1 Peter 5:13 Commentary: Babylon: Literal or Symbolic?

Babylon in Mesopotamia was no ghost town in the first century. Jewish historian Josephus and philosopher Philo record a large Jewish population there, descendants of those who stayed after the exile (JFB cites both). This made it a primary field for Peter, who was commissioned as apostle to the circumcised (Galatians 2:7, 8). Peter’s own letter is addressed to Jewish believers dispersed across Asia Minor (1 Peter 1:1), and Babylon would have been a natural hub for his ministry, a point Calvin and Gill press hard.

The alternative view, that Babylon means Rome, draws on apocalyptic symbolism. In Revelation, “Babylon the great” stands for Rome, the persecuting power (Revelation 17:5; 18:2). Papias and Clement of Alexandria, as reported by Eusebius, read 1 Peter 5:13 that way. But this reading has problems. As Vincent’s Word Studies notes, Revelation is a highly symbolic book, while Peter’s letter uses straightforward geographical terms (Pontus, Galatia, Cappadocia, Asia, Bithynia in 1:1). Using a code name in a simple salutation seems out of place. Besides, the New Testament elsewhere calls Rome by its own name.

The presence of Mark also points east. Mark had a known connection to Barnabas (Colossians 4:10) and was with Paul in Asia Minor (2 Timothy 4:11). Tradition places his later ministry in Alexandria, not Rome. If Peter was in literal Babylon, Mark’s company fits naturally, it was a short journey to Alexandria. The verse then becomes a window into the actual geography of the early Christian mission: believers scattered in ancient Jewish centers, unified by election and apostolic greeting.

The Greek manuscripts of 1 Peter 5:13 contain no significant variants in the wording itself. However, the feminine article hē lacks a following noun, so the word “church” or “woman” must be supplied. Later scribes occasionally substituted “Joppa” or added “Rome” in the margin (Clarke cites Syncellus’ Chronicon), but these are clearly secondary. The earliest witnesses (including Codex Sinaiticus) read hē en Babulōni suneklektē without a noun. The absence of “church” in the original is a well-known interpretive crux, but it is a matter of exegesis, not a textual disruption.

Early Christian writers like Papias (Bishop of Hierapolis) and Clement of Alexandria understood Babylon as a figurative reference to Rome, a reading recorded by Eusebius. This interpretation later supported claims of Peter’s Roman episcopacy and the primacy of the Roman see. During the Reformation, Protestant commentators such as Calvin and Luther pushed back, arguing for the literal Mesopotamian Babylon and thus weakening the historical argument for papal authority. In modern scholarship, both views retain advocates. The verse also drew attention for its mention of Mark: The Gospel according to Mark was long associated with Peter’s preaching, especially by Irenaeus and Clement of Alexandria. Christians across traditions continue to read the verse as a window into the apostolic network of encouragement and shared suffering.

Three-point outline

1. One election across many cities. The Babylon church is “chosen together with you.” The same God who chose Peter’s readers also called the believers in Babylon. Distance does not weaken election; it displays its scope.
2. The greeting of the whole church. Whether “she” is a congregation or a woman, the greeting comes from the entire community. Christian fellowship crosses borders, a visible sign that suffering and dispersion do not sever the bonds of grace.
3. Mark, the son restored. Peter calls Mark “my son”, a term of affection and spiritual fatherhood. Earlier, Mark had left Paul during a mission (Acts 15:37, 39). Now he serves faithfully with Peter. The gospel is a story of second chances.

Five-point outline

1. Location matters: Where was Peter when he wrote? The debate over Babylon challenges us to think about the historical roots of our faith.
2. One body, many locations: The co-elect sister church sends greetings, a reminder that the church is not isolated but universally connected.
3. Ambiguity as gift: The Greek leaves “she” undefined. This forces readers either to picture a local church as a person or to imagine a specific woman of faith. Both readings emphasize relationship over institution.
4. Marks of discipleship: Mark is called “my son”, not by biology but by the gospel. Spiritual parenthood shapes the apostolic mission.
5. A greeting of hope: This short verse ends the letter’s final section, which also includes a doxology and a charge to stand fast. The greeting from Babylon anchors the letter in real people and real places.

Illustration hooks

• A church plant in a difficult neighborhood sends a video greeting to a sister congregation across the country. The message: “You are not forgotten; we share the same calling.”
• A retired pastor who once had a falling-out with his denomination now mentors a young minister. Together they write a letter of encouragement to churches they once served.
• An exiled community, refugees or diaspora believers, writes back to the homeland: “We are still your brothers and sisters, chosen together with you.”

Questions your congregation is asking

• Does it matter where Peter was when he wrote this? Does that affect how we read the whole letter?
• If “Babylon” could be a code word, do Christians today ever need to use coded language because of persecution?
• How do I view Christians in other countries, as co-elect partners or as distant strangers?

The final greeting of 1 Peter is brief but rich. It connects the letter’s readers, scattered across Asia Minor, to a specific community in a faraway city. But that city’s identity is uncertain. As you read 1 Peter 5:13 together, let the ambiguity open questions about Christian unity, the meaning of election, and the people God uses to encourage us.

Discussion questions

1. Read 1 Peter 5:13. What do you notice about the way this greeting is phrased? Why might the author not name the specific person or church? (Observation)
2. The Greek word suneklektē means “chosen together with.” How does the idea of shared election shape your understanding of the church across the world? (Interpretation)
3. Two main views of “Babylon” exist: a literal city in Mesopotamia and a symbolic name for Rome. What evidence from the letter (1:1, 4:12, 14) or from history might support each view? (Interpretation)
4. Peter calls Mark “my son.” Look up Acts 12:12 and 15:37, 39. What does Mark’s story tell us about failure, restoration, and the cost of discipleship? (Interpretation)
5. Why might a greeting like this matter to believers who are “suffering a little while” (1 Peter 5:10)? How does a personal word from another church give strength? (Application)
6. In what ways can your small group or church send a “greeting” to believers in a difficult place? What would it communicate? (Application)
7. This verse ends with practical fellowship: a kiss of love and a peace benediction. How does the greeting from Babylon tie in with the letter’s overall theme of standing firm in grace? (Synthesis)