Who was Rufus in the Bible?

This Rufus was presumably the son of Simon, who bore the cross for the Lord Jesus (Mark 15:21). If so, the Romans had amongst them one who could attest the facts of the crucifixion on the authority of his own father, who I assume had by now fallen asleep in Jesus. What a day that had been. It appears to have resulted in the conversion of three in the household. By sovereign grace Rufus could be counted among the elect. Are we to assume that his brother was not converted or do we understand that Rufus was chosen for some distinctive but now unknown role? Or perhaps he is so addressed in order to meet some doubt or anxiety in his soul. The readers, or rather the hearers, of the epistle would know the significance of the reference. God speaks personally to the readers of His Word. May our ears be open to His voice speaking person­ally to us today.

His mother was as a mother to Paul in her care for the apostle. How he had valued such care in the domestic sphere. Paul's own mother and father presumably were not converted but here was a family that had taken in the solitary Paul and made him a member of their own family circle. How many of the Lord's servants have left all, including the opportunities of marriage, for His Name's sake! There is a service to be rendered to such. We should not neglect them. The unnamed mother of Rufus served thus in unpre­tentious domestic chores and routine.

"Salute Tryphena and Tryphosa, that laboured in [the] Lord, Salute Persis the beloved, which (ἥτις) laboured much in [the] Lord. Salute Rufus, the elect in [the] Lord, and his mother and mine." (Ver. 12, 13.) Those christian sisters are here graciously named, but with due meed, those as labouring, this as having laboured much in the Lord: the two former as at present in the work; the latter for her past and great service. Christ opens the heart and mouth in the fullest recognition of work for His name; but He purges our dim eyes also. Nor had He forgotten Simon the passing Cyrenian, who, as he came from the field, was compelled to carry the cross by the mob of soldiers and others as they led Jesus out to His crucifixion. The Lord repaid with interest the burden of that day. Compare Mark 15:21. Rufus is here before us "the elect in [the] Lord," and his mother who had been as such to the apostle. Salvation came to that house.

(V. 13). From Mark 15:21, we may conclude that the father of Rufus had borne the cross of Christ on the way to Golgotha — a service that had its reward, for the son is "chosen in the Lord". His mother, too, is remembered for she had on some occasion acted as a mother to the Apostle.

Mark next carries his readers from the judgment-seat to the Praetorium, in the court of which the Lord is made the sport of the soldiers, and fresh indignities and mockeries are silently endured by Him as Isaiah had prophesied: "He was oppressed, and He was afflicted, yet He opened not His mouth" (Is. 53:7). Then they led Him away to be crucified, compelling on the way one Simon, a Cyrenian, a Hellenistic Jew, to bear the cross behind Him. Was he a disciple? Evidently he had taken no part with the populace, for he was coming from the country, and so must have met the procession on its way to Golgotha. He was also, as Mark informs us, the father of Alexander and Rufus — that Rufus, very likely, who is mentioned by Paul in Rom. 16;13.

Son of Simon, the Cyrenian, who was compelled to bear the Lord's cross. Mark 15:21.

A believer in Rome to whom Paul sent a salutation. Rom. 16:13. Possibly the same as No. 1

Mark (Mark 15:21-41). As we have already found, the narrative of Mark closely resembles that of Matthew. A few things only therefore claim our attention. Simon is further identified for us as the father of Alexander and Rufus, evidently well known Christians at the time this Gospel was written. (See also Rom. 16:13," Rufus, … his mother and mine.") This falls in line with what we have already said about Simon.

Oh! the heart piercing scenes of this section of our Gospel! They led Him away to heap the greatest indignities upon the Holy One. That is man's answer to that service of love and power He so unceasingly had rendered. After the cruel scourging they clothed Him with a purple robe in mockery. Matthew reports a scarlet cloak. This is not a discrepancy. "A scarlet military robe was made to represent the imperial purple, hence the designation, a purple robe. And because this is the symbolic import of the robe, there is no discrepancy" (Lange). The scarlet cloak was used to represent in mockery the imperial purple robe. The crown of thorns was made to inflict cruel pain upon His brow. Thorns came on account of man's sin; they are the signs of the curse. He took the curse upon His own head. Mark tells us most definitely who Simon the Cyrenian was, who was compelled to bear His cross, the father of Alexander and Rufus (see Romans 16:13). God did not forget this service; Simon's sons became believers.

Ru’fus - Red (or if Greek, “supping up”)

Rufus is saluted as "chosen of the Lord" (verse 13). So were they all. I should suppose that this particular style of address was used in order to meet some doubt or difficulty in his mind on the subject of election. I see nothing improbable in this. Certainly, such a greeting would do much to confirm in the faith a tried spirit, whose mind Satan might haply have been assailing and darkening on this point.

(V. 21). The violent soldiers, indifferent to the liberty and rights of others, compel one returning from his labours in the field to bear the cross. Simon the Cyrenian had the honour of bearing the actual cross for the One who suffered on the cross for all the world. God, apparently was not unmindful of this small service for the Lord; for we are told that this Simon was the father of Alexander and Rufus. This seems suggestive of the Rufus mentioned in Romans 12:13, and would imply that Alexander and Rufus were well known converts when Mark wrote his gospel.