The church in Babylon
The phrase "the church in Babylon" has been a subject of much scholarly debate. In the context of 1 Peter, "Babylon" is often understood symbolically rather than literally. Historically, Babylon was a city of great significance, known for its opposition to God's people, as seen in the Old Testament. In the New Testament era, "Babylon" is frequently interpreted as a metaphor for Rome, the center of the Roman Empire, which was seen as a place of exile and persecution for Christians. This symbolic use aligns with the apocalyptic literature of the time, where Babylon represents worldly power and opposition to God. The "church" here refers to the body of believers, emphasizing their unity and shared experience of being "chosen" and set apart by God, even amidst trials.

chosen together with you
The term "chosen" (Greek: ἐκλεκτός, eklektos) signifies being selected or elected by God, a theme prevalent throughout the New Testament. This phrase underscores the shared identity and destiny of believers, both those in "Babylon" and the recipients of Peter's letter. It reflects the doctrine of election, where God's sovereign choice is emphasized, providing comfort and assurance to Christians facing persecution. The idea of being "together" highlights the unity and solidarity among believers, transcending geographical and cultural boundaries. It serves as a reminder of the communal nature of the Christian faith, where all are part of the same spiritual family.

sends you greetings
This phrase is a common epistolary convention in ancient letters, serving to foster a sense of connection and fellowship among believers. The act of sending greetings is more than a mere formality; it is an expression of love, concern, and solidarity. In the early church, such greetings were vital for maintaining unity and encouragement, especially in times of persecution. It reflects the relational aspect of the Christian faith, where believers are called to support and uplift one another.

as does my son Mark
The reference to "my son Mark" is significant in understanding the relationships within the early Christian community. "Mark" is traditionally identified as John Mark, the author of the Gospel of Mark and a close associate of both Peter and Paul. The term "my son" indicates a close, mentoring relationship, suggesting that Mark was a spiritual son to Peter. This highlights the importance of discipleship and mentorship in the early church, where seasoned leaders like Peter invested in the next generation of Christian leaders. It also reflects the familial language often used in the New Testament to describe relationships among believers, emphasizing the deep bonds formed through shared faith and mission.

(13) The church. . . . elected together with you.--In the original it simply stands "the co-elect one [fern. sing.] in Babylon." Some, therefore, seeing immediately after, "Marcus, my son," and knowing that St. Peter was a married man (Matthew 8:14, 1Corinthians 9:5), have thought that this "co-elect one" was St. Peter's wife. But (1) it is highly improbable that St. Mark was in that sense "son" to St. Peter; (2) quite as improbable that she would have been put so prominently forward in such an Epistle; (3) the word "co-elect" evidently refers back to 1Peter 1:2, and means "co-elect with you," not "with me." It was becoming a not infrequent mode of designating a church, to personify it under a female title (see 2John 1:1; 1Peter 1:4-5; 1Peter 1:13); and it seems therefore much more natural to suppose that the salutation is from this church of "Babylon" to her sister churches in the provinces of Asia Minor. The modesty with which this church at "Babylon" is spoken of, as being only one of many "co-elect" ones is noteworthy. She does not claim such a position among churches as (e.g.) in Song of Solomon 6:8-9. . . . Verse 13. - The Church that is at Babylon, elected together with you, saluteth you; literally, the co-elect in Babylon ἡ ἐν Βαβυλῶνι συνεκλεκτή. The word "Church" is given in no manuscripts with the remarkable exception of the Sinaitic; the rest have simply "the co-elect." We ask - What word is to be supplied, "Church" or "sister"? Some think that St, Peter's wife (comp. Matthew 8:14; 1 Corinthians 9:5) is intended, or some other well-known Christian woman (comp. 2 John 1). In favor of this view is the following salutation from Marcus. It is more natural to join together the names of two persons than to couple a Church with an individual. Also it scorns exceedingly improbable that such a word as "Church" should be omitted (a word, we may remark, which occurs nowhere in St. Peter's Epistles), and the ellipse left to be filled up by the readers. On the other hand, it is said to be unlikely that a humble Galilaean woman should be described as "the co-elect in Babylon." This argument would have considerable weight if the apostle were writing from large and well-known Church, like that at Rome; but it is quite possible that "the co-elect" might be the only Christian woman, or the one best known among a very small number in Babylon. On the whole, it seems most probable to us that by "the co-elect" (whether we supply "together with you" or "with me") is meant a Christian woman known at least by name to the Churches of Asia Miner, and therefore very possibly St. Peter's wife, who, St. Paul tells us, was his companion in travel. The question now meets us - Is "Babylon" to be taken in a mystic sense, as a cryptograph for Rome, or literally? Eusebius, and ancient writers generally, understand it of Rome. Eusebius is commonly understood to claim for this view the authority of Papias and Clement of Alexandria (as has been stated in the Introduction, p. 9.). But the historian's words ('Hist. Eccl.,' 1. 15. 2) seem to claim that authority only for the connection of St. Peter with St. Mark's Gospel; the identification of Babylon with Rome seems to be mentioned only as a common opinion in the time of Eusebius. It is said that there is n o trace o f the existence of a Christian Church at the Chaldean Babylon, and no proof, apart from this passage, that St. Peter was ever there. There had been a great Jewish colony at Babylon, but it had been destroyed in the time of Caligula. In answer to these arguments, it may be urged that the cryptograph of Babylon for Rome would probably not be understood; even if we assume the earliest date assigned to the Apocalypse, that book could scarcely be known very generally in Asia Minor when this Epistle was written. St. Peter at Babylon, like St. Paul at Athens, may have met with little success; the infant Church may have been quickly crushed. There may have been a second settlement of Jews at Babylon between A.D. and the date of this Epistle. But it is quite possible that St. Peter may have been working as a missionary among the Babylonian Gentiles, for we cannot believe that he confined his ministrations to the Jews. On the whole, it seems much more probable that St. Peter was writing at the famous city on the Euphrates, though no traces of his work there remain, than that he should have used this one word in a mystical sense at the end of an Epistle where all else is plain and simple (see this question discussed in the Introduction, p. 9.). And so doth Marcus my son. Τέκνον is the word used by St. Paul of spiritual relationship (see 1 Timothy 1:2; 2 Timothy 1:2; Titus 1:4). St. Peter has υἱός here. Still, it seems most probable that Marcus, mentioned as he is without any further description, is not a son of the apostle after the flesh, but the well-known John Mark of the Acts (see Introduction, p. 8.).

Parallel Commentaries ...


[The church]
ἡ (hē)
Article - Nominative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

Babylon,
Βαβυλῶνι (Babylōni)
Noun - Dative Feminine Singular
Strong's 897: Of Hebrew origin; Babylon, the capitol of Chaldaea (as a type of tyranny).

chosen together with [you],
συνεκλεκτὴ (syneklektē)
Adjective - Nominative Feminine Singular
Strong's 4899: Fellow-elect, fellow-chosen. From a compound of sun and eklegomai; chosen in company with, i.e. Co-elect.

sends you greetings,
Ἀσπάζεται (Aspazetai)
Verb - Present Indicative Middle or Passive - 3rd Person Singular
Strong's 782: To greet, salute, pay my respects to, welcome. To enfold in the arms, i.e. to salute, to welcome.

[as does]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

my
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

son
υἱός (huios)
Noun - Nominative Masculine Singular
Strong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.

Mark.
Μάρκος (Markos)
Noun - Nominative Masculine Singular
Strong's 3138: Of Latin origin; Marcus, a Christian.


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NT Letters: 1 Peter 5:13 She who is in Babylon chosen together (1 Pet. 1P iP i Pet)