SIMON THE CYRENIAN

'And they compel one Simon, a Cyrenian, who passed by, coming out of

the country, the father of Alexander and Rufus, to bear His

Cross.'--Mark xv. 21.

How little these soldiers knew that they were making this man

immortal! What a strange fate that is which has befallen chose persons

in the Gospel narrative, who for an instant came into contact with

Jesus Christ. Like ships passing athwart the white ghostlike splendour

of moonlight on the sea, they gleam silvery pure for a moment as they

cross its broad belt, and then are swallowed up again in the darkness.

This man Simon, fortuitously, as men say, meeting the little

procession at the gate of the city, for an instant is caught in the

radiance of the light, and stands out visible for evermore to all the

world; and then sinks into the blackness, and we know no more about

him. This brief glimpse tells us very little, and yet the man and his

act and its consequences may be worth thinking about.

He was a Cyrenian; that is, he was a Jew by descent, probably born,

and certainly resident, for purposes of commerce, in Cyrene, on the

North African coast of the Mediterranean. No doubt he had come up to

Jerusalem for the Passover; and like very many of the strangers who

flocked to the Holy City for the feast, met some difficulty in finding

accommodation in the city, and so was obliged to go to lodge in one of

the outlying villages. From this lodging he is coming in, in the

morning, knowing nothing about Christ nor His trial, knowing nothing

of what he is about to meet, and happens to see the procession as it

is passing out of the gate. He is by the centurion impressed to help

the fainting Christ to carry the heavy Cross. He probably thought

Jesus a common criminal, and would resent the task laid upon him by

the rough authority of the officer in command. But he was gradually

touched into some kind of sympathy; drawn closer and closer, as we

suppose, as he looked upon this dying meekness; and at last, yielded

to the soul-conquering power of Christ.

Tradition says so, and the reasons for supposing that it was right may

be very simply stated. The description of him in our text as 'the

father of Alexander and Rufus' shows that, by the time when Mark

wrote, his two sons were members of the Christian community, and had

attained some eminence in it. A Rufus is mentioned in the salutations

in Paul's Epistle to the Romans, as being 'elect in the Lord,' that is

to say, 'eminent,' and his mother is associated in the greeting, and

commended as having been motherly to Paul as well as to Rufus. Now, if

we remember that Mark's Gospel was probably written in Rome, and for

Roman Christians, the conjecture seems a very reasonable one that the

Rufus here was the Rufus of the Epistle to the Romans. If so, it would

seem that the family had been gathered into the fold of the Church,

and in all probability, therefore, the father with them.

Then there is another little morsel of possible evidence which may

just be noticed. We find in the Acts of the Apostles, in the list of

the prophets and teachers in the Church at Antioch, a 'Simon, who is

called Niger' (that is, black, the hot African sun having tanned his

countenance, perhaps), and side by side with him one 'Lucius of

Cyrene,' from which place we know that several of the original brave

preachers to the Gentiles in Antioch came. It is possible that this

may be our Simon, and that he who was the last to join the band of

disciples during the Master's life and learned courage at the Cross

was among the first to apprehend the world-wide destination of the

Gospel, and to bear it beyond the narrow bounds of his nation.

At all events, I think we may, with something like confidence, believe

that his glimpse of Christ on that morning and his contact with the

suffering Saviour ended in his acceptance of Him as his Christ, and in

his bearing in a truer sense the Cross after Him.

And so I seek now to gather some of the lessons that seem to me to

arise from this incident.

I. First, the greatness of trifles. If Simon had started from the

little village where he lodged five minutes earlier or later, if he

had walked a little faster or slower, if he had happened to be lodging

on the other side of Jerusalem, or if the whim had taken him to go in

at another gate, or if the centurion's eye had not chanced to alight

on him in the crowd, or if the centurion's fancy had picked out

somebody else to carry the Cross, then all his life would have been

different. And so it is always. You go down one turning rather than

another, and your whole career is coloured thereby. You miss a train,

and you escape death. Our lives are like the Cornish rocking stones,

pivoted on little points. The most apparently insignificant things

have a strange knack of suddenly developing unexpected consequences,

and turning out to be, not small things at all, but great and decisive

and fruitful.

Let us then look with ever fresh wonder on this marvellous contexture

of human life, and on Him that moulds it all to His own perfect

purposes. Let us bring the highest and largest principles to bear on

the smallest events and circumstances, for you can never tell which of

these is going to turn out a revolutionary and formative influence in

your life. And if the highest Christian principle is not brought to

bear upon the trifles, depend upon it, it will never be brought to

bear upon the mighty things. The most part of every life is made up of

trifles, and unless these are ruled by the highest motives, life,

which is divided into grains like the sand, will have gone by, while

we are waiting for the great events which we think worthy of being

regulated by lofty principles. 'Take care of the pence and the pounds

will take care of themselves.'

Look after the trifles, for the law of life is like that which is laid

down by the Psalmist about the Kingdom of Jesus Christ: 'There shall

be a handful of corn in the earth,' a little seed sown in an

apparently ungenial place 'on the top of the mountains.' Ay! but this

will come of it, 'The fruit thereof shall shake like Lebanon,' and the

great harvest of benediction or of curse, of joy or of sorrow, will

come from the minute seeds that are sown in the great trifles of our

daily life.

Let us learn the lesson, too, of quiet confidence in Him in whose

hands the whole puzzling, overwhelming mystery lies. If a man once

begins to think of how utterly incalculable the consequences of the

smallest and most commonplace of his deeds may be, how they may run

out into all eternity, and like divergent lines may enclose a space

that becomes larger and wider the further they travel; if, I say, a

man once begins to indulge in thoughts like these, it is difficult for

him to keep himself calm and sane at all, unless he believes in the

great loving Providence that lies above all, and shapes the

vicissitude and mystery of life. We can leave all in His hands--and if

we are wise we shall do so--to whom _great_ and _small_ are terms that

have no meaning; and who looks upon men's lives, not according to the

apparent magnitude of the deeds with which they are filled, but simply

according to the motive from which, and the purpose towards which,

these deeds were done.

II. Then, still further, take this other lesson, which lies very

plainly here--the blessedness and honour of helping Jesus Christ. If

we turn to the story of the Crucifixion, in John's Gospel, we find

that the narratives of the three other Gospels are, in some points,

supplemented by it. In reference to our Lord's bearing of the Cross,

we are informed by John that when He left the judgment hall He was

carrying it Himself, as was the custom with criminals under the Roman

law. The heavy cross was laid on the shoulder, at the intersection of

its arms and stem, one of the arms hanging down in front of the

bearer's body, and the long upright trailing behind.

Apparently our Lord's physical strength, sorely tried by a night of

excitement and the hearings in the High priest's palace and before

Pilate, as well as by the scourging, was unequal to the task of

carrying, albeit for that short passage, the heavy weight. And there

is a little hint of that sort in the context. In the verse before my

text we read, 'They led Jesus out to crucify Him,' and in the verse

after, 'they bring,' or _bear_ 'Him to the place Golgotha,' as if,

when the procession began, they led Him, and before it ended they had

to carry Him, His weakness having become such that He Himself could

not sustain the weight of His cross or of His own enfeebled limbs. So,

with some touch of pity in their rude hearts, or more likely with

professional impatience of delay, and eager to get their task over,

the soldiers lay hold of this stranger, press him into the service and

make him carry the heavy upright, which trailed on the ground behind

Jesus. And so they pass on to the place of execution.

Very reverently, and with few words, one would touch upon the physical

weakness of the Master. Still, it does not do us any harm to try to

realise how very marked was the collapse of His physical nature, and

to remember that that collapse was not entirely owing to the pressure

upon Him of the mere fact of physical death; and that it was still

less a failure of His will, or like the abject cowardice of some

criminals who have had to be dragged to the scaffold, and helped up

its steps; but that the reason why His flesh failed was very largely

because there was laid upon Him the mysterious burden of the world's

sin. Christ's demeanour in the act of death, in such singular contrast

to the calm heroism and strength of hundreds who have drawn all their

heroism and strength from Him, suggests to us that, looking upon His

sufferings, we look upon something the significance of which does not

lie on the surface; and the extreme pressure of which is to be

accounted for by that blessed and yet solemn truth of prophecy and

Gospel alike--'The Lord hath laid on Him the iniquity of us all.'

But, apart from that, which does not enter properly into my present

contemplations, let us remember that though changed in form, very

truly and really in substance, this blessedness and honour of helping

Jesus Christ is given to us; and is demanded from us, too, if we are

His disciples. He is despised and set at nought still. He is crucified

afresh still. There are many men in this day who scoff at Him, mock

Him, deny His claims, seek to cast Him down from His throne, rebel

against His dominion. It is an easy thing to be a disciple, when all

the crowd is crying 'Hosanna!' It is a much harder thing to be a

disciple when the crowd, or even when the influential cultivated

opinion of a generation, is crying 'Crucify Him! crucify Him!' And

some of you Christian men and women have to learn the lesson that if

you are to be Christians you must be Christ's companions when His back

is at the wall as well as when men are exalting and honouring Him,

that it is your business to confess Him when men deny Him, to stand by

Him when men forsake Him, to avow Him when the avowal is likely to

bring contempt upon you from some people, and thus, in a very real

sense, to bear His Cross after Him. 'Let us go forth unto Him without

the camp, bearing His reproach';--the tail end of His Cross, which is

the lightest! He has borne the heaviest end on His own shoulders; but

we have to ally ourselves with that suffering and despised Christ if

we are to be His disciples.

I do not dwell upon the lesson often drawn from this story, as if it

taught us to 'take up _our_ cross daily and follow Him.' That is

another matter, and yet is closely connected with that about which I

speak; but what I say is, Christ's Cross has to be carried to-day; and

if we have not found out that it has, let us ask ourselves if we are

Christians at all. There will be hostility, alienation, a comparative

coolness, and absence of a full sense of sympathy with you, in many

people, if you are a true Christian. You will come in for a share of

contempt from the wise and the cultivated of this generation, as in

all generations. The mud that is thrown after the Master will spatter

your faces too, to some extent; and if you are walking with Him you

will be, to the extent of your communion with Him, objects of the

aversion with which many men regard Him. Stand to your colours. Do not

be ashamed of Him in the midst of a crooked and perverse generation.

And there is yet another way in which this honour of helping the Lord

is given to us. As in His weakness He needed some one to aid Him to

bear His Cross, so in His glory He needs our help to carry out the

purposes for which the Cross was borne. The paradox of a man's

carrying the Cross of Him who carried the world's burden is repeated

in another form. He needs nothing, and yet He needs us. He needs

nothing, and yet He needed that ass which was tethered at 'the place

where two ways met,' in order to ride into Jerusalem upon it. He does

not need man's help, and yet He does need it, and He asks for it. And

though He bore Simon the Cyrenian's sins 'in His own body on the

tree,' He needed Simon the Cyrenian to help Him to bear the tree, and

He needs us to help Him to spread throughout the world the blessed

consequences of that Cross and bitter Passion. So to us all is granted

the honour, and from us all are required the sacrifice and the

service, of helping the suffering Saviour.

III. Another of the lessons which may very briefly be drawn from this

story is that of the perpetual recompense and record of the humblest

Christian work. There were different degrees of criminality, and

different degrees of sympathy with Him, if I may use the word, in that

crowd that stood round the Master. The criminality varied from the

highest degree of violent malignity in the Scribes and Pharisees, down

to the lowest point of ignorance, and therefore all but entire

innocence, on the part of the Roman legionaries, who were merely the

mechanical instruments of the order given, and stolidly 'watched Him

there,' with eyes which saw nothing.

On the other hand, there were all grades of service and help and

sympathy, from the vague emotions of the crowd who beat their breasts,

and the pity of the daughters of Jerusalem, or the kindly-meant help

of the soldiers, who would have moistened the parched lips, to the

heroic love of the women at the Cross, whose ministry was not ended

even with His life. But surely the most blessed share in that day's

tragedy was reserved for Simon, whose bearing of the Cross may have

been compulsory at first, but became, ere it was ended, willing

service. But whatever were the degrees of recognition of Christ's

character, and of sympathy with the meaning of His sufferings, yet the

smallest and most transient impulse of loving gratitude that went out

towards Him was rewarded then, and is rewarded for ever, by blessed

results in the heart that feels it.

Besides these results, service for Christ is recompensed, as in the

instance before us, by a perpetual memorial. How little Simon knew

that 'wherever in the whole world this gospel was preached, there

also, this that _he_ had done should be told for a memorial of _him_!'

How little he understood when he went back to his rural lodging that

night, that he had written his name high up on the tablet of the

world's memory, to be legible for ever. Why, men have fretted their

whole lives away to win what this man won, and knew nothing of--one

line in the chronicle of fame.

So we may say, it shall be always, 'I will never forget any of their

works.' We may not leave our deeds inscribed in any records that men

can read. What of that, If they are written in letters of light in the

'Lamb's Book of Life,' to be read out by Him before His Father and the

holy angels, in that last great day? We may not leave any separable

traces of our services, any more than the little brook that comes down

some gulley on the hillside flows separate from its sisters, with whom

it has coalesced, in the bed of the great river, or in the rolling,

boundless ocean, What of that so long as the work, in its

consequences, shall last? Men that sow some great prairie broadcast

cannot go into the harvest-field and say, 'I sowed the seed from which

that ear came, and you the seed from which this one sprang.' But the

waving abundance belongs to them all, and each may be sure that his

work survives and is glorified there,--'that he that soweth and he

that reapeth may rejoice together.' So a perpetual remembrance is sure

for the smallest Christian service.

IV. The last lesson that I would draw is, let us learn from this

incident the blessed results of contact with the suffering Christ.

Simon the Cyrenian apparently knew nothing about Jesus Christ when the

Cross was laid on his shoulders. He would be reluctant to undertake

the humiliating task, and would plod along behind Him for a while,

sullen and discontented, but by degrees be touched by more of

sympathy, and get closer and closer to the Sufferer. And if he stood

by the Cross when it was fixed, and saw all that transpired there, no

wonder if, at last, after more or less protracted thought and search,

he came to understand who He was that he had helped, and to yield

himself to Him wholly.

Yes! dear brethren, Christ's great saying, 'I, if I be lifted up, will

draw all men unto Me,' began to be fulfilled when He began to be

lifted up. The centurion, the thief, this man Simon, by looking on the

Cross, learned the Crucified.

And it is the only way by which any of us will ever learn the true

mystery and miracle of Christ's great and loving Being and work. I

beseech you, take your places there behind Him, near His Cross; gazing

upon Him till your hearts melt, and you, too, learn that He is your

Lord, and your Saviour, and your God. The Cross of Jesus Christ

divides men into classes as the Last Day will. It, too, parts

men--'sheep' to the right hand, 'goats' to the left. If there was a

penitent, there was an impenitent thief; if there was a convinced

centurion, there were gambling soldiers; if there were hearts touched

with compassion, there were mockers who took His very agonies and

flung them in His face as a refutation of His claims. On the day when

that Cross was reared on Calvary it began to be what it has been ever

since, and is at this moment to every soul who hears the Gospel, 'a

savour of life unto life, or of death unto death.' Contact with the

suffering Christ will either bind you to His service, and fill you

with His Spirit, or it will harden your hearts, and make you tenfold

more selfish--that is to say, 'tenfold more a child of hell'--than you

were before you saw and heard of that divine meekness of the suffering

Christ. Look to Him, I beseech you, who bears what none can help Him

to carry, the burden of the world's sin. Let Him bear yours, and yield

to Him your grateful obedience, and then take up your cross daily, and

bear the light burden of self-denying service to Him who has borne the

heavy load of sin for you and all mankind.