Leah

And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. Leah was tender eyed; but Rachel was beautiful and well favored.—Genesis 29:16,17

Leah was the firstborn daughter of Laban. The meaning of her name is .."weary" and she is sometimes described as tender-eyed, meaning weak or dull eyed. This scriptural description of Leah indicates that she was "less beautiful" than her younger sister Rachel. A natural tendency for the sisters to compare and compete with each other seemed unavoidable.

Jacob first entered Leah’s life when he arrived in Haran in search of his mother’s brother Laban. Jacob showed no interest in Leah but immediately focused on her younger and more beautiful sister Rachel. Leah watched for seven years as Jacob willingly served Laban to earn Rachel’s hand in marriage. Undoubtedly the attraction between Jacob and Rachel was obvious and a constant reminder to Leah that she could not compare to Rachel. Leah may have secretly hoped that Jacob would see her differently over time and recognize that she was the firstborn, worthy of higher regard. But when the seven year period was over, Jacob’s determination to have Rachel as his wife had not waned.

The Deception

As the wedding feast was planned, Laban had a scheme that would successfully marry Jacob to Leah rather than Rachel. Laban probably intended to permit Rachel also to become Jacob’s wife, but Leah, being the older daughter, must marry first according to tradition. Laban could not have fulfilled his scheme unless both daughters were cooperative in their roles. Loyalty to their father and their desire to obey would have weighed heavily on the conscience of both Leah and Rachel, and ultimately they cooperated with Laban. His plan was to trick Jacob into believing he was marrying Rachel. As the festivities served as a distraction, Leah was heavily veiled and took Rachel’s place on the wedding night.

"And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her" (Genesis 29:23).

The deception was revealed to Jacob the next morning when he discovered Leah in place of Rachel. "In the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? Did not I serve with thee for Rachel? Wherefore then hast thou beguiled me?" (Genesis 29:25). If Leah had any hope of gaining Jacob’s affection, it was certainly lost when Jacob displayed obvious disappointment and an unrelenting desire for Rachel. The scriptures do not indicate that Jacob was aware of Leah’s feelings, and the consequences of the episode must have been very painful for her. However, Jacob focused on Laban and was pitifully disappointed to realize that his new father-in-law had deliberately taken advantage of him. The seeds of mistrust were planted deeply after this experience.

No possible remedies would change the events of the wedding night and Laban insisted on the tradition of the times, replying, "It must not be so done in our country, to give the younger before the firstborn" (Genesis 29:26). Jacob had served Laban for seven years and this was apparently the first time he had been informed of such a tradition! However, after Jacob’s confrontation and protest, Laban agreed that Jacob could have Rachel also for an additional seven years of service. Unlike the seven years for Leah, Rachel became Jacob’s wife at the beginning of the next seven years. As Jacob fulfilled his promise of service to Laban, Leah was constantly reminded that Jacob had not voluntarily chosen her as his wife and Jacob’s devotions and affections were on Rachel.

Leah and Jacob were both victims of the law of the firstborn. That Leah was honored as the firstborn must have reminded Jacob of the very reason he was forced to escape from his home. He had deliberately tricked Isaac to gain the blessing of the firstborn. Now Jacob’s predicament echoed the same lesson—the right of the firstborn! As for Leah, she must have questioned the benefits of being a firstborn, for though her rights had been fulfilled in a twisted way, the love of her husband could not be bought.

In an article in Zion’s Watch Tower titled "Rachel a Type of Zion," Pastor Russell observes some spiritual applications to Rachel and Leah: "Rachel seems to be a type of the Gospel church in many particulars; and her sister Leah would correspondingly represent fleshly Israel. Jacob served seven years for each of these, which might be understood as typifying the equality of the two ages—Jewish and Gospel—which we have already found to be of equal measure . . . as Rachel was the one chiefly loved and first promised, so the Gospel covenant, the most desirable, was made before `the Law’ covenant (Galatians 3:8,17) . . . though the latter was first recognized, and the children of the flesh born first (Romans 9:8; 1 Corinthians 10:18)." (R184) As God’s favor was withdrawn from Israel and given to the Gentiles, so Jacob’s affections were directed primarily to Rachel.

Leah Loved Less

"And when the LORD saw that Leah was hated [or loved less], he opened her womb: but Rachel was barren" (Genesis 29:31).

Jacob neglected Leah, but in spite of not being able to win Jacob’s favor, Leah was blessed with children. In fact, Leah probably conceived almost immediately after the marriage. Reuben was born, followed by Simeon, Levi, Judah, Issachar, and Zebulon. Six sons and also a daughter, Dinah, were born within the first seven years of Leah’s marriage. As Leah named her sons, she acknowledged God’s hand and overruling in the privilege of bearing children for Jacob. The names Leah assigned to her sons reflected her personal feelings, and her heartfelt void of Jacob’s love. Leah’s endless desire to win Jacob’s affections could not be concealed.

When her first son Rueben (meaning behold a son) was born, Leah said: "Surely the LORD hath looked unto my affliction; now therefore my husband will love me" (Genesis 29:32).

With the birth of her second son Simeon (meaning hearing), Leah said: "Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon" (Genesis 29:33).

When Leah’s third son Levi (meaning joining) was born, Leah said: "Now this time will my husband be joined unto me, because I have born him three sons: therefore was his name called Levi" (Genesis 29:34).

When Leah had conceived and her fourth son Judah (meaning praise) was born, Leah said: "Now will I praise the LORD: therefore she called his name Judah" (Genesis 29:35).

Indeed, the blessing of her fourth son, Judah, revealed Leah’s spiritual growth and her heart expression was praise to God. Leah had taken a large step in overcoming her self focus and she gave God the glory. Judah’s name in Hebrew means "praise." Unknowingly, Leah had been blessed with the privilege of mothering the lineage from which the savior of the world, Jesus Christ, would come.

After the birth of four sons, the scriptures inform us that Leah temporarily stopped bearing. During the time Leah had produced four sons, Rachel produced none, which increased the rivalry between the two sisters. "When Rachel saw that she bare Jacob no children, Rachel envied her sister" (Genesis 30:1). Jealousy also rose within Leah as she continued to observe her husband’s preference for Rachel.

Desperation

The mutual elements jealousy, competition and envy continued. Since Rachel had not conceived and was desperate to bless her husband with a son, she offered her handmaid Bilhah to Jacob, which resulted in the birth of two sons, Dan and Naphtali. Rachel’s heart sentiments were evident when she identified Leah, her sister, as her reason for wanting to succeed: "And Rachel said, With great wrestlings have I wrestled with my sister, and I have prevailed: and she called his name Naphtali (meaning wrestling)" (Genesis 30:8).

Even though Leah had mothered four sons already, the temptation to equal the efforts of her sister compelled her to offer her handmaid Zilpah to Jacob, and Gad was conceived. Zilpah also mothered a second son, and Leah named him Asher (meaning happy). But the attempt to follow Rachel’s example and use her handmaid to gain Jacob’s favor was to no avail. Perhaps this represents that God’s favor would not return to Israel until the time was right.

Thus far Jacob had been blessed with eight sons, four mothered by Leah, two by Bilhah, and two by Zilpah. Rachel remained barren. Though the names carefully assigned each child by Leah and Rachel reflected their feelings of the moment, the fact that the meanings of the names are expressly referred to in the scriptures probably is an indication that there is a deeper meaning pertaining to God’s plan.

The Mandrakes

The rivalry between the two sisters continued and was further demonstrated in the incident regarding the mandrakes. Rueben, a young boy desiring to please his mother, brought mandrakes to Leah. Mandrakes are an apple-like fruit, mentioned in the Old Testament only here (Genesis 30:14-16) and in Songs of Solomon 7:13, where they are associated with love. Jamieson, Fausset & Brown’s Commentary says on the latter scripture: "Hebrew, audaim, from a root meaning `to love’; love-apples, supposed to exhilarate the spirits and excite love." Rachel wished to have the mandrakes, perhaps supposing they would help her produce a son for Jacob.

Leah was indignant with the request. "Is it a small matter that thou hast taken my husband? and wouldest thou take away my son’s mandrakes also?" (Genesis 30:15). But Rachel knew Leah’s vulnerability, her desire to win Jacob’s affection, and suggested a bargain. Rachel offered Leah access to Jacob for the evening, in exchange for the mandrakes. And Leah knew Rachel’s vulnerability, her desire to conceive, both of them supposing the mandrakes would be helpful. So the trade satisfied both parties.

The episode reminds us a little of the bargain between Jacob and Esau, Jacob the younger valuing the promise attached to the birthright, to be a progenitor of the seed of blessing, just as Rachel the younger bargained for the items she considered helpful in producing seed. Indeed, a few verses later we read "God remembered Rachel . . . and she . . . bare a son" (Genesis 30:22-24). The son was Joseph, who pictured Christ, the seed of blessing.

Leah ("dull eyed") yielded the mandrakes to Rachel, just as Israel ("blinded") yielded to others the chief blessing of the Abrahamic promise. But as there was a residual blessing for Esau, an earthly blessing, so Leah secured something of value also. That evening she conceived her fifth son Issachar, and the subsequent verse says "Leah conceived again, and bare Jacob the sixth [and last] son" (Genesis 30:19). Leah’s six sons, as Keturah’s six sons, represent an earthly fruitage. But Rachel, like Sarah, after years of waiting, produced one who typified the spiritual seed, Christ.

After Jacob had served Laban for fourteen years and an additional six years to establish his own herds, Jacob yearned to return home. He had left his brother Esau in a state of anger and he wondered whether Esau would receive him in a brotherly fashion. Possibly the old wounds would be opened and lead to a dangerous confrontation. Jacob took no chances, and was particularly deliberate to protect Rachel. The handmaids and servants were placed first to meet any opposition or danger, next Leah and her sons, and finally Rachel and her son in the rear, in the safest position.

Growing in Faith

The Scriptures express Leah’s quickness to freely acknowledge God in her experiences and imply that she was faithful in prayer. She learned to accept and trust the overruling of God. Her faith would have given her strength when she lost her sister Rachel who died while giving birth. The irony of Rachel’s death must have been confusing for Leah and certainly a time to grow spiritually closer to God. Bearing children to Jacob was the object of Rachel’s desires and at the same time it was the cause of her death. Leah probably gave this set of circumstances prayerful consideration.

Though Leah no longer had to compete for her husband’s attention, she undoubtedly missed her sister. She was faithful to Jacob for over fifty years after Rachel died. In the end, Leah and Jacob were buried in the land of Canaan in the family cave in the field of Machpelah where Abraham and Sarah, and Isaac and Rebekah, were buried (Genesis 49:30,31).

God favored Leah with a prominent role in the history of his people, as the mother of six of the sons of Israel, and her life experiences became part of the tapestry of types and shadows of God’s plan. Though her role may be considered minor in comparison to other Bible characters, her name will be marked in the pages of eternity.