TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 7:6–23. His four-level outline is real structure in the source text, so it is rendered as structure.
Solomon here, to enforce the caution he had given against the sin of whoredom, tells a story of a young man that was ruined to all intents and purposes by the enticements of an adulterous woman. Such a story as this would serve the lewd profane poets of our age to make a play of, and the harlot with them would be a heroine; nothing would be so entertaining to the audience, nor give them so much diversion, as her arts of beguiling the young gentleman and drawing in the country squire; her conquests would be celebrated as the triumphs of wit and love, and the comedy would conclude very pleasantly; and every young man that saw it acted would covet to be so picked up. Thus fools make a mock at sin. But Solomon here relates it, and all wise and good men read it, as a very melancholy story. The impudence of the adulterous woman is very justly looked upon, by all that have any sparks of virtue in them, with the highest indignation, and the easiness of the young man with the tenderest compassion; and the story concludes with sad reflections, enough to make all that read and hear it afraid of the snares of fleshly lusts and careful to keep at the utmost distance from them. It is supposed to be a parable, or imagined case, but I doubt it was too true, and, which is worse, that notwithstanding the warning it gives of the fatal consequences of such wicked courses it is still too often true, and the agents for hell are still playing the same game and with similar success.
Solomon was a magistrate, and, as such, inspected the manners of his subjects, looked often through his casement, that he might see with his own eyes, and made remarks upon those who little thought his eye was upon them, that he might know the better how to make the sword he bore a terror to evil-doers. But here he writes as a minister, a prophet, who is by office a watchman, to give warning of the approach of the enemies, and especially where they lie in ambush, that we may not be ignorant of Satan's devices, but may know where to double our guard. This Solomon does here, where we may observe the account he gives,
I.Of the person tempted, and how he laid himself open to the temptation, and therefore must thank himself if it end in his destruction.
1.He was a young man, Pro 7:7. Fleshly lusts are called youthful lusts (Ti2 2:22), not to extenuate them as tricks of youth, and therefore excusable, but rather to aggravate them, as robbing God of the first and best of our time, and, by debauching the mind when it is tender, laying a foundation for a bad life ever after, and to intimate that young people ought in a special manner to fortify their resolutions against this sin.
2.He was a young man void of understanding, that went abroad into the world, not principled as he ought to have been with wisdom and the fear of God, and so ventured to sea without ballast, without pilot, cord, or compass; he knew not how to depart from evil, which is the best understanding, Job 28:28. Those become an easy prey to Satan who, when they have arrived to the stature of men, have scarcely the understanding of children.
3.He kept bad company. He was a young man among the youths, a silly young man among the simple ones. If, being conscious of his own weakness, he had associated with those that were older and wiser than himself, there would have been hopes of him. Christ, at twelve years old, conversed with the doctors, to set young people an example of this. But, if those that are simple choose such for their companions as are like themselves, simple they will still be, and hardened in their simplicity.
4.He was sauntering, and had nothing to do, but passed through the street as one that knew not how to dispose of himself. One of the sins of filthy Sodom was abundance of idleness, Eze 16:49. He went in a starched stately manner, so (it is said) the word signifies. He appeared to be a nice formal fop, the top of whose accomplishments was to dress well and walk with a good air; fit game for that bird of prey to fly at.
5.He was a night-walker, that hated and scorned the business that is to be done by day-light, from which the evening calls men in to their repose; and, having fellowship with the unfruitful works of darkness, he begins to move in the twilight in the evening, Pro 7:9. And he chooses the black and dark night as fittest for his purpose, not the moonlight nights, when he might be discovered.
6.He steered his course towards the house of one that he thought would entertain him, and that he might be merry with; he went near her corner, the way to her house (Pro 7:8), contrary to Solomon's advice (Pro 5:8), Come not night the door of her house. Perhaps he did not know it was the way to an infamous house, but, however, it was a way that he had no business in; and when we have nothing to do the devil will quickly find us something to do. We must take heed, not only of idle days, but of idle evenings, lest they prove inlets to temptation.
II.Of the person tempting, not a common prostitute, for she was a married wife (Pro 7:19), and, for aught that appears, lived in reputation among her neighbours, not suspected of any such wickedness, and yet, in the twilight of the evening, when her husband was abroad, abominably impudent. She is here described,
1.By her dress. She had the attire of a harlot (Pro 7:10), gaudy and flaunting, to set her off as a beauty; perhaps she was painted as Jezebel, and went with her neck and breasts bare, loose, and en deshabille. The purity of the heart will show itself in the modesty of the dress, which becomes women professing godliness.
2.By her craft and management. She is subtle of heart, mistress of all the arts of wheedling, and knowing how by all her caresses to serve her own base purposes.
3.By her temper and carriage. She is loud and stubborn, talkative and self-willed, noisy and troublesome, wilful and headstrong, all tongue, and will have her saying, right or wrong, impatient of check and control, and cannot bear to be counselled, much less reproved, by husband or parents, ministers or friends. She is a daughter of Belial, that will endure no yoke.
4.By her place, not her own house; she hates the confinement and employment of that; her feet abide not there any longer than needs must. She is all for gadding abroad, changing place and company. Now is she without in the country, under pretence of taking the air, now in the streets of the city, under pretence of seeing how the market goes. She is here, and there, and every where but where she should be. She lies in wait at every corner, to pick up such as she can make a prey of. Virtue is a penance to those to whom home is a prison.
III.Of the temptation itself and the management of it.
She met the young spark. Perhaps she knew him; however she knew by his fashions that he was such a one as she wished for; so she caught him about the neck and kissed him, contrary to all the rules of modesty (Pro 7:13), and waited not for his compliments or courtship, but with an impudent face invited him not only to her house, but to her bed.
1.She courted him to sup with her (Pro 7:14, Pro 7:15): I have peace-offerings with me. Hereby she gives him to understand,
(1.)Her prosperity, that she was compassed about with so many blessings that she had occasion to offer peace-offerings, in token of joy and thankfulness; she was before-hand in the world, so that he needed not fear having his pocket picked.
(2.)Her profession of piety. She had been today at the temple, and was as well respected there as any that worshipped in the courts of the Lord. She had paid her vows, and, as she thought, made all even with God Almighty, and therefore might venture upon a new score of sins. Note, The external performances of religion, if they do not harden men against sin, harden them in it, and embolden carnal hearts to venture upon it, in hopes that when they come to count and discount with God he will be found as much in debt to them for their peace-offerings and their vows as they to him for their sins. But it is sad that a show of piety should become the shelter of iniquity (which really doubles the shame of it, and makes it more exceedingly sinful) and that men should baffle their consciences with those very things that should startle them. The Pharisees made long prayers, that they might the more plausibly carry on their covetous and mischievous provisions. The greatest part of the flesh of the peace-offerings was by the law returned back to the offerers, to feast upon with their friends, which (if they were peace-offerings of thanksgiving) was to be all eaten the same day and none of it left until the morning, Lev 7:15. This law of charity and generosity is abused to be a colour for gluttony and excess: "Come," says she, "come home with me, for I have good cheer enough, and only want good company to help me off with it." It was a pity that the peace-offerings should thus become, in a bad sense, sin-offerings, and that what was designed for the honour of God should become the food and fuel of a base lust. But this is not all. (4.) To strengthen the temptation,
[1.]She pretends to have a very great affection for him above any man: "Therefore, because I have a good supper upon the table, I came forth to meet thee, for no friend in the world shall be so welcome to it as thou shalt, Pro 7:15. Thou art he whom I came on purpose to seek, to seek diligently, came myself, and would not send a servant." Surely he cannot deny her his company when she put such a value upon it, and would take all this pains to obtain the favour of it. Sinners take pains to do mischief, and are as the roaring lion himself; they go about seeking to devour, and yet pretend they are seeking to oblige.
[2.]She would have it thought that Providence itself countenanced her choice of him for her companion; for how quickly had she found him whom she sought!
2.She courted him to lie with her. They will sit down to eat and drink, and then rise up to play, to play the wanton, and there is a bed ready for them, where he shall find that which will be in all respects agreeable to him. To please his eye, it is decked with coverings of tapestry and carved works, exquisitely fine; he never saw the like. To please his touch, the sheets are not of home-spun cloth; they are far-fetched and dear bought; they are of fine linen of Egypt, Pro 7:16. To gratify his smell, it is perfumed with the sweetest scents, Pro 7:17. Come, therefore, and let us take our fill of love, Pro 7:18. Of love, does she say? Of lust she means, brutish lust; but it is a pity that the name of love should be thus abused. True love is from heaven; this is from hell. How can those pretend to solace themselves and love one another who are really ruining themselves and one another?
3.She anticipated the objection which he might make of the danger of it. Is she not another man's wife, and what if her husband should catch them in adultery, in the very act? he will make them pay dearly for their sport, and where will the solace of their love be then? "Never fear," says she, "the good man is not at home" (Pro 7:19); she does not call him her husband, for she forsakes the guide of her youth and forgets the covenant of her God; but "the good man of the house, whom I am weary of." Thus Potiphar's wife, when she spoke of her husband, would not call him so, but he, Gen 39:14. It is therefore with good reason taken notice of, to Sarah's praise, that she spoke respectfully of her husband, calling him lord. She pleases herself with this that he is not at home, and therefore she is melancholy if she have not some company, and therefore whatever company she has she may be free with them, for she is from under his eye, and he shall never know. But will he not return quickly? No: "he has gone a long journey, and cannot return on a sudden; he appointed the day of his return, and he never comes home sooner than he says he will. He has taken a bag of money with him, either," (1.) "To trade with, to buy goods with and he will not return till he has laid it all out. It is a pity that an honest industrious man should be thus abused, and advantage taken of his absence, when it is upon business, for the good of his family." Or, (2.) "To spend and revel with." Whether justly or not, she insinuates that he was a bad husband; so she would represent him, because she was resolved to be a bad wife, and must have that for an excuse; it is often groundlessly suggested, but is never a sufficient excuse. "He follows his pleasures, and wastes his estate abroad" (says she), "and why should not I do the same at home?"
IV.Of the success of the temptation.
Promising the young man every thing that was pleasant, and impunity in the enjoyment, she gained her point, Pro 7:21. It should seem, the youth, though very simple, had no ill design, else a word, a beck, a wink, would have served, and there would have been no need of all this harangue; but though he did not intend any such thing, nay, had something in his conscience that opposed it, yet with her much fair speech she caused him to yield. His corruptions at length triumphed over his convictions, and his resolutions were not strong enough to hold out against such artful attacks as these, but with the flattery of her lips she forced him; he could not stop his ear against such a charmer, but surrendered himself her captive. Wisdom's maidens, who plead her cause, and have reason on their side, and true and divine pleasures to invite men to, have a deaf ear turned to them, and with all their rhetoric cannot compel men to come in, but such is the dominion of sin in the hearts of men that its allurements soon prevail by falsehood and flattery. With what pity does Solomon here look upon this foolish young man, when he sees him follow the adulterous woman! (1.) He gives him up for gone; alas! he is undone. he goes to the slaughter (for houses of uncleanness are slaughter-houses to precious souls); a dart will presently strike through his liver; going without his breast-plate, he will receive his death's wound, Pro 7:23. It is his life, his precious life, that is thus irrecoverably thrown away, he is perfectly lost to all good; his conscience is debauched; a door is opened to all other vices, and this will certainly end in his endless damnation. (2.) That which makes his case the more piteous is that he is not himself aware of his misery and danger; he goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is led to the pasture when he is led to the slaughter; the fool (that is, the drunkard, for, of all sinners, drunkards are the greatest fools) is led to the correction of the stocks, and is not sensible of the shame of it, but goes to it as if he were going to a play. The bird that hastes to the snare looks only at the bait, and promises herself a good bit from that, and considers not that it is for her life. Thus this unthinking unwary young man dreams of nothing but the pleasures he shall have in the embraces of the harlot, while really he is running headlong upon his ruin. Though Solomon does not here tell us that he put the law in execution against this base harlot, yet we have no reason to think but that he did, he was himself so affected with the mischief she did and had such an indignation at it.
Historical interpretation
Three Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
With a provocative movement of a prostitute, with a disrupted gait through delights, with wandering eyes, and with playful darting of her eyelids, she captures the precious souls of young men (for the eye of a prostitute is a snare of a sinner), and with doubtful perception, she accosts anyone passing by in the corner of her house, with charming words, causing the hearts of young men to flutter, restless at home, wandering in the streets, prodigal with kisses, cheap in modesty, rich in attire, painted cheeks. For indeed, since it cannot possess true beauty of nature, it entices with the appearance of affected beauty through false dyes, not truth. Adorned with a company of vices and surrounded by a chorus of wickedness, the leader of crimes attacks the wall of the human mind with such contrivances of words: 'Peace offering is to me; today I fulfill my vows.' For this reason, I have advanced to meet you, desiring to find your face. I have woven my bed with fine linen and spread carpets from Egypt. I have spread my bed with saffron, and my house with cinnamon. Come, let us enjoy friendship until dawn; come, and let us wrestle with desire. For through the mouth of Solomon we see this form of harlot expressed. For what is more similar to harlotry than secular pleasure, which enters through the window of its house, tempting the eyes with its first enticements; and it quickly penetrates if you, looking out into the street, namely the public ways of those passing by, do not direct the gaze of your mind to the internal mysteries of the law. She certainly is the one who, like a kind of bed woven with stronger ties, has entangled us in the bonds of a community, so that whoever reclines on it is bound; and she covers the surface of her body with the veil of shameful deceit, to seduce the minds of young men in the absence of her husband, that is, by disregarding the law. For the law is absent for those who commit sins, for if it were present, they would not commit them; and therefore it says: For my husband is not at home: he has taken the longest journey, with a bundle of money received in his hand. What shall I say this is, except perhaps because the rich think there is nothing that does not yield to their money, and they want the law to be for sale in their favor? Pleasure spreads its own scents, because it does not have the scent of Christ, it displays treasures, promises kingdoms, guarantees continuous loves, offers unknown sexual encounters, disciplines without a tutor, conversations without a monitor, a life without worries, soft sleep, insatiable desire. Seducing him, she said, with many flattering words, and binding him with the snares of her lips, she led him home. But he, following her, is caught in a trap.... There, there was a commotion of feasting, the clamor of those singing, the violence of those arguing, the harmony of those dining, the noise of those dancing, the laughter of those laughing, the applause of those reveling, everything confused, nothing in the order of nature.
Uncircumcised in smell and touch are those who are steeped in ointment and various odors, who pursue the embraces of a harlot, sprinkling their bed with myrrh, aloes and cinnamon.
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Summary
Proverbs 7:15 captures the strange woman's cunning and highly manipulative rhetoric as she actively intercepts and entices a naive young man. Her words, "Therefore came I forth to meet thee, diligently to seek thy face, and I have found thee," are a masterclass in deceptive flattery, designed to make the victim feel uniquely desired, validate his presence, and create a false sense of providential encounter. This verse vividly illustrates how temptation often presents itself as a personalized, urgent, and seemingly fated opportunity, disarming defenses and drawing the unsuspecting deeper into a destructive embrace.
Context
Literary Context
Proverbs 7:15 is a pivotal moment within a detailed, extended cautionary narrative (Proverbs 7:6-27), delivered by a father-figure of wisdom to his son. This specific verse records the seductive words of the "strange woman," who personifies Folly and illicit desire. Immediately preceding this, in Proverbs 7:14, she claims to have fulfilled peace offerings, implying ritual purity and an abundance of food from the sacrifice. This detail is crucial; it provides a veneer of religious legitimacy and an enticing invitation to a feast, making her subsequent proposition in Proverbs 7:15 appear less scandalous and more appealing to the "simple" or "naive" young man described in Proverbs 7:7. The narrative meticulously details her calculated approach, from her attire and demeanor to her persuasive words, all designed to ensnare him.
Historical & Cultural Context
In ancient Israelite society, a respectable woman's public behavior was characterized by modesty and discretion. For a woman to actively "come forth to meet" a man in the streets, especially at night, and engage in such forward, seductive speech, would have been highly transgressive and a clear indicator of her immoral character. The reference to "peace offerings" (Hebrew: zebah shelamim) in the preceding verse is deeply significant. These sacrifices were communal meals shared with God and fellow worshippers, often involving a portion of the meat being returned to the offerer for a celebratory feast. By claiming to have just completed such an offering, the strange woman attempts to cloak her illicit invitation in a guise of piety and hospitality, leveraging a sacred ritual for profane ends. This cultural backdrop underscores the brazenness of her deception and the depth of her moral perversion, as she weaponizes culturally respected practices to facilitate sin.
Key Themes
Proverbs 7:15 powerfully contributes to several overarching themes within the book of Proverbs and this specific chapter. One dominant theme is Deceptive Seduction, where the strange woman's words exemplify how temptation often presents itself with an attractive, personalized, and seemingly providential appeal. Her declaration, "diligently to seek thy face, and I have found thee," is a masterclass in The Trap of Flattery, playing on the universal human desire to feel special, sought after, and validated. This is contrasted sharply with the genuine pursuit of wisdom, which is portrayed as life-giving throughout the book of Proverbs. Another crucial theme is Feigned Piety, as the woman's reference to peace offerings in Proverbs 7:14 attempts to legitimize her immoral intentions with a veneer of religious observance, highlighting how sin can masquerade as something good or acceptable. Finally, the verse underscores the Imminent Danger of temptation; it is not an abstract threat but a tangible, personal encounter that demands immediate discernment and resistance, as warned by the dire consequences outlined in Proverbs 7:27.
Exposition and Analysis
Key Word Analysis
This primitive root signifies "to go out" or "to come forth," often implying intentionality or purpose. In this context, it highlights the strange woman's proactive and deliberate movement to intercept the young man. She didn't stumble upon him by chance; she actively "came forth" with a specific, predatory agenda, emphasizing the calculated effort behind her seduction and her role as the aggressor.
This verb literally means "to dawn" or "to be (up) early," and by extension, "to search for with painstaking earnestness." When used in a positive sense, it describes an intense, devoted, and early pursuit, often of God's presence or favor. Here, the strange woman perverts this concept, applying the language of earnest, almost worshipful, devotion to her pursuit of a victim for illicit purposes, making her deception even more insidious and appealing to the young man's ego.
This primitive root means "to attain," "to find," "to acquire," or "to meet." In the strange woman's declaration, "I have found thee," it conveys a sense of discovery, fulfillment, and perhaps even destiny. She presents his appearance not as a coincidence, but as the fortunate culmination of her earnest search, further enhancing the flattery and creating a manufactured sense of preordained connection, which pressures him to reciprocate her feigned enthusiasm.
Verse Breakdown
"Therefore came I forth to meet thee"
This clause reveals the strange woman's active and intentional pursuit, directly linking her appearance to her prior preparations. The "therefore" connects back to her peace offerings in Proverbs 7:14, implying her readiness to host a feast and, more sinisterly, to find a companion for her illicit desires. She presents herself as someone who has specifically sought him out, creating an immediate sense of personal attention and importance for the young man, disarming his initial caution.
"diligently to seek thy face"
This is the heart of her manipulative flattery and a profound perversion of sacred language. By using an idiom typically reserved for earnest spiritual seeking (e.g., seeking God's face), she elevates her base desires to a seemingly profound and devoted quest. She implies that she has been eagerly, even painstakingly, looking for someone exactly like him, making him feel uniquely desired and validated. This twisted application of a pious phrase is designed to lower his moral judgment and appeal powerfully to his vanity.
"and I have found thee"
This triumphant declaration seals her deceptive invitation, conveying a sense of destiny and immediate gratification. She presents his arrival as the fulfillment of her earnest search, creating an illusion of a fated, perfect encounter. This statement pressures the young man to reciprocate her feigned enthusiasm and to act on the perceived "opportunity" without further reflection, leading him directly into her carefully laid trap.
Literary Devices
Proverbs 7:15 is rich in Seductive Rhetoric and Flattery, as the strange woman employs highly manipulative language to ensnare her victim. Her words are crafted to appeal directly to the young man's ego, making him feel uniquely desired and the object of her earnest search. There is profound Irony in her use of phrases like "diligently to seek thy face," which in other biblical contexts refers to sincere spiritual devotion (e.g., Psalm 27:8), but here is twisted for profane, immoral purposes. This Perversion of Sacred Language highlights the insidious nature of temptation, which often masquerades as something good, spiritual, or even divinely sanctioned. The strange woman herself is a powerful Personification of Folly and moral danger throughout Proverbs 7, and her monologue in this verse is a dramatic illustration of how sin can present itself as an attractive, personal, and urgent opportunity.
Theological and Thematic Connections
Proverbs 7:15 serves as a profound theological warning about the nature of temptation and the critical importance of discernment. It illustrates how sin, personified by the strange woman, does not always appear overtly evil but often cloaks itself in appealing, even seemingly virtuous, language. The woman's manipulative use of "diligently to seek thy face"—a phrase often associated with seeking God's presence—highlights the perversion of spiritual concepts for selfish and destructive ends. This teaches us that evil can be deeply deceptive, preying on human desires for affirmation and connection, and presenting itself as a unique, providential opportunity. The verse underscores the constant spiritual battle between wisdom, which calls for careful discernment and self-control, and folly, which lures with immediate gratification and deceptive promises, ultimately leading to destruction.
Reflection and Application
Proverbs 7:15 offers timeless insights into the subtle yet potent tactics of temptation, urging us to cultivate keen spiritual discernment in our own lives. The strange woman's approach—personal, flattering, and seemingly providential—mirrors how many temptations operate today. They often appeal to our deepest desires for acceptance, significance, or immediate gratification, presenting themselves as unique opportunities rather than dangerous pitfalls. We are called to be wary of smooth words and flattery that might disarm our defenses, and to look beyond the surface appeal of an offer or relationship to discern its true nature and underlying motives. The urgency implied by her "I have found thee" also reminds us that temptation often demands an immediate, unthinking response, leaving no room for prayerful reflection or consulting with the wisdom of God's Word. Therefore, guarding our hearts and our minds with truth and discernment, as exhorted throughout the book of Proverbs, is paramount to navigating the deceptive lures of the world and choosing the path of life.
Questions for Reflection
FAQ
What is the significance of the phrase "diligently to seek thy face" in this context?
The phrase "diligently to seek thy face" (Hebrew: shâchar pânîym) is highly significant because it is a common biblical idiom for earnestly seeking the presence, favor, or counsel of someone, most notably God. For example, Psalm 27:8 says, "When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek." In Proverbs 7:15, the strange woman twists this sacred language of sincere devotion and earnest pursuit, applying it to her pursuit of a victim for illicit purposes. This perversion makes her deception even more insidious, cloaking her base intentions in a veneer of deep, almost worshipful, desire for the young man, which is entirely false and designed to manipulate him by appealing to his ego and desire for significance.
How does Proverbs 7:15 relate to the "peace offerings" mentioned in the previous verse?
Proverbs 7:15 directly follows the strange woman's declaration in Proverbs 7:14 that she has made peace offerings and fulfilled her vows. This connection is crucial to understanding her manipulative strategy. Peace offerings (Hebrew: zebah shelamim) were a type of sacrifice in ancient Israel that involved a communal meal, where portions of the sacrificed animal were returned to the offerer to be eaten in a celebratory feast. By mentioning these offerings, the strange woman attempts to: 1) project an image of piety and ritual cleanliness, making her seem respectable; 2) imply that she has an abundance of food, thus providing a legitimate-sounding reason for inviting the young man to her home for a feast; and 3) create an atmosphere of celebration and well-being, disarming his suspicions. Her "coming forth" and "diligently seeking" him in Proverbs 7:15 is the direct outcome of her "preparations" in Proverbs 7:14, making her seduction appear not as a sinful tryst but as a divinely sanctioned or at least socially legitimate invitation.
Christ-Centered Fulfillment
Proverbs 7:15, with its portrayal of the strange woman's deceptive seduction, finds its ultimate Christ-centered fulfillment in the stark contrast between the manipulative allure of sin and the genuine, life-giving invitation of Jesus Christ. The strange woman "came forth to meet" the young man with a facade of earnest seeking, but her true intent was destruction, leading to "the way to hell, going down to the chambers of death" (Proverbs 7:27). In profound contrast, Jesus truly "came forth" from the Father, not to deceive or destroy, but "to seek and to save that which was lost" (Luke 19:10). While the woman feigns a diligent search for a victim, Christ truly "found" humanity in its lostness, offering Himself as the ultimate sacrifice. He is the embodiment of true Wisdom, unlike the folly personified by the strange woman (1 Corinthians 1:24), and His invitation is not a trap but a call to abundant life: "Come to me, all you who are weary and burdened, and I will give you rest" (Matthew 11:28). The "face" of God, which the strange woman's words pervert, is truly revealed in the person of Jesus Christ, in whom "the light of the knowledge of the glory of God" shines forth without deception (2 Corinthians 4:6). He genuinely seeks and finds us, not for His own gain, but to draw us into eternal communion and deliver us from the path of destruction, leading us to the true source of life.