The Legacy of Simon the Cyrenian

In Mark’s record of the Lord’s crucifixion, the following is reported: “And they compelled one passing by, Simon a Cyrenian, coming from the country, the father of Alexander and Rufus, that he might carry the cross of [Jesus]” (Mark 15:21).¹ John’s Gospel mentions Jesus bearing his own cross (John 19:17), presumably at the beginning of the brutal trek to Golgotha. No doubt weakened by extreme blood loss and fatigue, all three Synoptic accounts report Simon’s conscription to provide assistance along the way (see also Matt. 27:32; Luke 23:26). 

Simon’s name is Jewish, the Grecized version of the Hebrew name Simeon (cf. Gen. 29:33). He is called a Cyrenian, being from the North African city of Cyrene in Libya. In order to celebrate the Passover in Jerusalem, if sea travel could be afforded, the journey from Cyrene would have taken over a week. Otherwise, land travel would have taken about a month. Whether Simon had made the lengthy pilgrimage or had actually moved to Jerusalem, his commitment to the Jewish faith is evident.

Mark is the only Gospel writer to mention Simon’s sons Alexander (a Greek name) and Rufus (a Latin name), indicative of a culturally diverse family. Cyrene, at one time a Greek city and then a Roman colony, was itself culturally diverse. There is no practical reason for Mark to have inserted these names in the crucifixion narrative unless these men were known to his original readership. It is historically understood that the Gospel of Mark was written for a Roman audience.² Years before its publication, the apostle Paul had penned his letter to the saints at Rome that includes a greeting to “Rufus, the chosen in the Lord, and his mother and mine” (Rom. 16:13).

Paul had not yet been to Rome when this letter was drafted (Rom. 1:10-15; 15:22-24), so how did he know Rufus and Rufus’ mother? The apostle apparently had enjoyed their hospitality and knew them well enough to regard Rufus’ mother as his own. But when and where would this relationship have formed?

Attempting to Fill in the Gaps

Seeing that Simon of Cyrene and probably his family were in Jerusalem when Jesus was crucified, might they still have been around a few weeks later at Pentecost? Luke, who knew of Simon (Luke 23:26), reports the following: “now abiding in Jerusalem were Jews, devout men from every nation under heaven,” including those from “the parts of Libya down through Cyrene …” (Acts 2:5, 10). Multiplied thousands of these Jewish pilgrims and residents had obeyed the gospel by the time persecution forced them to disperse with their new-found faith proclaiming God’s word (Acts 8:1-4).

“So then those having been scattered by the persecution arising over Stephen, went through to Phoenicia, and Cyprus, and Antioch, speaking the word to no one except the Jews only. But some of them were men of Cyprus and Cyrene, who having entered Antioch, were also speaking to the Hellenists,³ proclaiming the good news of the Lord Jesus. And the hand of the Lord was with them; then a great number, having believed, turned to the Lord” (Acts 11:19-21).

Cyrenian Jewish Christians were involved in planting the church in Syrian Antioch, in whose work the apostle Paul became thoroughly engaged (Acts 11:25-30; 12:25; 13:1-3; 14:26-28; 15:1-3, 40; 18:22-23). Among the leaders of this congregation were “Simeon, called Niger, and Lucius the Cyrenian …” (Acts 13:1). The name Simeon is the Hebraic form of Simon (cp. Acts 15:14), and Niger is the Latin term for “black,” perhaps suggesting African descent. If Simeon (Simon) and Lucius, among others, were from the African city of Cyrene, the former may have needed a more distinctive distinguishing moniker.

While the biblical information is not detailed enough to draw definitive conclusions, Paul’s intimate connection with the Antioch church would have afforded him ample opportunity to develop relationships with Cyrenian families. If some had moved to Rome by the time he wrote his letter to the Romans, surely he would want to send them greetings. When Mark then produces his Gospel in the same environment, why else mention the sons of Simon unless they were known among his readers?

Observations and Inferences

If the above scenario is reasonably accurate, what can we learn from Simon the Cyrenian and his family?

·      Simon, albeit an unwilling participant, took part in the Lord’s ruthless execution. The difference is, you and I have been willing participants (Rom. 5:6-8; Heb. 6:6; Jas. 1:14-15).

·      Simon was apparently impacted by Christ’s suffering and death, earning him recognition in all three Synoptic Gospels, with additional information about his family. To the receptive heart, the cross of Jesus “is the power of God” (1 Cor. 1:18).

·      Simon appears to have taken seriously his role as spiritual leader of his household, his faith impacting his wife and sons. May we follow this example of influence among our loved ones in the “training and counsel of the Lord” (Eph. 6:4).

·      Simon and his family were not dormant appendages of the Lord’s body but very active in the work of the church. “Therefore, my beloved brethren, be firm, immovable, always abounding in the Lord’s work, knowing that your labor is not ineffective in the Lord” (1 Cor. 15:58).

Conclusion

Simon of Cyrene has typically been seen as a fringe character in the Gospel story, one simply at the wrong place at the wrong time. But closer examination allows us to learn more about him and from him, offering much encouragement as fellow cross bearers.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² See K. L. Moore, Mark's Audience.

     ³ There is uncertainty here whether the reference is applicable to Hellenistic Jews (ESV, ISV, NKJV, NRSV) or to Gentile Greeks (ASV, CSB, NASB, NET, NIV, RSV), or maybe more generically to Grecians (KJV).

Related Posts: Cross-Bearing: the Cost of Discipleship, and The Christianization of a Pagan Symbol 

Image credit: https://windingquest.wordpress.com/2015/03/28/conversation-simon-of-cyrene/

Cross-Bearing: the Cost of Discipleship

     Anything that Jesus said, even if spoken but once, must be important to have been preserved in the biblical record (cf. John 12:48-50). And if he reiterated something or communicated the same message multiple times, surely it deserves our careful attention. There are at least three separate accounts of the Lord making a particular statement, referenced no less that five times in the Synoptic Gospels.¹ What could be worth repeating so many times?

Cross-Bearing

     Early in his ministry, around the year 28, Jesus was in the district of Galilee near Nazareth when he spoke these words to the twelve: "And he who does not take his cross and follow after Me is not worthy of Me" (Matthew 10:38, NKJV). What would this have meant to those who first heard it? Jesus had not yet predicted his death, and the concept of a "cross" had absolutely no religious connotation at this time. What was the Lord trying to communicate to these new recruits?
     The following year, in the spring of 29, Jesus was in the region of Caesarea Philippi, northeast of Galilee. This time he spoke to a larger group of people, including his immediate disciples. All three Synoptic Gospels record the statement: "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me" (Matthew 16:24; cf. Mark 8:34; Luke 9:23). This was spoken not long after Jesus had, for the first time, informed his disciples that he would be "killed" (Matthew 16:21), although he had not yet specified the manner of his death. Without knowledge of the Lord’s crucifixion, how would they have understood this teaching?
     The third time Jesus is reported to have employed this metaphor, he was east of Judea in Perea in the winter of 29. On this occasion, as he spoke to a multitude about the importance of counting the cost of discipleship, he declared: "And whoever does not bear his cross and come after Me cannot be My disciple" (Luke 14:27). Once again, the idea of Christ dying on a cross had not yet been communicated,² so with what frame of reference were they to interpret such an obscure admonition?
     Long before the words in question were spoken, Palestinian Jews were quite familiar with the cross as an instrument of public execution. As far back as the second century BC, Seleucid king Antiochus IV Epiphanes crucified Jews who resisted his oppressive decrees (see Josephus Ant. 12.5.4). Later, the Romans perfected this form of capital punishment as a means of humiliation and torture and a deterrent to insurrection. The condemned was forced to carry the implement upon which he would die to the place of execution. Seeing that an entire Roman cross weighed over 135 kg (300 lb.), it was the crossbeam, weighing approximately 35-60 kg (75-125 lb.), that was typically carried.

What was Jesus trying to communicate?

     When Jesus called upon each listener to "take," "take up," or "bear" his own cross, what image would this have brought to their minds? Few would have continued following him asking, "What’s in it for me?" or "What can I get out of this?" None would have gone away thinking, "It’s all about me!" Whatever this message implies, it is abundantly clear that such is necessary to be worthy of Christ (Matthew 10:38), requiring self-denial (Matthew 16:24), without which one cannot be the Lord’s disciple (Luke 14:27).
     There are at least four applications to consider. First, as cross-bearing always ends in death, the Christian walk is to last for the remainder of one’s life. It was never intended as a temporary lifestyle to be tested on a trial basis and then abandoned at will. Genuine discipleship involves a lifetime commitment (Revelation 2:10).
     Second, to be a committed follower of Christ means that there is a tough road ahead. Cross-bearing was not designed to be pleasant. Anyone looking for the "easy life" will not find it in the Christian experience. In fact, as long as there are fallible human beings living in an imperfect world, the hypothetical "easy life" is not possible for anyone! Rather than promising earthly comfort and ease, the Lord realistically assures just the opposite for the faithful (Matthew 5:11; John 15:20; 16:33; Acts 14:22; etc.).
     Third, the journey is never taken alone. The cross-bearing expected by Christ involves following after him. Not only will he be the supreme example (1 Peter 2:21), he offers guidance (John 8:12), strength (Matthew 7:24-25), and the assurance that he is with his fellow-cross-bearers each step of the way (Matthew 28:20).
      Finally, Jesus never asks his followers to do anything he is unwilling to do himself. He goes on to literally carry his own cross (John 19:17). Moreover, when extreme blood loss and fatigue seem to render him incapable of completing the journey alone, someone else is compelled to provide assistance along the way (Matthew 27:32; Mark 15:21; Luke 23:26). While cross-bearing is first an individual responsibility, in the way of Christ help is available as needed (John 13:34-35; 15:12-14; etc.).

Conclusion

     Whatever else might be involved in being a Christian, cross-bearing is an indispensable component. A grave injustice is committed against prospective converts by failing to inform them of this essential truth (Luke 14:26-33). It is a lifelong commitment, with great challenges throughout, but not an isolated or lonesome journey. As each bears his own cross and follows in the footsteps of Christ, he is empowered by the Lord’s abiding presence. Beyond that, other cross-bearers are on hand to help shoulder any seemingly unbearable loads.
     "Bear one another’s burdens, and so fulfill the law of Christ. . . . For each one shall bear his own load. . . . But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world" (Galatians 6:2, 5, 14).
–Kevin L. Moore


Endnotes:
       ¹ With textual variation among ancient manuscripts, the same teaching also occurs in Mark 10:21 in the Greek text behind the KJV, NKJV, and RAV.
     ² It was not until the following year that Jesus would reveal his impending death by way of crucifixion (Matthew 20:19; 26:2).

Related Posts: "Father, Into Your Hands I Commit My Spirit", Simon of Cyrene

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