TRV
Translation
King James Version
The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.
Complete Jewish Bible
Your sister congregation in Bavel, chosen along with you, sends greetings to you, as does my son Mark.
Berean Standard Bible
The church in Babylon, chosen together with you, sends you greetings, as does my son Mark.
American Standard Version
She that is in Babylon, elect together with you, saluteth you; and so doth Mark my son.
World English Bible Messianic
She who is in Babylon, chosen together with you, greets you; and so does Mark, my son.
Geneva Bible (1599)
The Church that is at Babylon elected together with you, saluteth you, and Marcus my sonne.
Young's Literal Translation
Salute you doth the assembly in Babylon jointly elected, and Markus my son.
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In the KJVVerse 30,479 of 31,102
Study This Verse
Commentary on 1 Peter 5 verses 10–14
10 ¶ But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you.
11 To him be glory and dominion for ever and ever. Amen.
12 By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.
13 The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.
14 Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.
I. II. Main points1. 2. Sub-points
We come now to the conclusion of this epistle, which,
I. The apostle begins with a most weighty prayer, which he addresses to God as the God of all grace, the author and finisher of every heavenly gift and quality, acknowledging, on their behalf, that God had already called them to be partakers of that eternal glory, which, being his own, he had promised and settled upon them, through the merit and intercession of Jesus Christ. Observe,
1.What he prays for on their account; not that they might be excused from sufferings, but that their sufferings might be moderate and short, and, after they had suffered awhile, that God would restore them to a settled and peaceable condition, and perfect his work in them - that he would establish them against wavering, either in faith or duty, that he would strengthen those who were weak, and settle them upon Christ the foundation, so firmly that their union with him might be indissoluble and everlasting. Learn, (1.) All grace is from God; it is he who restrains, converts, comforts, and saves men by his grace. (2.) All who are called into a state of grace are called to partake of eternal glory and happiness. (3.) Those who are called to be heirs of eternal life through Jesus Christ must, nevertheless, suffer in this world, but their sufferings will be but for a little while. (4.) The perfecting, establishing, strengthening, and settling, of good people in grace, and their perseverance therein, is so difficult a work, that only the God of all grace can accomplish it; and therefore he is earnestly to be sought unto by continual prayer, and dependence upon his promises.
2.His doxology, Pe1 5:11. From this doxology we may learn that those who have obtained grace from the God of all grace should and will ascribe glory, dominion, and power, to him for ever and ever.
II. He recapitulates the design of his writing this epistle to them (Pe1 5:12), which was, 1. To testify, and in the strongest terms to assure them, that the doctrine of salvation, which he had explained and they had embraced, was the true account of the grace of God, foretold by the prophets and published by Jesus Christ. 2. To exhort them earnestly that, as they had embraced the gospel, they would continue stedfast in it, notwithstanding the arts of seducers, or the persecutions of enemies. (1.) The main thing that ministers ought to aim at in their labours is to convince their people of the certainty and excellency of the Christian religion; this the apostles did exhort and testify with all their might. (2.) A firm persuasion that we are in the true way to heaven will be the best motive to stand fast, and persevere therein.
III. He recommends Silvanus, the person by whom he sent them this brief epistle, as a brother whom he esteemed faithful and friendly to them, and hoped they would account him so, though he was a ministers of the uncircumcision. Observe, An honourable esteem of the ministers of religion tends much to the success of their labours. When we are convinced they are faithful, we shall profit more by their ministerial services. The prejudices that some of these Jews might have against Silvanus, as a minister of the Gentiles, would soon wear off when they were once convinced that he was a faithful brother.
IV. He closes with salutations and a solemn benediction. Observe, 1. Peter, being at Babylon in Assyria, when he wrote this epistle (whither he travelled, as the apostle of the circumcision, to visit that church, which was the chief of the dispersion), sends the salutation of that church to the other churches to whom he wrote (Pe1 5:13), telling them that God had elected or chosen the Christians at Babylon out of the world, to be his church, and to partake of eternal salvation through Christ Jesus, together with them and all other faithful Christians, Pe1 1:2. In this salutation he particularly joins Mark the evangelist, who was then with him, and who was his son in a spiritual sense, being begotten by him to Christianity. Observe, All the churches of Jesus Christ ought to have a most affectionate concern one for another; they should love and pray for one another, and be as helpful one to another as they possibly can. 2. He exhorts them to fervent love and charity one towards another, and to express this by giving the kiss of peace (Pe1 5:14), according to the common custom of those times and countries, and so concludes with a benediction, which he confines to those that are in Christ Jesus, united to him by faith and sound members of his mystical body. The blessing he pronounces upon them is peace, by which he means all necessary good, all manner of prosperity; to this he adds his amen, in token of his earnest desire and undoubted expectation that the blessing of peace would be the portion of all the faithful.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–14. Public domain.
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Papias of Hierapolis (as quoted by Eusebius of Caesarea, AD 339)AD 130
Church History (Book III), Chapter 39, Section 15
This also the presbyter [John] said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely.
Clement of Alexandria (as quoted by Cassiodorus)AD 215
From the Latin Translation of Cassiodorus
"Marcus, my son, salutes you." Mark, the follower of Peter, while Peter publicly preached the Gospel at Rome before some of Caesar's equites, and adduced many testimonies to Christ, in order that thereby they might be able to commit to memory what was spoken, of what was spoken by Peter, wrote entirely what is called the Gospel according to Mark. As Luke also may be recognised by the style, both to have composed the Acts of the Apostles, and to have translated Paul's Epistle to the Hebrews.
Eusebius of CaesareaAD 339
HISTORY OF THE CHURCH 2.15
Peter mentions Mark in his first epistle, which they say he composed in Rome itself, and they say that he indicates this by referring to the city metaphorically as Babylon.
Eusebius of CaesareaAD 339
Church History (Book II), Chapter 15, Sections 1-2
And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark.
And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: "The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son." [1 Peter 5:13]
Andreas of CaesareaAD 614
CATENA
Peter calls Rome Babylon in a metaphorical sense. The woman who is chosen along with us is the church of Christ established in that city. He also mentions Mark the Evangelist, whom he calls his son in Christ and to whom he entrusted the task of writing the Gospel.
BedeAD 735
Commentary on the Catholic Epistles
The Church which is gathered in Babylon greets you, etc. He calls Rome Babylon figuratively, evidently because of the confusion of manifold idolatry. In the midst of which, the holy Church, now immature and very small, was shining forth, in the example of the Israelite people who once, small in number and captured, sitting by the rivers of Babylon, wept for the absence of the holy land, nor could they sing the Lord's song in a foreign land (Psalm 136). And blessed Peter appropriately, while exhorting his listeners to endure present adversities, mentions the Church which is established with him in Babylon, that is, in the confusion of tribulations. And yet, he confirms it to be gathered, to show that the holy city of God in this life cannot be free from the intermingling and oppression of the city of the devil, which Babylon signifies. He calls Mark his son, who is said to become his son through baptism. Hence it is clear that before he sent Mark from Rome to Alexandria to preach the gospel, he wrote this Epistle. In the time of Emperor Claudius, both Peter and Mark came to Rome, and Mark himself, after composing his Gospel in Rome, was sent to Alexandria. Whence it is inferred that when Peter sought a place and time to write this Epistle, the place was Rome, the time was during the reign of Claudius Caesar.
Ishodad of MervAD 850
COMMENTARIES
Peter calls Rome Babylon [Babel] because of the many languages spoken there.
OecumeniusAD 990
Commentary on 1 Peter
By Silvanus, a faithful brother to you, as I consider, I have written to you briefly, exhorting and testifying that this is the true grace of God in which you stand. The Church that is in Babylon, elected together with you, greets you, and Mark my son. Greet one another with a kiss of love. Peace to you all who are in Christ Jesus. Amen.
"By Silvanus." This Silvanus was very faithful and eagerly motivated around the preaching. Indeed, Paul also mentions him and takes him as a helper along with Timothy in his letters, saying: "Paul, and Silvanus, and Timothy." (1-2 Thess. 1:1)
Peter calls Rome Babylon, because it was so remarkable and distinguished, as it had been for a long time in Babylon.
Peter calls his son Mark according to the spirit, and not according to the flesh. To him, he entrusted the task of writing the Gospel. However, some have dared to assert that Mark was the son of the divine Peter according to the flesh, using as an argument what was said by Luke in the Acts of the Apostles. (Acts 12:1) For he says that Peter was miraculously brought out of prison by the angel of God, in which Herod had kept him, and after being released from the angelic conversation, Peter came to the house of the mother of John, who was surnamed Mark, as if he had come to his own house and to his lawful wife. However, when Paul writes that they should greet each other with a holy kiss (2 Cor. 14:12), Peter says here,
"With a kiss of love," saying the same as that. For Paul (1 Cor. 13:1-19) knows the love which is according to Christ and is greater than all virtues, even than martyrdom itself suffered for Christ. Therefore, he calls the holy kiss separate and defined in God, while he similarly refers to the kiss of love which is true love, which Paul has praised. Therefore, he also adds:
"Peace to you all who are in Christ Jesus:" not speaking of the common peace which is among men, which is dear to men because of the affection for vain glory and the enjoyment of pleasures, to which those who are free from war surrender themselves; but Peter prays that they may attain the peace which Christ himself agreed to grant them as he proceeded to passion, saying: "My peace I leave with you;" and adding a distinction: "Not as the world gives." (Jn. 14:27) For peace is not to be sought because of affection, but that we may be united in love, in order to receive in this way the blows of adversaries. Moreover, the disciples of the Lord, adding as it were a seal, bring a prayer at the end, as a genuine sign of their holiness. (It was written from the city of Rome.)
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Peter 5:13 concludes the epistle with a warm and significant greeting from the community where Peter is writing, identified cryptically as "Babylon," and from Marcus, whom Peter affectionately calls "my son." This verse offers crucial insights into the location of Peter's ministry, the interconnectedness of early Christian communities through shared election, and the importance of spiritual fellowship and mentorship in the nascent church.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Symbolism through the use of "Babylon" to represent Rome, a common practice in apocalyptic literature to denote a powerful, oppressive empire. This symbolic reference communicates a shared understanding among believers about the nature of the world they inhabit and the spiritual forces at play. Additionally, the phrase "Marcus my son" utilizes Metonymy or Figurative Language, where "son" is not meant literally but signifies a spiritual relationship of deep affection, mentorship, and shared spiritual heritage. This familial language emphasizes the close-knit and nurturing nature of the early Christian community. The entire verse functions as an Epistolary Closing, a conventional feature of ancient letters designed to convey personal greetings and reinforce communal bonds, serving as a final touch of warmth and solidarity.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Peter 5:13 powerfully encapsulates the theological truth of the church's unity in Christ, regardless of geographical distance or external pressures. The "elected together" status of believers in "Babylon" and Asia Minor highlights that their common identity as God's chosen people transcends all earthly divisions. This shared election means they are part of one spiritual family, bound by God's grace and purpose. The greetings serve as a tangible expression of this spiritual solidarity, demonstrating mutual care and encouragement within the global body of Christ. The verse also subtly reinforces the idea that the church, though often a minority or persecuted group, stands united against the backdrop of worldly powers, symbolized by "Babylon," drawing strength from its divine calling and internal fellowship.
REFLECTION AND APPLICATION
First Peter 5:13 offers a profound reminder that the church is a global, interconnected family, united not by location or culture, but by divine election and a shared spiritual heritage. In a world often characterized by division and isolation, this verse calls us to recognize and cherish the bonds we share with believers across the globe. It encourages us to cultivate a sense of solidarity with our spiritual siblings, praying for those who are suffering for their faith, and celebrating the triumphs of the gospel in every corner of the earth. The affectionate mention of Marcus as "my son" also underscores the vital importance of spiritual mentorship within the church. It challenges us to invest in the next generation of believers, nurturing their faith and equipping them for ministry, just as Peter likely did with Mark. We are called to be both spiritual parents and children, fostering relationships that build up the body of Christ and ensure the faithful transmission of the gospel from one generation to the next. This verse beckons us to live out our faith in community, recognizing that we are "co-elect" with a vast multitude, all called to glorify God together.
Questions for Reflection
FAQ
Why is "Babylon" used in this verse, and what does it mean?
Answer: In 1 Peter 5:13, "Babylon" is widely understood by scholars to be a symbolic or cryptic reference to Rome. This symbolism was common in Jewish apocalyptic literature (e.g., Revelation 17:5) where "Babylon" represented a powerful, oppressive empire hostile to God's people, much like ancient Babylon oppressed Israel. Given the early church tradition placing Peter in Rome and the persecution faced by Christians under Roman rule, it's highly probable that Peter used "Babylon" to discreetly refer to Rome, perhaps for security reasons or to evoke a theological understanding of Rome as the new center of worldly opposition to God's kingdom. It signifies the church's identity as a distinct, divinely chosen community living within, yet often in opposition to, the prevailing worldly powers.
Who is "Marcus my son" mentioned by Peter?
Answer: "Marcus my son" is almost universally identified with John Mark, the author of the Gospel of Mark. He was a close associate of both Peter and Paul, and is mentioned in other New Testament books such as Acts (Acts 12:12), Colossians (Colossians 4:10), and Philemon (Philemon 1:24). Peter's affectionate designation of him as "my son" is understood in a spiritual sense, indicating a deep bond of mentorship, discipleship, or perhaps even that Peter led Mark to faith in Christ. This relationship highlights the importance of spiritual parenting and the transmission of faith and ministry from one generation to the next within the early church.
CHRIST-CENTERED FULFILLMENT
First Peter 5:13, though a brief closing salutation, finds profound Christ-centered fulfillment in its affirmation of the church's unity and shared election. The greeting from the "church that is at Babylon, elected together with you" points directly to the work of Christ, who, through His atoning sacrifice and resurrection, established a new covenant community, chosen and called out of the world. Just as God chose Israel, so too has He, in Christ, chosen a new people from every tribe and nation (Revelation 5:9). This "election together" is not based on human merit or geographical location, but solely on God's sovereign grace revealed in Jesus Christ (Ephesians 1:4-6). The solidarity expressed in the greeting from "Babylon" (Rome) to the believers in Asia Minor foreshadows the global, unified body of Christ, a reality brought into being by the Spirit of Christ who indwells all believers, breaking down barriers of hostility (Ephesians 2:14-16). Furthermore, Peter's affectionate reference to "Marcus my son" reflects the spiritual family forged in Christ, where believers are adopted into God's household through faith in His Son (Galatians 4:4-7). This verse, therefore, is a beautiful testament to the Christ-initiated and Christ-sustained fellowship that binds all believers across time and space into one glorious, chosen family, reflecting the very unity of the Godhead (John 17:20-23).