1 Pedro 5:13

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 (Mateus 8:14; 1 Coríntios 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 1 Pedro 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 2 João 1:1; 1 Pedro 1:4; 1 Pedro 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 Cântico dos Cânticos 6:8.

That is at Babylon. — Three places have claimed to be understood under this name: (1) A little place called Babylon in Egypt, which has nothing to plead for itself except the unlikelihood of St. Peter ever being at the Oriental Babylon, coupled with the difficulty of supposing that the name is used quite figuratively. Perhaps, also, we should mention the traditional connection of St. Mark with Egypt. No one now, however, maintains this view. (2) The literal Babylon in the East. This has for itself the simple way in which St. Peter uses the word without any circumlocution. But it has ‘nothing else for it, to set against all the overwhelming arguments in favour of the third claimant; besides which we learn from Josephus of a great expulsion of Jews from the Oriental Babylon a few years before this date: these Jews might of course, however, have gathered there again, as they did at Rome, in spite of frequent expulsions. (3) It may be called the established interpretation that the place meant is Rome. We never hear of St. Peter being in the East, and the thing in itself is improbable, whereas nothing but Protestant prejudice can stand against the historical evidence that St. Peter sojourned and died at Rome. Whatever theological consequences may flow from it, it is as certain that St. Peter was at Rome as that St. John was at Ephesus. Everything in the Letter also points to such a state of things as was to be found at Rome about the date when we believe the Letter to have been written. It is objected that St. Peter would not gravely speak of Rome under a fanciful name when dating a letter; but the symbolism in the name is quite in keeping with the context. St. Peter has just personified the church of the place from which he writes, which seems quite as unprosaic a use of language as to call Rome “Babylon.” And it seems pretty clear that the name was quite intelligible to Jewish readers, for whom it was intended. The Apocalypse (Apocalipse 17:18) is not the only place where Rome is found spoken of under this title. One of the first of living Hebraists (who will not allow his name to be mentioned) told the present writer that no Hebrew of St. Peter’s day would have had need to think twice what city was meant when “Babylon” was mentioned. And on the mention of the name, all the prophecies of the vengeance to be taken on the city which had desolated the Holy Land would rush with consolation into the mind of the readers, and they would feel that St. Peter, though supporting St. Paul, was still in full sympathy with themselves. Finally, as M. Renan suggests, there were reasons of prudence for not speaking too plainly about the presence of a large Christian society in Rome. The police were still more vigilant now than when St. Paul wrote in guarded language about the Roman empire to the Thessalonians. (See Excursus on the Man of Sin, after 2 Thess.) It might provoke hostilities if the Epistle fell into the hands of a delator, with names and places too clearly given.

Marcus, my son. — The particular word here used does not occur elsewhere of spiritual relationship, but the other thought is very improbable. We should have heard of it in other places had St. Mark been his son in the flesh. (See Atos 12:12.) St. Mark was. of course, well known in Asia Minor (Atos 12:25; Colossenses 4:10; 2 Timóteo 4:11).