Exegetical and Hermeneutical Commentary of Acts 14:6
They were aware of [it,] and fled unto Lystra and Derbe, cities of Lycaonia, and into the region that lieth round about:
6. they were ware of it ] Among the party which sided with the Apostles there would be some who would get information about any attack which was being planned against them. It is to be noticed that throughout the history there is no attempt to exaggerate the sufferings of the Christian teachers. Here was a narrow escape from stoning, and as such it is recorded with no more expansion than is absolutely unavoidable.
and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about ] What the Apostles actually did is more truly represented if we preserve the Greek order, “fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about.” From the violence of a mob excited by the Jews they fled into a wilder region where were few or no Jews, and the cities are enumerated in the order in which they were visited, while some to which they went are unnamed but included in the general term “the region round about.” The flight of the Apostles is exactly in accord with Christ’s injunction (Mat 10:23).
Fuente: The Cambridge Bible for Schools and Colleges
They were ware of it – They were in some way informed of the excitement and of their danger.
And fled unto Lystra and Derbe, cities of Lycaonia – Lycaonia was one of the provinces of Asia Minor. It had Galatia north, Pisidia south, Cappadocia east, and Phrygia west. It was formerly within the limits of Phrygia, but was erected into a separate province by Augustus. The district of Lycaonia extends from the ridges of Mount Taurus and the borders of Cilicia on the south, to the Cappadocian hills on the north. It is a bare and dreary region, unwatered by streams, though in parts liable to occasional inundations. Strabo mentions one place where water was even sold for money. Across some portion of this plain Paul and Barnabas traveled both before and after their residence in Iconium. After leaving the high land to the northwest, during a journey of several hours before arriving at the city, the eye ranges freely over a vast expanse of level ground to the south and the east, The two most eminent objects in the view are the snowy summits of Mount Argaeus, rising high above all the intervening hills in the direction of Armenia, and the singular mountain mass called the Kara-Dagh, or Black Mount, southeastward in the direction of Cilicia. And still these features continue to be conspicuous after Iconium is left behind, and the traveler moves on over the plain toward Lystra and Derbe. Mount Argaeus still rises far to the northeast, at the distance of 150 miles.
The Black Mountain is gradually approached, and discovered to be an isolated mass, with reaches of the plain extending round it like channels of the sea. The cities of Lystra and Derbe were somewhere about the bases of the Black Mountain. The exact position of Lystra and Derbe is still subject to some uncertainty. In 1824, Col. Leake wrote thus: Nothing can more strongly show the little progress that has hitherto been made in a knowledge of the ancient geography of Asia Minor, than that, of the cities which the journey of Paul has made so interesting to us, the site of one only (Iconium) is yet certainly known. Perga, Antioch of Pisidia, Lystra, and Derbe, remain to be discovered. The situation of the first two of these towns has been since that fully identified, and some ruins have been found which have been supposed to mark the place of Lystra and Derbe, though not with entire certainty.
And unto the region … – The adjacent country. Though persecuted, they still preached; and though driven from one city, they fled into another. This was the direction of the Saviour, Mat 10:23.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. They were ware of it] They were informed of the scheme, and of the attempt that was about to be made, and fled unto Lystra and Derbe; they did not leave the province of Lycaonia, but went to other towns and cities. Lystra lay to the south and Derbe to the north of Iconium, according to the general opinion. Strabo, Geogr. lib. xii., tells us expressly, that Iconium was within Lycaonia, Thence are the Lycaonian hills plain, cold, naked, and pastures for wild asses. About these places stands Iconium, a town built in a better soil. Ptolemy also, Tab. Asiae, i. cap. 6, places Iconium in Lycaonia. How comes it, then, that St. Luke does not call Iconium a city of Lycaonia, as well as Derbe and Lystra? Pliny, Hist. Nat. lib. v. cap. 27, solves this difficulty, by stating, that there was granted a tetrarchy out of Lycaonia, on that side which borders upon Galatia, consisting of fourteen cities; the most famous of which is Iconium. See Lightfoot.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And fled; the apostles did not flee so much to save their lives, as to husband their time best for the glory of God in other places; and this they were commanded to do, Mat 10:23,
When they persecute you in this city, flee ye into another. Lystra and Derbe; these were cities further in the country of Lycaonia than Iconium was.
Lycaonia; a part of the Lesser Asia, nigh unto the mountain Taurus.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. unto Lystra and Derbetheone some twenty miles to the south, the other some sixty miles to theeast of Iconium, somewhere near the bases of what are called theBlack Mountains and the roots of Mount Taurus; but their exactposition has not yet been discovered.
Ac14:8-21. AT LYSTRAPAUL HEALINGA CRIPPLE, THEPEOPLE ARESCARCE RESTRAINEDFROM SACRIFICING TOTHEM AS GODS,BUT AFTERWARDS,THEIR MINDSBEING POISONED,THEY STONEPAUL, LEAVINGHIM FOR DEADWITHDRAWINGTO DERBE, THEYPREACH AND TEACHTHERE.
There being no mention of thesynagogue at Lystra, it is probable there were too few Jews there toform one.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They were ware of it,…. They understood it, were apprised of it, and well weighed it, and considered it in their minds, and what was best to be done at this juncture:
and fled unto Lystra and Derbe, cities of Lycaonia; according to the orders and command of Christ, Mt 10:23 not so much to save their lives, as to spread the Gospel in other parts. Lycaonia was a province in the lesser Asia, near Phrygia, separated from it by the mountains; on the east it bordered on Galatia, and had on the west Pamphylia and Pisidia, and on the south Cilicia, unto Mount Taurus. Some say it had its name from Lycaon, the son of Pelasgus; others, seeing it was not a Greek colony, chose to fetch the name of the country from the Syrians, who used to call their neighbour’s country Leikonia, or in the Greek pronunciation Lycaonia; that is, the country of Iconium, which city was the metropolis of Lycaonia i: Lystra is by Ptolomy k placed in Isauria, and so Derbe is said by Strabo l to be upon the coast of Isauria; wherefore the words may be read thus, as they are in the Syriac and Ethiopic versions, “and they fled to the cities of Lycaonia, and to Lystra, and to Derbe”; by which reading, they are not necessarily made the cities of Lycaoma: according to Jerom m, they were both cities of Lycaonia. Lystra is the same with , “Lehesthera”; which, in the Hebrew and Syriac languages, signifies “a flock of sheep”, or “a city of flocks”; it being a place that abounded with sheep, as the country of Lycaonia in general did n. Derbe was sometimes called “Delbia”, which, in the language of the Lycaonians, signifies a “juniper tree”; and Delub, and Dulbe, with the Targumist o and Talmudists p, signify a chesnut tree; and with the Arabians, “Dulb” is a plane tree, or poplar; it seems as if it had its name from one or other of those trees, which might grow in large quantities near it:
and unto the region that lieth round about; the said cities.
i Vid. Hiller. Onomasticum Sacrum, p. 870. k Geograph. l. 5. c. 4. l Ib. l. 12. m De locis Hebraicis, fol. 96. A. D. n Vid. Hiller. ib. p. 870, 871. o Targum Onkelos in Gen. xxx. 37. p T. Hieros. Cetubot, fol. 31. 4. T. Bab. Roshhashana, fol. 23. 1. & Succa, fol. 32. 2.
Fuente: John Gill’s Exposition of the Entire Bible
They became aware of it (). Second aorist (ingressive) active participle of (), old word to see together, to become conscious of as already in 12:12. In the N.T. only by Luke and Paul.
Fled (). Second aorist (effective) active indicative of , old verb, but in the N.T. only here and Heb 6:18. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Mt 10:23). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another Regio), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities.
The region round about ( ) was “a high table land, ill-watered, bleak, but suited for sheep pasture” (Page).
Fuente: Robertson’s Word Pictures in the New Testament
Were ware [] . Rev., became aware. See on considered, ch. 12 12.
Fuente: Vincent’s Word Studies in the New Testament
WITNESSING IN DERBE AND LYSTRA V. 6-19
1) “They were ware of it,” (sunidontes) “They were perceiving or comprehending what was happening,” in colleague, unison, together as one they (Paul and Barnabas) missionaries sent out last by the Antioch church in Syria, Act 13:1-4; Mat 10:16-17; Mat 10:22-28.
2) “And fled unto Lystra and Derbe, cities of Lycaonia,” (katephugon eis tas poleis tes Lukanonias Lustran kai Derben) “And they escaped (made their get-away) into the cities of Lycaonia, Lystra, and Derbe. Lystra was a very important city of the territory of Lycaonia, known as Bin-bir-Kilisseh today. They fled from the persecution as advised by the Lord, Mat 10:23. Derbe was an upland plain of Lycaonia, the location of which is not specifically identified today, Act 16:1-3.
3)“And unto the region that lieth round about: (kai ten perichouon) “And unto the neighborhood,” of these areas or into the outer areas of the city limits. It was from this area that Timothy was saved and joined Paul in his missionary travels, 2Ti 3:10-11.
Fuente: Garner-Howes Baptist Commentary
8.
IN LYSTRA. Act. 14:6 b Act. 14:20.
a.
General statement. Act. 14:6 b, Act. 14:7.
Act. 14:6 b
unto the cities of Lycaonia, Lystra and Derbe, and the region round about:
Act. 14:7
and there they preached the gospel.
Act. 14:6 b Act. 14:7 In Act. 14:6 b Act. 14:7 we have a general statement of the preaching of the gospel in the towns of Lycaonia, Lystra and Derbe. The suggestion is also made in Act. 14:6 b that the persons living near these cities heard the word from these faithful evangelists.
467.
What suggestion of extension is made in Act. 14:6 b?
b.
The healing of the lame man. Act. 14:8-10.
Act. 14:8
And at Lystra there sat a certain man, impotent in his feet, a cripple from his mothers womb, who never had walked.
Act. 14:9
The same heard Paul speaking: who, fastening his eyes upon him, and seeing that he had faith to be made whole,
Act. 14:10
said with a loud voice, Stand upright on thy feet. And he leaped up and walked.
Act. 14:8-10 In the Greco-Roman town of Lystra there apparently was no synagogue, for the account of the preaching suggests that Paul proclaimed the Word in the streets of the town. To be more exact as to the location of the preaching, we might say that the healing of the cripple seems to have occurred close to the city gates (cf. Act. 14:13) so that possibly the city gates afforded a place for the gathering of the populace.
It so happened that on one occasion of preaching a cripple was found in the audience who was destined to be the object of Gods power. As he listened he came to have a great faith in what was being said. We might well ask, What was being said? We could reply from Pauls words to the man that he must have been listening to a message that created hope and faith in the possibility of his being made whole. So Paul, in his preaching of Jesus must have referred to some of the miracles that God had performed by the apostles hands on other similar occasions. Then it would seem, to make such a recital tangible, he looked over the crowd for a suitable candidate to further confirm his word. Upon seeing this impotent man sitting in rapt attention, he fastened his eyes upon him and noticing that he had faith to be made whole, said with a loud voice, Stand upright on thy feet. Now this would be no small task for the man had never walked from the day of his birth. Behold the power of God: He leaped up and walked. How like the record in the third chapter of this book.
c.
The multitudes worship them as gods. Act. 14:11-13.
Act. 14:11
And when the multitude saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men.
Act. 14:12
And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker.
Act. 14:13
And the priest of Jupiter whose temple was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes.
468.
What difference is found in the preaching at Lystra and any other town?
469.
What caused the crippled man to have any hope of being made whole?
470.
Show the wonderful power of God in the healing of the lame man.
Act. 14:11-13 But how different was the response received than what was expected. Paul doubtless hoped that this multitude would react like the one at the Gate Beautiful; that this miracle performed would cause them to stand in awe and silence and give him a chance to bring a message concerning the God who wrought this act. But these were not devout Jews, but superstitious Gentiles. The persons of this province had been taught the Greek language. This was probably the language used by Paul in speaking to them. But these Gentiles were likewise earnest devotees of the Greek gods. As the lame man leaped to his feet there swept across the multitudes, like a wave on the surface of a lake, a low murmuring of astonishment, but the wave returned toward the speaker in a swelling babel of voices. None of this could be understood by Paul for they spoke in their native tonguethe speech of Lycaonia. These simple, rude folk must have an immediate explanation for this phenomenon. What is it? It could not be of man and yet these appeared to be men before them. The conclusion was that it was from the gods, but which gods? The only gods they knew were those of the Greeks, hence they began to fancy that they could see in the countenances of these two strangers a resemblance to two of these deities. Barnabas, as more dignified and reposeful in mien, suggested Zeus, the king of the gods; while Paul, as the chief speaker was Hermes, the messenger of the gods.
The word of this strange conclusion was taken to the priest of the temple of Zeus or Jupiter, (or possibly he was among those who listened). The priest saw but one thing to do and that was to make preparations for a sacrifice to these deities in the guise of men. This servant of Jupiter soon had garlands and oxen ready. The oxen were led toward the city gates where Paul and Barnabas were doubtless the center of attraction. Since the expressions of worship to Paul and Barnabas were made in the native tongue of the Lycaonians, the apostles could not know in its entirety just what was transpiring.
471.
What was unexpected about the response of these people? Why?
472.
Explain in your own words the reaction of these folks to the miracle?
473.
Why call them Jupiter and Mercury?
474.
Why didnt Paul and Barnabas know immediately what was happening?
d.
The objection of Paul and Barnabas. Act. 14:14-18.
Act. 14:14
But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out
Act. 14:15
and saying, Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto a living God, who made the heaven and the earth and the sea, and all that in them is:
Act. 14:16
who in the generations gone by suffered all the nations to walk in their own ways.
Act. 14:17
And yet he left not himself without witness, in that he did good and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness.
Act. 14:18
And with these sayings scarce restrained they the multitudes from doing sacrifice unto them.
Act. 14:14-18 But when they finally did understand they immediately tore their garments in their deep concern over the matter, and even as they thus rent their garments they sprang forth or rushed into the midst of the multitude until they could approach the priest and his attendants and cry out: Sirs, why do ye these things? Paul then took advantage of the situation not only to dispel their false conception but also to deliver a message from the true God.
The first words of Pauls message were given to draw attention away from him and Barnabas that it might be directed toward the true object of worship. To tell these misguided folk that the ones whom they worshiped as deities were only men would have been useless unless it came from the men themselves.
The apostle spoke to these men of the true purpose for being among them. It was not to be worshiped, but to bring good tidings. The first thought of these good tidings was that men should turn from the worship of such vain speculations as these mythical Greek gods. In turning they were not asked to refuse these gods only because they were false, but that they might turn to the worship of the true God, the one and living God, who made the heaven and the earth and the sea, and all that in them is. This attribute of Jehovah would show Him superior to any and all other gods, for none of them claimed this distinction. The words of verse sixteen are especially applicable to those present for Paul is saying in essence: In times past, i.e. before Christ came, Jehovah permitted all the nations to continue in their course of life, but now since Christ has come (whom Paul had just preached) you are to heed Him, Paul was saying: Previous to this time you might have acted in the fashion you are now acting and God would have suffered you, but it is now inexcusable. Paul pointed out that although the Lord permitted their course of life, it was not because He did not leave a witness of His everlasting power and divinity (cf. Rom. 1:20). Paul calls attention to the fields of the Lycaonian peasants that had brought forth for many years a plentiful harvest. Paul is saying that they should have been caused to stop and consider this witness to the one who controlled such activity. When they rejoiced at the good crop, or when they profited thereby, they should have looked beyond these mere physical evidences back to the one great origin of such things.
Even with these plain words of repudiation and explanation the hands of the priests and the hearts of the mob were scarce restrained from carrying out their intention.
475.
How did Paul utilize the situation to an advantage?
476.
What was the purpose of Pauls first words?
477.
What was the twofold purpose in turning from the Greek gods?
478.
Explain Act. 14:16.
e.
Paul stoned. He is raised up. Act. 14:19-20 a.
Act. 14:19
But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead.
Act. 14:20 a
But as the disciples stood round about him, he rose up, and entered into the city:
Act. 14:19-20 a How fickle is public opinion! The same mob that was ready to worship Paul and Barnabas as gods one day was ready the next day, or a few days later, to cast stones at them as the representatives of the evil one.
The Jews from Antioch and Iconium stirred up the multitude; they doubtless persuaded these simple folk that Paul and Barnabas were in league with Satan. The mob had been somewhat embarrassed with the thwarting of the original plan and now they had a reasonable excuse to give vent to their feelings on these who would not accept their worship. The stoning that took place was probably led by the men of Lystra for had the Jews led the assault they would have been more deadly in their effort. Paul was knocked down and stunned. He was so broken and bruised of body that they took him to be dead. Someone roughly took hold of the crumpled form of the apostle and dragged him outside the city gates, there to lie in full view of the temple in which he could have been heralded as a god.
Timothy, Eunice, his mother, and Lois, his grandmother, were probably among those disciples who stood weeping as they looked sadly upon the bruised and broken body of the one who had brought them the Word of life. To the amazement of all Paul arose from this ordeal (it would seem with the assistance of God.) He slowly rose to his feet and with the aid of those around him returned to the city, possibly into the home of Timothy.
479.
What was the witness Jehovah had in Lystra?
480.
What thought do you suppose the Jews Used in stirring up these people?
481.
In what way was the stoning an act of vengeance on the part of those of Lycaonia?
482.
Who led them in the stoning? How do you know?
483.
Show in the stoning the wonderful testimony of the apostles sincerity.
484.
Who were probably among the weeping discipleswhere did they stay overnight?
Fuente: College Press Bible Study Textbook Series
(6) And fled unto Lystra and Derbe, cities of Lycaonia.Here again, as in Act. 13:51, we can scarcely fail to trace a literal obedience to our Lords commands. (See Note on Mat. 10:23.) The direction of the Apostles journey now took them into a wilder and less civilised region. The range of the Taurus cut it off from the more cultivated country of Cilicia and Pisidia. It is described as a dreary plain, bare of trees, destitute of fresh water, and with several salt lakes. So Ovid (Metaph. 8:621) speaks of it, as the result of personal observation:
Where men once dwelt a marshy lake is seen,
And coots and bitterns haunt the waters green.
The very name Lycaonia, interpreted traditionally as Wolf-land (the local legend derived it from Lycaon, who had been transformed into a wolf), represented but too faithfully the character of the inhabitants. The travellers were also losing the protection which a Roman citizen might claim in a Roman province, Lycaonia, which had been annexed in A.D. 17 to the Roman province of Galatia, having been assigned by Caligula to Antiochus, King of Commagene. So wild a country was hardly likely to attract Jewish settlers; and there is no trace in St. Lukes narrative of the existence of a synagogue in either of the two cities. For the first time, so far as we know, St. Paul had to begin his work by preaching to the heathen. Even the child of a devout Jewish mother had grown up to manhood uncircumcised (see Note on Act. 16:3). Of the two towns named, Lystra was about forty miles to the south-east of Iconium, Derbe about twenty miles further to the east. The former, which lies to the north of a lofty conical mountain, the Kara-dagh (=Black Mountain) is now known as Bin-bir-Kilisseh, i.e., the thousand and one churches, from the ruins that abound there. The addition of the region that lieth round about suggests the thought that the cities were not large enough to supply a sufficient field of action. The work in the country villages must obviouslyeven more than in the citieshave been entirely among the Gentiles. Among the converts of this region, and probably of this time, we may note the names of Timotheus of Lystra (see Note on Act. 16:1), and Gaius, or Caius, of Derbe (Act. 20:4).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
At Lystra Healing of Lame Man Attempted Sacrifices , Act 14:6-18 .
6. Cities of Lycaonia Driven from the great metropolitan cities of Pisidian Antioch and Lycaonian Iconium, our apostles now take refuge in the more rural towns of Lystra and Derbe. They find here an almost exclusively primitive population, with little of the Greek, Jew, or Roman upper stratum, and an inferior civilization. There is no synagogue for them to enter. There are few resident Jews to gainsay. Primitive paganism still prevails. And it is a curious fact that the very word pagan signifies villager, which arises from the fact that when the Roman empire became Christian, the rural regions and villages were the latest to be pervaded by its power, and so the latest in retaining their old idolatries.
Fuente: Whedon’s Commentary on the Old and New Testaments
Act 14:6. They were ware of it, Having received intelligence of it, they fled, &
Fuente: Commentary on the Holy Bible by Thomas Coke
6 They were ware of it , and fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
Ver. 6. Fled unto Lystra ] They had their Lord’s good leave to do so,Mat 10:23Mat 10:23 . He had made them, not as butts, to be perpetually shot at; but as the marks of rovers, movable, as the wind and sun may best serve.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] . also, Act 14:8 . This, as well as Derbe (of both which very little further is known), was probably a small town at the foot of the singular mountain-mass known as the Kara-dagh, or black mountain, Lystra being S., and Derbe S.E. from Iconium. The sites are very uncertain. There are the ruins of about forty Christian churches on the north side of the Kara-dagh, at a place called by the Turks Bin-bir-Kilisseh (the 1001 churches), which the most recent travellers believe may be Lystra (C. and H. i. pp. 225 ff.). In one of these places (probably at Lystra, see note, ch. Act 16:1 ) Paul found and took up Timothy on his second journey; and from , 1Co 4:17 , compared with , as defined ib. 1Co 14:15 , we are justified in concluding that he had been converted by the Apostle ; and, if so, during this visit .
There appear to have been few Jews in the district: we hear of no synagogue.
] Strabo describes Lycaonia (xii. 6) as a hilly plain among the mountain-spurs of Taurus, very ill watered, cold and bare, but exceedingly adapted for sheep-pasture and the growth of wool.
Fuente: Henry Alford’s Greek Testament
Act 14:6 . , cf. Act 12:12 , Act 5:2 , only in Luke and Paul, 1Co 4:4 ; 1Ma 4:21 ; 2Ma 4:41 ; 2Ma 14:26 ; 2Ma 14:30 ; 3Ma 5:50 . , cf. Mat 10:23 : “We ought not to run into danger, but to flee from it if needful, like these leaders of the Church wishing to extend their preaching, and to multiply by persecution” Oecumenius; only elsewhere in N.T., Heb 6:18 ; see Westcott, l.c. , cf. Deu 4:42 , Num 35:26 ; 1Ma 5:11 , etc. So in classical Greek with , , . . , : in these words Ramsay sees a notable indication of St. Luke’s habit of defining each new sphere of work according to the existing political divisions of the Roman Empire: “Lystra and Derbe and the surrounding Region ”; in going from Antioch to Iconium the travellers entered no new Region ( ), but in Act 14:6 another Region is referred to, comprising part of Lycaonia, consisting of two cities and a stretch of cityless territory; and if this is so, we see also in the words an indication of St. Paul’s constant aim in his missionary efforts, viz. , the Roman world and its centres of life and commerce; when he reached the limit of Roman territory (Derbe) he retraced his steps. The position of Lystra, about six hours south-south-west from Iconium, near the village Khatyn Serai , is now considered as established by Professor Sterrett’s evidence based on an inscription; and from similar evidence of inscriptions it appears that Lystra had been a Roman colonia since Augustus, Ramsay, Church in the Roman Empire , p. 47 ff., and Wendt (1899), p. 248; O. Holtzmann, Neutestamentliche Zeitgeschichte , p. 102. The site of Derbe cannot be quite so satisfactorily determined, but probably near the village Losta or Zosta; about three miles north-west of this place, a large mound, by name Gudelissin, is marked by evident traces of the remains of a city, “Derbe,” Hastings’ B.D.; Ramsay, Church in the Roman Empire , p. 54 ff., and Wendt (1899), p. 249. From 41 72 A.D. Derbe was the frontier city of the Roman province on the south-east. But if St. Paul thus found in Lystra and Derbe centres of Roman commercial life, we must modify our view of the wild and uncivilised nature of the region into which the Apostles penetrated after leaving Antioch and Iconium, cf. C. and H., p. 147, with Ramsay, Church in the Roman Empire , pp. 56, 57. If Paul had gone to the ruder parts of Lycaonia, it is very doubtful whether the inhabitants could have understood him, or any one addressing them in Greek (see also Rendall, Acts , p. 263).
Fuente: The Expositors Greek Testament by Robertson
were ware of it, and = having considered it. Greek. suneidon. See note on Act 5:2.
Lystra, &c. The order in the Greek is “unto the cities of Lycaonia, Lystra andDerbe”.
region, &c. Greek. perichoros. Compare Mat 3:5. Luk 4:14.
Fuente: Companion Bible Notes, Appendices and Graphics
6. ] . also, Act 14:8. This, as well as Derbe (of both which very little further is known), was probably a small town at the foot of the singular mountain-mass known as the Kara-dagh, or black mountain, Lystra being S., and Derbe S.E. from Iconium. The sites are very uncertain. There are the ruins of about forty Christian churches on the north side of the Kara-dagh, at a place called by the Turks Bin-bir-Kilisseh (the 1001 churches), which the most recent travellers believe may be Lystra (C. and H. i. pp. 225 ff.). In one of these places (probably at Lystra, see note, ch. Act 16:1) Paul found and took up Timothy on his second journey; and from , 1Co 4:17, compared with , as defined ib. 1Co 14:15, we are justified in concluding that he had been converted by the Apostle; and, if so, during this visit.
There appear to have been few Jews in the district: we hear of no synagogue.
] Strabo describes Lycaonia (xii. 6) as a hilly plain among the mountain-spurs of Taurus, very ill watered, cold and bare, but exceedingly adapted for sheep-pasture and the growth of wool.
Fuente: The Greek Testament
Act 14:6. , they fled for refuge) There is most abundant refuge for the godly, viz. either earth or heaven.
Fuente: Gnomon of the New Testament
were: Act 9:24, Act 17:13, Act 17:14, Act 23:12-22, 2Ki 6:8-12
and fled: Mat 10:23
Lystra: Act 14:20, Act 14:21, Act 16:1, Act 16:2, 2Ti 3:11
Lycaonia: Act 14:11
Reciprocal: 1Sa 23:9 – David Mat 10:17 – beware Mar 3:7 – Jesus Luk 4:31 – taught Act 15:36 – in every Act 17:10 – went Act 20:4 – Derbe Act 20:19 – by the Act 23:21 – for Act 26:17 – Delivering Rom 15:19 – so that 2Co 12:2 – above 2Ti 1:12 – the which
Fuente: The Treasury of Scripture Knowledge
Act 14:6. And fled unto Lystra and Derbe, cities of Lycaonia. Lycaonia extends from the ridges of Mount Taurus and the Cilician frontiers on the south to the hills of Cappadocia on the north. Travellers speak of it as a desolate country, without streams of water. Strabo even mentions one place where water was sold for money. Iconium was the principal city of this great district.
Lystra. This city possesses a post-apostolic history. In the records of early councils, the names of the Bishops of Lystra appear. The ruins, situated at the foot of a singular volcanic mountain named Kara Dagh (the Black Mountain), have been identified in modern days as the Lystra of early Christianity. The remains of this once famous city are called now by the singular name of Bin – bir Kilisseh, or the Thousand and One Churches, from the traces still visible of the numerous sacred edifices with which it was once adorned (see Lewin, St. Paul, The First Circuit).
Derbe. Little or nothing is known of this city. Its very ruins are only identified with doubt. Stephen of Byzantium speaks of Derbe as sometimes called Delbeia, which, in the speech of Lycaonia, signifies a juniper tree. It is said that in post-apostolic times there was a Bishop of Derbe, who was a suffragan of the Metropolitan of Iconium.
Fuente: A Popular Commentary on the New Testament
See notes one verse 3
Fuente: McGarvey and Pendleton Commentaries (New Testament)
6, 7. Recognizing, they fled down into the cities of Lycaonia, i. e., Lystra and Derbe, and the surrounding country; and there they were preaching the gospel.
Fuente: William Godbey’s Commentary on the New Testament
14:6 They were ware of [it], and {c} fled unto Lystra and Derbe, cities of Lycaonia, and unto the region that lieth round about:
(c) It is sometimes proper to flee dangers, at the appropriate times.