone from the well’s mouth and watering the flock of Laban (Genesis 29:10). “And Jacob kissed Rachel, and lifted up his voice, and wept” (Genesis 29:11). After learning that she was his kinswoman, Jacob stayed with Laban, and in time, “Jacob loved Rachel” (Genesis 29:18).

Jacob agreed to serve Laban seven years for Rachel, and “they seemed unto him but a few days, for the love he had to her” (Genesis 29:20). Yet Laban dealt deceitfully with Jacob. “And it came to pass in the evening, that he took Leah his daughter, and brought her to him” (Genesis 29:23). When morning came, Jacob discovered that he had been given Leah instead of Rachel (Genesis 29:25).

Laban then gave Rachel also to Jacob after Leah’s bridal week was fulfilled, and Jacob served another seven years for her (Genesis 29:27–30). Thus, through deception and difficulty, both Leah and Rachel became wives of Jacob according to the unfolding will of God.

The Scripture also reveals that tension and rivalry developed between the two sisters. “And when the Lord saw that Leah was hated, he opened her womb: but Rachel was barren” (Genesis 29:31). Leah bore sons unto Jacob—Reuben, Simeon, Levi, and Judah (Genesis 29:32–35). Yet Rachel envied her sister because she had not yet borne children, saying unto Jacob, “Give me children, or else I die” (Genesis 30:1).

Their struggle is further seen in the matter of the mandrakes (Genesis 30:14–24). “And Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto his mother Leah. Then Rachel said to Leah, Give me, I pray thee, of thy son’s mandrakes” (Genesis 30:14). In the original Hebrew text, the word translated as “mandrakes” is דּוּדָאִים (dûdâ’îm), a plant associated with the belladonna family and historically connected in the ancient Near Eastern world with love, sensual desire, fertility, and conception.

The mandrake plant was known for its long roots, which often resembled human figures, and because of this, many ancient cultures believed it possessed special powers. Its fruit was often described as yellow and about the size of a small apple, while the root itself was known for its strong odor. Because of these beliefs, mandrakes became associated with folk remedies relating to fertility and childbearing. Mandrakes are mentioned only a few times in Scripture, primarily in connection with fertility and love, appearing here in Genesis 30:14–16 and later in Song of Solomon 7:13.

Because Rachel remained barren at that time, her request for the mandrakes reflects the deep sorrow and longing she carried for children. Leah answered her sister, “Is it a small matter that thou hast taken my husband? and wouldest thou take away my son’s mandrakes also?” (Genesis 30:15). Rachel then bargained with Leah concerning Jacob, saying, “Therefore he shall lie with thee to night for thy son’s mandrakes” (Genesis 30:15). This event highlights the ongoing tension, rivalry, and competition between Rachel and Leah concerning Jacob’s affection and the desire for children.

The rivalry between the sisters extended further as Rachel gave her handmaid Bilhah unto Jacob that she might bear children through her (Genesis 30:3–8), and Leah later gave her handmaid Zilpah unto Jacob as well (Genesis 30:9–13). Through Bilhah came Dan and Naphtali, and through Zilpah came Gad and Asher. Though these actions reflected human striving, sorrow, and competition within the household, the Scripture continually shows that true blessing, fruitfulness, and the fulfillment of God’s promises come not through man’s devices, folk remedies, or human efforts, but through God alone and according to His timing and His will.

Yet the Scripture reveals that while Rachel received the mandrakes, Leah afterward conceived and bare another son. “And God hearkened unto Leah, and she conceived, and bare Jacob the fifth son” (Genesis 30:17). Leah called his name Issachar, meaning “reward,” saying, “God hath given me my hire” (Genesis 30:18). This again demonstrates that conception and blessing ultimately came through the hand of God alone.

The Scripture then declares, “And God remembered Rachel, and God hearkened to her, and opened her womb” (Genesis 30:22). This language echoes Genesis 8:1: “And God remembered Noah,” when God cared for Noah during the flood and brought him safely through according to His divine power and faithfulness. Likewise, God remembered Rachel in her affliction and answered her cry.

Rachel afterward bare a son and “called his name Joseph; and said, The Lord shall add to me another son” (Genesis 30:24). The name Joseph carries the meaning “to take away” or “to add,” reflecting both that God had taken away the reproach of her barrenness and that He would add yet another son. God later fulfilled this through Benjamin, whom Rachel bore much later (Genesis 35:16–18).

Though mandrakes were part of the cultural beliefs surrounding fertility in the ancient world, the Scripture makes clear that Rachel did not conceive because of the mandrakes themselves, but because God intervened according to His sovereign will. Even in the midst of human striving, longing, superstition, jealousy, favoritism, and weakness, the will of God prevailed according to His Word.

Through Leah and Rachel, the foundation of the tribes of Israel was established. Together with their handmaids, Bilhah and Zilpah, they became connected to the beginnings of the twelve tribes of Israel. The Scripture records that Leah bore Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah (Genesis 29:31–35; Genesis 30:17–21). Through Leah’s son Judah, the royal lineage would continue, making her the ancestral mother of the Davidic line and ultimately of Jesus Christ the Messiah Himself (Genesis 49:10; Matthew 1:2–3).

Rachel bore Joseph and Benjamin (Genesis 30:22–24; Genesis 35:16–18). Joseph would later become a mighty instrument used by God to preserve life during famine, and through Joseph came Ephraim and Manasseh, who became tribes in Israel according to the blessing given through Jacob (Genesis 48:5). The Scripture also makes clear Jacob’s deep love for Rachel, for “Jacob loved Rachel” (Genesis 29:18), and she remained the wife he greatly desired from the beginning. Rachel died while bringing forth Benjamin near Bethlehem: “And Rachel died, and was buried in the way to Ephrath, which is Bethlehem” (Genesis 35:19).

Leah, however, remained with Jacob throughout the greater part of his life, and she was ultimately buried with him in the cave of Machpelah at Hebron, where Abraham and Sarah, Isaac and Rebekah were also buried. Jacob himself declared, “There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah” (Genesis 49:31).

Their account reveals that though there was sorrow, rivalry, favoritism, deception, and struggle within the household, the will of God still moved forward according to His Word. As later acknowledged in Ruth 4:11, Leah and Rachel together were recognized as those “which two did build the house of Israel.”