◄ Exodus 22:17 ►
If her father absolutely refuses to give her to him, the man still must pay an amount comparable to the bridal price of a virgin.
Study Bible
If her father absolutely refuses
The phrase "If her father absolutely refuses" underscores the patriarchal structure of ancient Israelite society, where the father held significant authority over his household, including decisions regarding his daughter's marriage. The Hebrew root for "refuses" (מָאֵן, ma'en) conveys a strong, deliberate decision, emphasizing the father's protective role and his right to make choices in the best interest of his daughter. This reflects the cultural and familial norms of the time, where marriage was not just a personal union but a familial alliance.

to give her to him
The phrase "to give her to him" indicates the transactional nature of marriage in ancient times, where a daughter was given in marriage by her father. This reflects the cultural understanding of marriage as a covenantal agreement involving families, not just individuals. The act of "giving" signifies the father's consent and blessing, which were crucial for the legitimacy of the marriage.

he must pay an amount in silver
The requirement that "he must pay an amount in silver" highlights the economic aspects of marriage agreements in ancient Israel. Silver, a common medium of exchange, was used to fulfill obligations and demonstrate the suitor's commitment and ability to provide. This payment served as compensation for the father's loss of his daughter's labor and presence in the household, ensuring that the family was not left disadvantaged.

equal to the bride price for virgins
The "bride price for virgins" refers to the customary payment made to the bride's family, acknowledging her value and purity. In Hebrew culture, virginity was highly esteemed, and the bride price reflected this societal value. The term "bride price" (מֹהַר, mohar) is rooted in the idea of a dowry or gift, symbolizing the suitor's respect and honor for the bride and her family. This practice ensured that the marriage was entered into with seriousness and respect, safeguarding the dignity and future of the woman involved.

Persons / Places / Events
1. Father
The patriarchal figure in the family who holds authority over his daughter's marriage decisions.

2. Daughter
The young woman whose marriage is being negotiated, reflecting the cultural norms of ancient Israel.

3. Suitor
The man seeking to marry the daughter, who must respect the father's decision.

4. Bride Price
A customary payment made by the suitor to the bride's family, symbolizing commitment and responsibility.

5. Ancient Israel
The cultural and historical context in which these laws were given, reflecting societal norms and values.
Teaching Points
Authority and Responsibility
The father's role in this passage highlights the importance of parental guidance and authority in marriage decisions, reflecting a protective and responsible approach to family leadership.

Respect for Family Structure
The suitor's obligation to pay the bride price even if the marriage does not occur underscores the respect for family structures and the seriousness of marriage intentions.

Cultural Context and Modern Application
While the cultural practices of ancient Israel differ from today, the underlying principles of respect, responsibility, and family involvement in marriage decisions remain relevant.

Valuing Women
The bride price signifies the value and respect accorded to women, challenging us to uphold the dignity and worth of women in all societal interactions.

Commitment and Integrity
The requirement for the suitor to fulfill his financial obligation even if the marriage is refused teaches the importance of integrity and commitment in relationships.
Bible Study Questions
1. How does the role of the father in Exodus 22:17 reflect the broader biblical theme of parental authority and responsibility?

2. In what ways can the principle of the bride price be applied to modern relationships to ensure respect and commitment?

3. How do the laws in Exodus 22:17 protect the dignity and value of women, and how can we apply these principles today?

4. What are the similarities and differences between the cultural context of marriage in ancient Israel and contemporary practices, and how can we bridge these in our understanding?

5. How do the teachings in Exodus 22:17 connect with New Testament principles on marriage, and what practical lessons can we draw for our own relationships?
Connections to Other Scriptures
Genesis 34
The account of Dinah and Shechem provides context for the importance of family consent in marriage.

Deuteronomy 22
Offers additional laws regarding marriage and sexual conduct, emphasizing the protection of women.

1 Corinthians 7
Discusses marriage principles in the New Testament, highlighting the importance of mutual consent and respect.

Matthew 19
Jesus' teaching on marriage underscores the sanctity and seriousness of the marital covenant.
Sermons
LessonsG. Hughes, B. D.Exodus 22:16-17
Want of WarinessScientific IllustrationsExodus 22:16-17
AbominationsJ. Orr Exodus 22:16-21
People
Moses
Places
Mount Sinai
Topics
Absolutely, Account, Bride-price, Dower, Dowry, Equal, Equivalent, Marriage, Money, Pay, Payment, Present, Refuse, Refuses, Regular, Utterly, Virgins, Weigh
Dictionary of Bible Themes
Exodus 22:1-17

     5492   restitution

Exodus 22:16-17

     5325   gifts
     5654   betrothal
     5740   virgin

Library
Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas …
Philip Schaff—The Seven Ecumenical Councils

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40), …
J. W. McGarvey—The Four-Fold Gospel

Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all …
J. W. McGarvey—The Four-Fold Gospel

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1). …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king, …
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members, …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated …
J. W. McGarvey—The Four-Fold Gospel

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains …
Archpriest John Iliytch Sergieff—On the Christian Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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