Catholic Commentary
Seduction of an Unbetrothed Virgin
16“If a man entices a virgin who isn’t pledged to be married, and lies with her, he shall surely pay a dowry for her to be his wife.17If her father utterly refuses to give her to him, he shall pay money according to the dowry of virgins.
Exodus 22:16–17 establishes that a man who seduces an unbetrothed virgin must pay her bride-price and marry her, or if her father refuses the marriage, he must still pay the full bride-price as restitution. The law protects the woman's economic security and marriageability by imposing mandatory financial liability on the seducer, whether or not marriage results.
Sexual union rewires relationships whether you intend it to—the law won't let a man walk away pretending nothing happened.
Catholic tradition uniquely illuminates this passage through its integrated theology of the body, its reading of law as pedagogical (the law as paidagōgos, Gal 3:24), and its nuptial theology rooted in Scripture and developed by the Magisterium.
The Theology of the Body: St. John Paul II's Theology of the Body (1979–1984) provides the deepest Catholic framework for these verses. He argues that the human body has a "nuptial meaning" — it is ordered toward self-gift, toward the total giving of one person to another in an irrevocable covenant. Exodus 22:16–17 enshrines this intuition in positive law: sexual union is not a transaction but a pledge of the whole self, and the law enforces what the body itself "speaks." The Catechism teaches that "the sexual act must take place exclusively within marriage" (CCC 2390) precisely because outside of it, sexual union becomes a lie — the body says "total gift" while the will withholds commitment.
The Pedagogical Function of the Law: St. Thomas Aquinas (Summa Theologiae I-II, q. 99, a. 2) teaches that the moral precepts of the Old Law embody the natural law, while judicial precepts apply it to specific social circumstances. This law falls into the latter category but rests on the former: the natural law principle that sexual union carries covenantal weight. The Mosaic ordinance did not create this obligation; it recognized and enforced what is written on the human heart (Rom 2:15).
Patristic Witness: St. Augustine, commenting on the moral structure of such laws, notes that even pagan societies recognized that the seduction of a virgin was a wrong demanding remedy (De civitate Dei II.4). The law's insistence on either marriage or financial restitution — not mere apology — reflects the Catholic understanding that justice is not merely interior but must be enacted in concrete, embodied reparation.
Nuptial Typology: The Catechism (CCC 1612) teaches that the covenant of marriage "is an image of the Covenant of God with his people." This passage, when read within that tradition, becomes a foreshadowing of how seriously God takes his own covenantal "betrothal" to humanity — and how costly the remedy for its violation would be.
This ancient case law speaks with striking directness into a culture that has radically severed sexual intimacy from commitment and consequence. Contemporary Catholic readers are invited to see in these verses not a primitive property law but a prophetic counter-witness: the body is not morally neutral territory. Every act of sexual intimacy makes a claim — a claim the law of Moses refused to let men walk away from, and that Christian anthropology deepens rather than abolishes.
For young Catholics navigating a "hook-up culture," Exodus 22:16–17 names what that culture denies: that sexual union restructures persons and relationships whether or not either party intends it to. The law's insistence that the man bear responsibility — financially, socially, permanently — is a direct challenge to the modern temptation to treat sexual sin as victimless or easily undone.
For those who carry wounds from past sexual sin — whether as the one seduced or the seducer — the passage also points toward restorative justice: genuine repentance includes making concrete reparation where possible, and entrusting to God what cannot be undone. The God who in Hosea re-woos the violated bride offers healing, not condemnation, to those who return.
Commentary
Exodus 22:16 — "If a man entices a virgin who isn't pledged to be married, and lies with her, he shall surely pay a dowry for her to be his wife."
The Hebrew verb translated "entices" (פָּתָה, pathah) is significant: it connotes persuasion, seduction, and even deception — an act by which the man takes the initiative and bears primary moral responsibility. The law does not treat this as morally equivalent to rape (cf. Deut 22:25–27, which prescribes death for the rapist), but neither does it treat it as morally neutral. The woman's consent, while implied by the word pathah rather than the language of force, does not dissolve the man's obligation. The ancient world offered a woman outside of marriage almost no social or economic protection; her value in the marriage market — her mohar (bride-price, "dowry" here) — represented her future security. By "lying with her," the man has consumed that security. The law's immediate remedy is marriage: "he shall surely pay a dowry for her to be his wife." The verb mohar yimhārenāh is emphatic in Hebrew, a doubled construction underscoring the unconditional nature of the obligation. Sexual union is presumed to initiate a marital bond; what the body has joined, the law insists must be ratified covenantally.
Exodus 22:17 — "If her father utterly refuses to give her to him, he shall pay money according to the dowry of virgins."
Here the father's authority as paterfamilias is acknowledged — he retains the right to refuse the marriage, perhaps because the man is morally unsuitable, or because the match would be harmful to the daughter. Yet even paternal refusal does not release the seducer from financial liability. He must still pay the full mohar — the standard bride-price for a virgin — as restitution. Deuteronomy 22:29 specifies this amount as fifty shekels of silver. The logic is restorative justice: the man has diminished the woman's marriageability and her family's social standing; he must compensate the loss whether or not a marriage follows.
Typological and Spiritual Senses:
The Church Fathers read the entire Mosaic law through a Christological lens. At the literal level, this law is a landmark of ancient Near Eastern jurisprudence, more protective of women than many contemporary codes. At the allegorical level, however, the relationship between the seducing man and the virgin resonates with the prophetic image — found throughout Hosea, Jeremiah, and Ezekiel — of Israel as a virgin bride whom God woos and who is vulnerable to seduction by false gods. The "enticement" () of Exodus 22:16 is the same word used in Hosea 2:14, where God himself says, "I will (pathah) her, and bring her into the wilderness, and speak tenderly to her." God, the true Bridegroom, re-entices Israel away from her seducers and back into covenantal fidelity. The dowry God pays is not silver but the blood of the New Covenant — an infinitely greater . Christ, who pays the ultimate bride-price for the Church-Bride (Eph 5:25–27), transforms this judicial ordinance into a prefiguration of the Paschal Mystery itself.