We do not know for certain that Sosthenes succeeded Crispus as the chief ruler of the

synagogue, but it seems probable. There is no record in the Acts of his conversion, but

the fact that Crispus and Sosthenes are both mentioned in the opening chapter of the

epistle to the Corinthians makes it appear likely.

The Apostle now turns his thought toward Jerusalem. He had set foot in Philippi, the

chief city of one part of Macedonia, he had witnessed and suffered in Thessalonica, he

had spoken both in the Agora and on the Areopagus at Athens, and had seen the triumph

of the cross at Corinth. He had encountered a good deal of opposition, but he had also

made some friends in the faith:  Lydia of Thyatira,  Aristarchus and Secundus of

Thessalonica, Sopater of Berea, Dionysius and Damaris, Aquila and Priscilla, Crispus

and Sosthenes--all trophies of grace and fellow-helpers in the Christian witness.

One other great city is to be visited before this second missionary journey is

concluded--the city of Ephesus, whose name is so intimately associated with the great

revelation of the Mystery towards which the narrative of the Acts is drawing steadily

nearer. It will not be long before we arrive at the prophetic foreshadowing, and then the

actual experience once more of prison, an experience from which no earthquake delivers,

and which lasts between Cæsarea and Rome for about four years. These themes we must

consider in subsequent articles, as together we follow the narrative of those things which

the ascended Christ continued to do and to teach through his servants.

With the conclusion of his ministry at Corinth, Paul now turns his face to Jerusalem.

There are two points in connection with this visit to Jerusalem that we must notice

particularly, because of the indication they give that the ground is still Jewish:

It may be as well to settle one point in this connection at once. There are some

who suggest that the reversal of the order "Priscilla and Aquila" in verse 18 indicates

that it was Aquila, and not Paul,  who had the vow.  A knowledge of what was

incumbent upon a man who made a vow, however, makes it clear that Paul, who was

anxious to get to Jerusalem, was the one under the vow, and that Aquila, who stayed

behind, could not have been under any such obligation. The Nazarite vow, according to

the law (Num. 6: 1-21), necessitated the offering of the hair that had been shaved off,

together with a burnt offering, at the Temple. The taking of a vow of this sort was

usually a means of acknowledging some great deliverance, from sickness, or accident, or