1 Peter 5:13
Verse
Context
Sermons
Stephen Kaung
Brian Brodersen
John Gill
Samuel Logan BrengleSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Pe1 1:2. And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister's son to Barnabas, Col 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, Act 12:6-17.
Jamieson-Fausset-Brown Bible Commentary
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 Pe1 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 (Pe1 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 Introduction to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Act 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 Ti2 4:11; Col 4:10. Babylon--The Chaldean Babylon on the Euphrates. See 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, Rev 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, Act 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 Pe2 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.
John Gill Bible Commentary
Greet ye one another with a kiss of charity,.... The Vulgate Latin, Syriac, and Arabic versions read, "with an holy kiss"; and so some copies, as in Rom 16:16 and elsewhere; See Gill on Rom 16:16; and intends such a kiss, as is not only opposite to everything that is lascivious and impure, but is expressive of true love and affection, and is hearty and sincere: and such a love the Jews call, as the apostle does here, , "a kiss of love" (i); for as Philo the Jew (k) observes, a kiss and love differ, the one may be without the other, a mere compliment, a show of friendship, and not arise from sincere love. Peace with you all, that are in Christ Jesus; who were chosen in him before the foundation of the world; and appeared to be in him by the effectual calling; and were at least by profession in him, and were in Christ mystical, and incorporated in a Gospel church; the Arabic version reads, "who are in the love of Jesus Christ". To these the apostle wishes peace, temporal, spiritual, and eternal. The Vulgate Latin reads "grace", which is most usual in Paul's epistles. The epistle is closed with Amen, as is common; the apostle wishing that this might be the case, and believing that it would be. (i) Zohar in Exod. fol. 60. 3, 4. (k) Quis rerum divin. Haeres. p. 486, 487. Next: 2 Peter Introduction
Tyndale Open Study Notes
5:13 Babylon was probably symbolic for Rome. Like Rome, Babylon was a great city, the capital of an empire. Babylon held sway over much of the ancient Near East in the 500s BC. As a great city and the capital of the empire that burned Jerusalem and took many captive Israelites back to the city, Babylon was regarded as the power center of a world hostile to God’s people. For this reason, the book of Revelation uses “Babylon” as a metaphor or code word for Rome. Peter probably also used the title in the same way. • Mark, also called John Mark, was another co-worker of the apostle Paul. Mark wrote the Gospel of Mark, which is generally thought to be based on Peter’s teachings.
1 Peter 5:13
Benediction and Farewell
12Through Silvanus, whom I regard as a faithful brother, I have written to you briefly, encouraging you and testifying that this is the true grace of God. Stand firm in it. 13The church in Babylon, chosen together with you, sends you greetings, as does my son Mark.
- Scripture
- Sermons
- Commentary
Gospel According to Mark I
By Stephen Kaung1.4K1:15:27MarkMRK 10:45ACT 12:121PE 5:13In this sermon, the speaker emphasizes the importance of learning Christ before being able to effectively present Him to others. He explains that the measure of our gospel is based on the measure of Christ we know. The speaker also highlights the need for believers to go through training and hardships in order to become good soldiers of the Lord Jesus. He shares a personal story of a brother who faced opposition from others but found support and revival through the prayers of an elderly woman. The sermon concludes by emphasizing that God works in our lives to mold and transform us so that we can effectively present Christ to the world.
(Acts) Lead by the Spirit
By Brian Brodersen61059:59ACT 16:4ACT 16:101CO 9:61PE 5:13In this sermon, the speaker shares his experiences of preaching the gospel in different places and the varying responses they received. They encountered aggressive and violent reactions in one location, leading them to seek another place for outreach. In contrast, in a different direction, they found a receptive audience who eagerly listened to their message and accepted the Lord. The speaker emphasizes that God reveals things to us gradually and through perseverance, and that we must trust Him and take steps of faith. He also highlights the importance of seeking God's guidance and discussing and praying together before making decisions.
1 Peter 5:13
By John Gill0Unity in the ChurchElection and GracePSA 87:4EPH 1:4COL 4:101PE 1:21PE 5:13John Gill expounds on 1 Peter 5:13, discussing the church located in Babylon, which he interprets literally rather than figuratively as Rome. He emphasizes that this church was composed of Jewish believers who were elected by God, sharing in the grace and glory of Christ. Gill highlights the significance of the church's unity and the greetings extended to the recipients of the letter, including Mark, who is described as a spiritual son to Peter. The sermon reflects on the importance of community and shared faith among believers, affirming their collective election and purpose in Christ.
The Soul-Winner's Commission to the Children
By Samuel Logan Brengle0Children's MinistryDiscipleshipPSA 78:4PRO 22:6MAT 19:14MRK 9:34LUK 9:46JHN 21:15ACT 20:28EPH 6:41TI 4:151PE 5:13Samuel Logan Brengle emphasizes the importance of reaching out to children in his sermon 'The Soul-Winner's Commission to the Children.' He reflects on Peter's unexpected commission from Jesus to 'Feed My lambs,' highlighting that even those who feel unqualified can serve in this vital role. Brengle encourages believers to embrace their responsibility to nurture and guide children, reminding them that every worker is called to care for the young ones in their flock. He outlines practical steps for becoming effective children's workers, stressing the need for love, understanding, and dedication in this ministry. Ultimately, he calls on all to respond to Jesus' question of love by actively engaging in the spiritual growth of children.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
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 Pe1 1:2. And ...Marcus my son - This is supposed to be the same person who is mentioned Act 12:12, and who is known by the name of John Mark; he was sister's son to Barnabas, Col 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, Act 12:6-17.
Jamieson-Fausset-Brown Bible Commentary
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 Pe1 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 (Pe1 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 Introduction to Second John). ERASMUS explains, "Mark who is in the place of a son to me": compare Act 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 Ti2 4:11; Col 4:10. Babylon--The Chaldean Babylon on the Euphrates. See 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, Rev 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, Act 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 Pe2 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.
John Gill Bible Commentary
Greet ye one another with a kiss of charity,.... The Vulgate Latin, Syriac, and Arabic versions read, "with an holy kiss"; and so some copies, as in Rom 16:16 and elsewhere; See Gill on Rom 16:16; and intends such a kiss, as is not only opposite to everything that is lascivious and impure, but is expressive of true love and affection, and is hearty and sincere: and such a love the Jews call, as the apostle does here, , "a kiss of love" (i); for as Philo the Jew (k) observes, a kiss and love differ, the one may be without the other, a mere compliment, a show of friendship, and not arise from sincere love. Peace with you all, that are in Christ Jesus; who were chosen in him before the foundation of the world; and appeared to be in him by the effectual calling; and were at least by profession in him, and were in Christ mystical, and incorporated in a Gospel church; the Arabic version reads, "who are in the love of Jesus Christ". To these the apostle wishes peace, temporal, spiritual, and eternal. The Vulgate Latin reads "grace", which is most usual in Paul's epistles. The epistle is closed with Amen, as is common; the apostle wishing that this might be the case, and believing that it would be. (i) Zohar in Exod. fol. 60. 3, 4. (k) Quis rerum divin. Haeres. p. 486, 487. Next: 2 Peter Introduction
Tyndale Open Study Notes
5:13 Babylon was probably symbolic for Rome. Like Rome, Babylon was a great city, the capital of an empire. Babylon held sway over much of the ancient Near East in the 500s BC. As a great city and the capital of the empire that burned Jerusalem and took many captive Israelites back to the city, Babylon was regarded as the power center of a world hostile to God’s people. For this reason, the book of Revelation uses “Babylon” as a metaphor or code word for Rome. Peter probably also used the title in the same way. • Mark, also called John Mark, was another co-worker of the apostle Paul. Mark wrote the Gospel of Mark, which is generally thought to be based on Peter’s teachings.