The church that is at Babylon, elected together with you - It will be seen at once that much of this is supplied by our translators; the words "church that is" not being in the original. The Greek is, ἡ ἐν Βαβυλῶνι συνεκλεκτὴ hē en Babulōni suneklektē; and might refer to a church, or to a female. Wall, Mill, and some others, suppose that the reference is to a Christian woman, perhaps the wife of Peter himself. Compare 2 John 1:1. But the Arabic, Syriac, and Vulgate, as well as the English versions, supply the word "church." This interpretation seems to be confirmed by the word rendered "elected together with" - συνεκλεκτὴ suneklektē. This word would be properly used in reference to one individual if writing to another individual, but would hardly be appropriate as applied to an individual addressing a church. It could not readily be supposed, moreover, that any one female in Babylon could have such a prominence, or be so well known, that nothing more would be necessary to designate her than merely to say, "the elect female." On the word Babylon here, and the place denoted by it, see the introduction, section 2.

And so doth Marcus my son - Probably John Mark. See the notes at Acts 12:12; Acts 15:37. Why he was now with Peter is unknown. If this was the Mark referred to, then the word son is a title of affection, and is used by Peter with reference to his own superior age. It is possible, however, that some other Mark may be referred to, in whose conversion Peter had been instrumental.

The Church that is at Babylon - After considering all that has been said by learned men and critics on this place, I am quite of opinion that the apostle does not mean Babylon in Egypt, nor Jerusalem, nor Rome as figurative Babylon, but the ancient celebrated Babylon in Assyria, which was, as Dr. Benson observes, the metropolis of the eastern dispersion of the Jews; but as I have said so much on this subject in the preface, I beg leave to refer the reader to that place.

Instead of Babylon, some MSS. mentioned by Syncellus in his Chronicon have Ιοππῃ, Joppa; and one has Ῥωμῃ, Rome, in the margin, probably as the meaning, according to the writer, of the word Babylon.

Elected together with you - Συνεκλεκτη· Fellow elect, or elected jointly with you. Probably meaning that they, and the believers at Babylon, received the Gospel about the same time. On the election of those to whom St. Peter wrote, see the notes on 1 Peter 1:2.

And ...Marcus my son - This is supposed to be the same person who is mentioned Acts 12:12, and who is known by the name of John Mark; he was sister's son to Barnabas, Colossians 4:10, his mother's name was Mary, and he is the same who wrote the gospel that goes under his name. He is called here Peter's son, i.e. according to the faith, Peter having been probably the means of his conversion. This is very likely, as Peter seems to have been intimate at his mother's house. See the account, Acts 12:6-17.

The church that is at Babylon,.... The Vulgate Latin, Syriac, and Arabic versions, supply the word "church", as we do. Some, by "Babylon", understand Rome, which is so called, in a figurative sense, in the book of the Revelations: this is an ancient opinion; so Papias understood it, as (e) Eusebius relates; but that Peter was at Rome, when he wrote this epistle, cannot be proved, nor any reason be given why the proper name of the place should be concealed, and a figurative one expressed. It is best therefore to understand it literally, of Babylon in Assyria, the metropolis of the dispersion of the Jews, and the centre of it, to whom the apostle wrote; and where, as the minister of the circumcision, he may be thought to reside, here being a number of persons converted and formed into a Gospel church state, whereby was fulfilled the prophecy in Psalm 87:4 perhaps this church might consist chiefly of Jews, which might be the reason of the apostle's being here, since there were great numbers which continued here, from the time of the captivity, who returned not with Ezra; and these are said by the Jews (f) to be of the purest blood: many of the Jewish doctors lived here; they had three famous universities in this country, and here their Talmud was written, called from hence (g) Babylonian. The church in this place is said to be

elected together with you; that is, were chosen together with them in Christ, before the foundation of the world, to grace here, and glory hereafter; or were equally the elect of God as they were, for as such he writes to them, 1 Peter 1:2 and this the apostle said in a judgment of charity of the whole church, and all the members of it, being under a profession of faith in Christ; and nothing appearing to the contrary, but that their faith was unfeigned, and their profession right and sincere. This Church, he says,

saluteth you; wishes all peace, happiness, and prosperity of every kind,

and so doth Marcus, my son; either, in a natural sense, his son according to the flesh; since it is certain Peter had a wife, and might have a son, and one of this name: or rather in a spiritual sense, being one that he was either an instrument of converting him, or of instructing him, or was one that was as dear to him as a son; in like manner as the Apostle Paul calls Timothy, and also Titus, his own son. This seems to be Mark the evangelist, who was called John Mark, was Barnabas's sister's son, and his mother's name was Mary; see Colossians 4:10. He is said (h) to be the interpreter of Peter, and to have wrote his Gospel from what he heard from him; and who approved of it, and confirmed it, and indeed it is said to be his.

(e) Eccl. Hist. l. 2. c. 15. (f) T. Bab. Kiddushin, fol. 69. 2. & 71. 2. & Gloss. in ib. (g) T. Bab. Sanhedrin, fol. 24. 1.((h) Papias apud Euseb. Hist. Eccl. l. 3. c. 39. Tertullian. adv. Marcion, l. 4. c. 5. Hieron. Catalog. Script. Eccl. sect. 2. 18.

The church

The word is not in the Greek, but is supplied with the feminine definite article ἡ. There is, however, a difference of opinion as to the meaning of this feminine article. Some suppose a reference to Peter's own wife; others, to some prominent Christian woman in the church. Compare 2 John 1:1. The majority of interpreters, however, refer it to the church.

Babylon

Some understand in a figurative sense, as meaning Rome; others, literally, of Babylon on the Euphrates. In favor of the former view are the drift of ancient opinion and the Roman Catholic interpreters, with Luther and several noted modern expositors, as Ewald and Hoffmann. This, too, is the view of Canon Cook in the "Speaker's Commentary." In favor of the literal interpretation are the weighty names of Alford, Huther, Calvin, Neander, Weiss, and Reuss. Professor Salmond, in his admirable commentary on this epistle, has so forcibly summed up the testimony that we cannot do better than to give his comment entire: "In favor of this allegorical interpretation it is urged that there are other occurrences of Babylon in the New Testament as a mystical name for Rome (Revelation 14:8; Revelation 18:2, Revelation 18:10); that it is in the highest degree unlikely that Peter should have made the Assyrian Babylon his residence or missionary centre, especially in view of a statement by Josephus indicating that the Emperor Claudius had expelled the Jews from that city and neighborhood; and that tradition connects Peter with Rome, but not with Babylon. The fact, however, that the word is mystically used in a mystical book like the Apocalypse - a book, too, which is steeped in the spirit and terminology of the Old Testament - is no argument for the mystical use of the word in writings of a different type. The allegorical interpretation becomes still less likely when it is observed that other geographical designations in this epistle (1 Peter 1:1) have undoubtedly the literal meaning. The tradition itself, too, is uncertain. The statement in Josephus does not bear all that it is made to bear. There is no reason to suppose that, at the time when this epistle was written, the city of Rome was currently known among Christians as Babylon. On the contrary, wherever it is mentioned in the New Testament, with the single exception of the Apocalypse (and even there it is distinguished as 'Babylon, the great'), it gets its usual name, Rome. So far, too, from the Assyrian Babylon being practically in a deserted state at this date, there is very good ground for believing that the Jewish population (not to speak of the heathen) of the city and vicinity was very considerable. For these and other reasons a succession of distinguished interpreters and historians, from Erasmus and Calvin, on to Neander, Weiss, Reuss, Huther, etc., have rightly held by the literal sense."

Marcus

Rev., Mark. John Mark, the author of the gospel. See Introduction to Mark, on his relations to Peter.

My son

Probably in a spiritual sense, though some, as Bengel, think that Peter's own son is referred to.

{15} The church that is at {d} Babylon, elected together with you, saluteth you; and so doth Marcus my son.

(15) Familiar salutations.

(d) In that famous city of Assyria, where Peter the apostle of circumcision then was.

5:13 The church that is at Babylon. She that is in Babylon (Revised Version). The word church is not in the Greek. Peter probably referred to his wife. The salutations are from individuals. On Babylon, see topic 9257. Alford says,

There is no reason whatever for regarding this any place but the Chaldean capital.''

So doth Marcus, my son. Most likely John Mark, the author of the second gospel. See Ac 12:12 13:05 15:37 Col 4:10.

5:13 The church that is at Babylon - Near which St. Peter probably was, when he wrote this epistle. Elected together with you - Partaking of the same faith with you. Mark - It seems the evangelist. My son - Probably converted by St. Peter. And he had occasionally served him, as a son in the gospel.

13. The . at Babylon-Alford, Bengel, and others translate, "She that is elected together with you in Babylon," namely, Peter's wife, whom he led about with him in his missionary journeys. Compare 1Pe 3:7, "heirs together of the grace of life." But why she should be called "elected together with you in Babylon," as if there had been no Christian woman in Babylon besides, is inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (1Pe 1:1, Greek), or Church of Christianized Jews, with Gentile converts, which resides in Babylon." As Peter and John were closely associated, Peter addresses the Church in John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth you"; and John similarly addresses the "elect lady," that is, the Church in Babylon, and closes with "the children of thine elect sister (the Asiatic Church) greet thee"; (compare [2626]Introduction to Second John). Erasmus explains, "Mark who is in the place of a son to me": compare Ac 12:12, implying Peter's connection with Mark; whence the mention of him in connection with the Church at Babylon, in which he labored under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John [Eusebius, Ecclesiastical History, 3.39], that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's companion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic' churches which Peter addresses, and so naturally salutes them, appears from 2Ti 4:11; Col 4:10.

Babylon-The Chaldean Babylon on the Euphrates. See [2627]Introduction, ON THE PLACE OF WRITING this Epistle, in proof that Rome is not meant as Papists assert; compare Lightfoot sermon. How unlikely that in a friendly salutation the enigmatical title of Rome given in prophecy (John, Re 17:5), should be used! Babylon was the center from which the Asiatic dispersion whom Peter addresses was derived. Philo [The Embassy to Gaius, 36] and Josephus [Antiquities, 15.2.2; 23.12] inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about eight thousand [Josephus, Antiquities, 17.11]); so it would naturally be visited by the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Ac 2:9, Jewish "Parthians . dwellers in Mesopotamia" (the Parthians were then masters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom at Rome is Dionysius, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the metropolis, seems to have originated the tradition. Clement of Rome [First Epistle to the Corinthians, 4.5], often quoted for, is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preached both in the East and West, implying that Peter never was in the West. In 2Pe 1:14, he says, "I must shortly put off this tabernacle," implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it.

5:10-14 In conclusion, the apostle prays to God for them, as the God of all grace. Perfect implies their progress towards perfection. Stablish imports the curing of our natural lightness and inconstancy. Strengthen has respect to the growth of graces, especially where weakest and lowest. Settle signifies to fix upon a sure foundation, and may refer to Him who is the Foundation and Strength of believers. These expressions show that perseverance and progress in grace are first to be sought after by every Christian. The power of these doctrines on the hearts, and the fruits in the lives, showed who are partakers of the grace of God. The cherishing and increase of Christian love, and of affection one to another, is no matter of empty compliment, but the stamp and badge of Jesus Christ on his followers. Others may have a false peace for a time, and wicked men may wish for it to themselves and to one another; but theirs is a vain hope, and will come to nought. All solid peace is founded on Christ, and flows from him.