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Mar_15:21. See on Mat_27:32. Comp. Luk_23:26.
ἵνα σταυρώσουσιν ] See the critical remarks. On the future after ἵνα , see Winer, p. 257 f. [E. T. 360 f.].
Only Mark designates Simon by his sons. Whether Alexander be identical with the person named at Act_19:33, or with the one at 1Ti_1:20, 2Ti_2:17, or with neither of these two, is just as much a matter of uncertainty, as is the possible identity of Rufus with the person mentioned at Rom_16:13. Mark takes for granted that both of them were known, hence they doubtless were Christians of mark; comp. Mar_10:46. But how frequent were these names, and how many of the Christians that were at that time well known we know nothing of! As to ἀγγαρ ., see on Mat_5:41. The notice ἐρχόμενον ἀπʼ ἀγροῦ , which Luke also, following Mark, gives (but not Matthew), is one of the traces which are left in the Synoptical narratives that the day of the crucifixion was not the first day of the feast (see on Joh_18:28). Comp. Bleek, Beitr. p. 137; Ebrard, p. 513. It is not, indeed, specified how far Simon had come from the country (comp. Mar_16:12) to the city, but there is no limitation added having reference to the circumstances of the festal Sabbath, so that the quite open and general nature of the remark, in connection with the other tokens of a work-day (Mar_15:42; Mar_15:46; Luk_23:56; Mat_27:59 f.), certainly suggests to us such a work-day. The ἀγγαρεύοντες being the Roman soldiers, there is the less room on the basis of the text for thinking, with Lange, of a popular jest, which had just laid hold of a Sabbath-breaker who happened to come up.