Matthew 27:32 Ἐξερχόμενοι] because the law required that all executions should take place outside the city. Numbers 15:35 f.; 1 Kings 11:13; Acts 7:58; Lightfoot and Grotius on our passage.

On the question as to whether this Simon of Cyrene, a place in Libya Pentapolitana, thickly peopled with Jews, resided statedly in Jerusalem (Acts 6:9), or was only there on a visit (Acts 2:10), see below. It was usual to compel the person who was to be executed to carry his own cross (see on Matthew 10:38, and Keim, p. 397 f.);[34] to this the case of Jesus was no exception, John 19:17. This statement of John does not exclude what is here said with regard to Simon and the cross, nor does it pretend to deny it (Keim), but it simply passes it over in silence, recording merely the main point in question,—the fact, namely, that Jesus had to carry His own cross (though there is nothing to prevent the supposition that He may have broken down under the burden before reaching the scene of the crucifixion).

That with such a large crowd following (Luke 23:27) they should notwithstanding compel a foreigner who happened to be going toward the city (Mark, Luke) to carry the cross the rest of the way, is a circumstance sufficiently accounted for by the infamy that attached to that odious thing. Possibly Simon was a slave. To suppose that he was one of Jesus’ followers, and that for this reason he had been pressed into the service (Grotius, Kuinoel), is altogether arbitrary, for, according to the text, the determining circumstance lies in the fact that he was ἄνθρωπον Κυρηναῖον. A foreigner coming from Cyrene would not be considered too respectable a person to be employed in such degrading work. That Simon, however, became a Christian, and that perhaps in consequence of his thus carrying the cross and being present at the crucifixion, is a legitimate inference from Mark 15:21 compared with Romans 16:13.

ἠγγάρ.] See on Matthew 5:41. ἵνα] mentions the object for which this was done.

[34] That is to say, the post, the upright beam of the cross, to which the transverse beam was not attached till the scene of the execution was reached, where the instrument of torture was duly put together and then set up with the criminal nailed to it. Hence (because σταυρός originally meant a, post) we find Greek authors making use of such expressions as σταυρὸν φέρειν, ἐκφέρειν, βαστάζειν, λαμβάνειν, αἴρειν, comp. σταυροφορεῖν; Latin writers, however, with rather more regard for precision, distinguish between the upright beam which the criminal was called upon to carry, and the crux as it appeared when completed and set up at the place of execution. The upright beam which the cruciarius was compelled to drag after him was called patibulum; hence we never meet with the phrase crucem ferre, but always patibulum (the upright post) ferre, which patibulum was placed upon the poor criminal’s back, and with his outstretched hands securely tied to it, he had to balance it the best way he could upon his neck and shoulders. It is this distinction between crux and patibulum that enables us adequately to explain the well-known passages of Plautus: “Patibulum ferat per urbem, deinde affigatur cruci” (ap. Non. Marcell. 221), and “Dispensis manibus quom patibulum habebis” (Mil. glor. ii. 4. 7), and similarly with regard to expressions referring to the cross (as completed and set up): in crucem tollere, in crucem agere (Cicero and others), etc.; the comic expression crucisalus (Plaut. Bacch. ii. 3. 128); as also the passage in Tacit. Ann. xiv. 33, where the different modes of punishing by death are enumerated, beginning with those of a general nature and ending with the more specific: “Caedes, patibula (beams for penal purposes generally), ignes, cruces.” From this it is manifest at once that it would be incorrect to suppose, with Keim, that all that Christ had to carry was the cross-beam. Such a view is at variance both with the language of our text: τὸν σταυρὸν αἴρειν, and with the Latin phrase: patibulum ferre. So much is the patibulum regarded as the main portion of the cross, that in poetry it is sometimes used as equivalent to crux, as in Prudent. Peristeph. ix. 641: “Crux illa nostra est, nos patibulum ascendimus.”

Matthew 27:32-38. Crucifixion (Mark 15:21-27; Luke 23:26; Luke 23:35-38).—This part of the story begins with the closing words of Matthew 27:31 : “they led Him away to be crucified”.

32. a man of Cyrene, Simon by name] (1) “coming out of the country” (Mark and Luke), (2) the father of Alexander and Rufus (Mark).

(1) This has been thought to imply that Simon was returning from work, and hence that it cannot have been the actual day of the Feast. Simon was probably coming into the city for the Paschal sacrifice, the hour for which was close at hand. (2) Rufus is probably the Christian named Romans 16:13, who would be known to St Mark’s readers. May not Simon have been one of those “Men of Cyrene” who preached the Word to Greeks when others preached to the Jews only? (Acts 11:20.) (3) The inference that he was already an adherent of Christ is quite uncertain.

Cyrene] A city in north-eastern Africa, famous for the beauty of its position. A large colony of Jews had settled there, as in other African and Egyptian cities, to avoid the oppression of the Syrian kings.

compelled] See note ch. Matthew 5:41, where the same word is used, and the custom referred to of which this is an instance.

Matthew 27:32. Κυρηναῖον, a Cyrenian) There was neither Jew nor Roman who was willing to bear the burden of the cross. Men were present at that time from Europe, Asia, and Africa. Even in the remotest regions Christ has since found those who would bear His cross.—ἵνα ἄρῃ, to bear) Simon is not said to have borne it unwillingly. Well has Athanasius (Book i. fol. 10, 11) said, in his sermon on the Passion, “Simon, a mere man, bore the cross, that all might know that the Lord underwent, not His own death, but that of men.”

Verse 32. - As they came out; i.e. from the city gate which led to the place of execution. They found a man of Cyrene, Simon by name. He was, as the other synoptists mention, coming out of the country to Jerusalem, where probably he lived. Cyrene was a district in the north of Africa, under Roman rule, and colonized by a large number of Jews (Josephus, 'Cont. Apion.,' 2:4; 'Ant.,' 14:07. 2), who had a synagogue of their own at Jerusalem (Acts 6:9). Simon doubtless became a follower of Christ, and St. Mark mentions his two sons, Alexander and Rufus, as well known believers (see Romans 16:13). Probably the guards saw in him some tokens of sympathy with Christ and compassion for his sufferings; or they used his services simply as being a foreigner, and not likely to resent being put to a task which a Hebrew would deem the lowest degradation. Him they compelled (ἠγγάρευσαν, impressed) to bear his cross. The verb translated "compelled" is derived from the Persian, and implies the compulsory power possessed by couriers of requisitioning horses and carriages in forwarding despatches (see Matthew 5:41). The cross was probably the ordinary Latin cross, crux immissa, of which, however, the lower limb below the transom was longer than the upper; and this latter afforded a place where could be affixed the board containing the inscription. It was not as tall as usually represented; we are told that beasts of prey were able to gnaw the bodies hung thereon. In fact, the culprit's feet were only just raised above the ground, being drawn up till the soles lay flat on the upright beam. Nails were driven through the hands and feet, and the body was supported partly by these, and partly by a projecting pin of wood called the seat. The rest for the feet, often seen in pictures, was never used. A slight covering was allowed for decency's sake, the rest of the body being stripped of clothing; and thus the condemned, exposed to scorching sun, bleeding from the cruel scourge, suffering untold agonies, was left to die. Whether Jesus carried the whole cross or only the transom is uncertain. It is possible that the two were tied together by a rope at one end, so as to form an inverted V, and fastened in the proper position at the place of execution. However this may he, it proved too heavy a burden for him to bear. Spent with his long vigil and lack of food, his spirit afflicted by the agony in the garden and the unknown sufferings then and afterwards, his body tortured with open wounds and weakened with loss of blood, he sank beneath the weight, as he staggered weariedly along the rough and hilly streets, Either from a momentary compunction, or more probably flora impatience at the slowness of the poor Sufferer's movements, the soldiers gladly seized on Simon to relieve the Prisoner of the cross, or to share its weight, and thus enable them sooner to complete their cruel task. Matthew 27:32Compelled to go (ἠγγάρευσαν)

See on Matthew 5:41. Rev. has impressed in margin.

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