Jesus left Jerusalem because His miracles were attracting the wrong kind of people, and creating a misconception of the nature of His kingdom. He went into the rural districts, where He had simpler, less sophisticated persons to deal with. Here He gained many disciples, who accepted baptism in His name. But here again His very success endangered His attainment of His great end. The Pharisees, hearing of the numbers who flocked to His baptism, fomented a quarrel between His disciples and those of John; and would, moreover, have probably called Him to account for presuming to baptize at all. But why should He have feared a collision with the Pharisees? Why should He not have proclaimed Himself the Messiah? The reason is obvious. The people had not had sufficient opportunity to ascertain the character of His work; and only by going about among them could He impress upon susceptible spirits a true sense of the nature of the blessings He was willing to bestow. To the woman of Samaria He did not hesitate to proclaim Himself, because she was a simple-minded woman, who was in need of sympathy and spiritual strength. But from controversial Pharisees, who were prepared to settle His claims by one or two trifling theological tests, He withdrew. The time would come when, after conferring on many humble souls the blessings of the kingdom, He must publicly proclaim Himself King; but as yet that time had not arrived, and therefore He left Judæa for Galilee. A line drawn from Jerusalem to Nazareth would pass through the entire breadth of Samaria, and quite close to the town of Sychar. Between Judæa, where Jesus was, and Galilee, where He wished to be, the province of Samaria intervened. It stretched right across from the sea to the Jordan, so that the Jews, who were too scrupulous to pass through Samaritan territory, were compelled to cross the Jordan twice, and make a considerable _détour_ if they wished to go to Galilee. Our Lord had no such scruples; besides, the springs near Salim, where John was baptizing, were not far from Sychar, and He might wish to see John on His way north. He took, therefore, the great north road, and one day at noon[11] found Himself at Jacob’s well, where the road divides, and where, at any rate, it was natural that a tired traveller should rest during the mid-day hours. Jacob’s well is still extant, and is one of the few undisputed localities associated with our Lord’s life. Travellers of all shades of theological opinion and of no theological opinion are agreed that the deep well, now much choked with _débris_, lying twenty minutes east of Nablûs, is the veritable well on the stone rim of which our Lord sat. Ten minutes’ walk north of this well lies a village now called El-Askar, which represents in name and partly in locality the Sychar of the text. Partly in locality I say, for “Palestine was ten times as populous in the days of our Lord as it is at present;” and there is therefore good ground for the supposition that