Rachel

Her name means: “Ewe” (female sheep or lamb)

Her character: Manipulated by her father, she had little say over her own life circumstances and relationships. But rather than dealing creatively with a difficult situation, Rachel behaved like a perpetual victim, responding to sin with yet more sin, making things worse by competing with her sister Leah and deceiving her father Laban in return.
Her sorrow: That her longing for children ultimately led to her death in childbirth.
Her joy: That her husband cherished her and would do whatever was in his power to make her happy.
Key Scriptures: Genesis 29-35; Jeremiah 31:15; Matthew 2:18

Her Story

Was it better to have love but no children or to be unloved and yet mother to a house full of sons? The question battered Rachel like a strong wind slamming the same door over and over.

Leah had just given birth to her fourth son, Judah. In her joy she had shouted, “I will praise the Lord!” Her firstborn, Reuben, meant “See, a Son”; Simeon, “One Who Hears”; and Levi, “Attached,” as though Jacob could ever be attached to his plain wife! Rachel was sick to death of this habit her sister had of naming her sons in ways that emphasized Rachel’s own barrenness.

Leah had become Jacob’s wife through her father’s treachery, but Rachel had captured his love from their first meeting at the well outside Haran. Every touch communicated his favor. Yet favor could not make children any more than wishing could make wealth. Rachel should have been his first, his only wife, just as Aunt Rebekah was Uncle Isaac’s only wife.

Rachel’s father, Laban, had promised her to his nephew, Jacob, provided he work for him for seven years. Seven years was a long time to wait for a wife, yet Jacob had thought it a good bargain. And that made Rachel love him all the more.

But as the wedding day approached, Laban hatched a scheme to trick seven more years of labor out of Jacob. Rachel’s day of happiness dissolved the moment Laban instructed her older sister, Leah, to disguise herself in Rachel’s wedding garments.

After dark he led Leah, veiled, to Jacob’s tent, and the two slept together as man and wife. As the first light crept across the tent floor, Jacob reached again for Rachel only to find Leah at his side. Laban’s treachery stung him. It was beyond belief. Even so, despite the recriminations and the tears, the marriage could not be undone.

But Rachel felt undone, her blessing seized by stealth. Laban’s convoluted plan, however, was still unfolding. He struck another bargain, giving Rachel to Jacob the very next week in exchange for seven more years of labor. So now the two sisters lived uneasily together, Leah’s sons a grating reminder that Rachel, the second wife, was cheated still.

“Give me children, or I’ll die,” Rachel screamed at Jacob one day—as though he could take the place of God and open her womb. So she gave him Bilhah, her maid, who conceived and bore her two sons. When Napthali, the second son, was born, Rachel proclaimed to anyone who would listen, “I have had a great struggle with my sister, and I have won.” But the wrestling match between Rachel and Leah was far from over.  Rachel’s bitterness again eased when she herself gave birth to a son, naming him Joseph, meaning “May He Add”—a prophetic prayer that Yehovah God would add yet another child to her line.

Then one day Yehovah God spoke to Jacob, telling him to return to the land of Isaac, his father. More than twenty years earlier, Jacob had wrestled the blessing from Esau and then had fled his murderous wrath. Had the long years paid him back twofold? Had Laban’s treachery and the wrestling match between Rachel and Leah reminded him of his own struggles with his brother? Would God—and Esau—call it even? Only the Lord could protect him in this matter with his brother.

As Jacob gathered his flocks, his servants, and his children, preparing to leave, Rachel stole her father’s household gods, small idols thought to ensure prosperity. After ten days on the road, Laban overtook them in the hill country of Gilead, accusing his son-in-law of theft. Unaware of Rachel’s deceit, Jacob invited Laban to search the camp, promising to put to death anyone discovered with the idols.

Having learned a trick or two from her crafty father, Rachel tucked the idols into a saddle and then sat on it. When Laban entered her tent, she greeted him with a woman’s ruse, saying, “Don’t be angry, my lord, that I cannot stand up in your presence; I’m having my period.” Her trick worked, much as Jacob’s had when he deceived his own father, and Laban finally gave up the search. Later, Jacob made sure that all the old idols were purged from his household.

As they made their way across the desert, Jacob faced his brother Esau, and the two reconciled. But tragedy soon overtook them as Rachel struggled to give birth to a second son, the answer to her many prayers. Ironically, the woman who once said she would die unless she had children was now dying because of a child. Rachel’s last words, “He is Ben-Oni, the son of my trouble,” capture her anguish at the birth of this son.  But Jacob gathered the infant in his arms and with a father’s tenderness renamed him Benjamin, “Son of My Right Hand.”

Like her husband, the beautiful Rachel had been both a schemer and the victim of schemes. Tricked by her own father, she viewed her children as weapons in the struggle with her sister. As so often happens, the lessons of treachery and competition were passed from generation to generation. Rachel’s own son, Joseph, would suffer grievously as a result, being sold into slavery by his half brothers, Leah’s sons.

Yet Yehovah God would remain faithful. Through a remarkable set of twists and turns, Rachel’s Joseph would one day rule Egypt, providing a refuge for his father and brothers in the midst of famine. Step by step, in ways impossible to foresee, God’s plan was unfolding—a plan to heal divisions, put an end to striving, and restore hope. Using people with mixed motives and confused desires (the only kind of people there are), he was revealing his grace and mercy, never once forsaking his promise to the children of Israel.

Her Promise

Genesis 30:22 says, “Yehovah God remembered Rachel; he listened to her and opened her womb.” God remembered Rachel, but he had never really forgotten her. When the Bible uses the word remember, it doesn’t mean that God forgets and then suddenly recalls—as if the all-knowing, all-powerful Yehovah God creator of the universe suddenly hits his forehead with the heel of his hand and says, “Oops! I forgot all about Rachel. I’d better do something quickly!”

No, when the Bible says Yehovah God remembers something, it expresses God’s love and compassion for his people. It reminds us of God’s promise never to abandon us or leave us without support or relief. He will never forsake us. He will never forget us. He will always remember us.