When Abraham’s servant met Rebekah, she was drawing water from the well. The shepherds of Nahor watered their flocks in the troughs adjacent to the well. Whether Rebekah intended to water Laban’s flock that day is less interesting than God’s interruption of her life.
Now the young woman was very beautiful to behold, a virgin; no man had known her. And she went down to the well, filled her pitcher, and came up. And the servant ran to meet her, and said, ‘Please let me drink a little water from your pitcher.’ So she said, ‘Drink my lord.’ Then she quickly let her pitcher down to her hand, and gave him a drink. And when she had finished giving him a drink, she said, ‘I will draw water for your camels, also until they have finished drinking.’
God chose Rebekah to be Isaac’s wife. He identified her exactly in the manner requested by Abraham’s servant: a young woman would give him a drink of water at the city well (Genesis 24:13-14). Why did God choose Rebekah and not one of the other women in Nahor? The Bible doesn’t say, but likely her background and character had something to do with His decision.
At the time Abraham was seeking a wife for his son, Isaac was already a successful sheepherder. He owned thousands of small cattle (sheep and goats) and “continued to live as a nomadic herder, residing in a tent he inherited from his parents (Genesis 24:67) and wandering in the same circuit as his father.” Rebekah’s relatives were also herders, and she likely tended flocks as a young girl. Her older brother managed the family business, so it’s probable that Rebekah was a competent shepherdess at the time of her betrothal.
Rebekah’s name means a “row of tied animals”  and reflects her pastoral heritage. “Milking in preindustrial societies was done by setting the ewes and does one opposite the other and tying them in pairs by a long rope, creating two long rows.” Perhaps Rebekah’s parents thought orderly rows of sheep a lovely sight because her name carries the additional meaning of captivatingly beautiful.
Rebekah’s understanding of nomadic life, experience in tending sheep, and generous nature made her an ideal wife for Isaac. That they had an affectionate relationship and that Isaac took no other wives, handmaids or concubines speaks highly of their marriage.
After marrying, Rebekah would have managed Isaac’s household. Instead of tending sheep, Rebekah would have dealt primarily with sheep products: wool, milk, meat and skins. “Dairy products constituted an important category of food in ancient Israel. Whenever possible, milk was drunk to quench thirst…and it was available in abundance for consumption and processing.” Like the wives of other sheepherders, Rebekah would have made yogurt, butter, curds, and dry cheese. She would have prepared lamb and game for special meals that included meat.
Sheep were shorn once a year. “Shearing was an event that brought together many people who were engaged in controlling and shearing the animals, and like during the gathering of other crops, it was an occasion for great celebration (1Sam.25, 2 Sam 13:23-28) during which food and drinks were offered.” Likely Isaac, Rebekah, Isaac’s employees and their wives enjoyed the festivities at shearing time. Once the wool was cut, it had to be cleaned, spun into yarn and woven into fabric—activities that would have been familiar to Rebekah.
Leaving Her Family
Did Rebekah have doubts about marrying a man she’d never met? Did she regret leaving Nahor and all that was familiar? When her mother and brother asked her, “Will you go with this man?” she answered, “I will go.” The decision was Rebekah’s, and, for several reasons, I believe she left with confidence in the future.
- She expected to marry and become part of her husband’s life. In Rebekah’s culture, parents arranged marriages for their children and formalized negotiations with gifts and pledges. Young women prepared themselves to become wives and mothers because the role of wife and mother was important, as her family acknowledged.
“Our sister, may you become the mother of thousands of ten thousands; and may your descendants possess the gates of those who hate them” (Genesis 24:60).
- God brought Isaac and Rebekah together. He identified Rebekah in a word-by-word fulfillment of the servant’s prayer. Everyone immediately involved—the servant, Rebekah, her brother, mother and father—acknowledged that God orchestrated the match.
“. . . The thing comes from the LORD; we cannot speak to you either bad or good Here is Rebekah before you, take her and go, and let her be your master’s son’s wife, as the LORD has spoken” (Genesis 24:50-51).
- Rebekah saw evidence of a good life ahead. Jewelry and clothing
presented by a wealthy suitor paid for the privilege of taking a valuable daughter from her family. The splendor of the gifts the suitor presented was a foretaste of what was in store for the bride.
“Then the servant brought out jewelry of silver, jewelry of gold, and clothing, and gave them to Rebekah. He also gave precious things to her brother and to her mother” (Genesis 24: 52-53).
- Rebekah didn’t make the journey alone. She had a support group. Her traveling companions (her nurse and her maids) had shared her life in Nahor and would share her life in Canaan.
“Then Rebekah and her maids arose, and they rode on the camels and followed the man” (Genesis 24: 61).
Practical lessons drawn from Rebekah’s life
As the Christian’s life is about change, suggested reasons Rebekah left in confidence are helpful insights. Christians are dedicated to moving toward the Kingdom of God and becoming more like Jesus Christ. That often means leaving what’s comfortable for something new. Knowing this is God’s will, just as Rebekah did, leads to a wonderful future, and inspires confidence. When God provides a support group of like-minded friends to share the journey, it is particularly gratifying.—Mary Hendren
 Borowski, Oded, Every Living Thing, Alta Mira Press, 1998, p.44.
 Ibid., p.48.
 Ibid., pp.53, 44; also Lockyer, Herbert, All the Women of the Bible, p.135.
 Ibid., p.53
 Lockyer, p.135.
 Borowski, Every Living Thing, p. 54.
 Ibid., p.73.