1He came to Derbe and Lystra; and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed, but his father was a Greek. 2The brothers who were at Lystra and Iconium gave a good testimony about him. 3Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek. 4As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem. 5So the assemblies were strengthened in the faith, and increased in number daily.
6When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 7When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn’t allow them. 8Passing by Mysia, they came down to Troas. 9A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him and saying, “Come over into Macedonia and help us.” 10When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the Good News to them. 11Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 12and from there to Philippi, which is a city of Macedonia, the foremost of the district, a Roman colony. We were staying some days in this city.
13On the Sabbath day we went outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down and spoke to the women who had come together. 14A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us. The Lord opened her heart to listen to the things which were spoken by Paul. 15When she and her household were baptized, she begged us, saying, “If you have judged me to be faithful to the Lord, come into my house and stay.” So she persuaded us.
16As we were going to prayer, a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 17Following Paul and us, she cried out, “These men are servants of the Most High God, who proclaim to us a way of salvation!” 18She was doing this for many days.
But Paul, becoming greatly annoyed, turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” It came out that very hour. 19But when her masters saw that the hope of their gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers. 20When they had brought them to the magistrates, they said, “These men, being Jews, are agitating our city 21and advocate customs which it is not lawful for us to accept or to observe, being Romans.”
22The multitude rose up together against them and the magistrates tore their clothes from them, then commanded them to be beaten with rods. 23When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely. 24Having received such a command, he threw them into the inner prison and secured their feet in the stocks.
25But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 26Suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and everyone’s bonds were loosened. 27The jailer, being roused out of sleep and seeing the prison doors open, drew his sword and was about to kill himself, supposing that the prisoners had escaped. 28But Paul cried with a loud voice, saying, “Don’t harm yourself, for we are all here!”
29He called for lights, sprang in, fell down trembling before Paul and Silas, 30brought them out, and said, “Sirs, what must I do to be saved?”
31They said, “Believe in the Lord Jesus Christ, and you will be saved, you and your household.” 32They spoke the word of the Lord to him, and to all who were in his house.
33He took them the same hour of the night and washed their stripes, and was immediately baptized, he and all his household. 34He brought them up into his house and set food before them, and rejoiced greatly with all his household, having believed in God.
35But when it was day, the magistrates sent the sergeants, saying, “Let those men go.”
36The jailer reported these words to Paul, saying, “The magistrates have sent to let you go; now therefore come out and go in peace.”
37But Paul said to them, “They have beaten us publicly without a trial, men who are Romans, and have cast us into prison! Do they now release us secretly? No, most certainly, but let them come themselves and bring us out!”
38The sergeants reported these words to the magistrates, and they were afraid when they heard that they were Romans, 39and they came and begged them. When they had brought them out, they asked them to depart from the city. 40They went out of the prison and entered into Lydia’s house. When they had seen the brothers, they encouraged them, then departed.
The term "Phrygia" (literally, parched, dry, barren) geographically refers to a vaguely defined interior region of central-western part of what is now Turkey, or ancient Asia Minor. The term may lack precise geographical boundaries for two reasons - the geographical limits changed dramatically from the original migration of the Phrygians until biblical times, and the term originally referred to a people, not a place. Josephus alleges that this people group originally descended from Japheth, through his son Gomer and grandson Togarmah (Gen. 10:3; cf. Ez. 27:14). According to Herodotus, this people group migrated from Thrace, where they were called Bryges, through the Hellespont, as allies of Troy, into a vaguely defined zone in central-western Asia Minor, where they came to be called Phrygians. The exact era of the original migration is not known, but is before the 12th century B.C. The Phrygian language is similar to Greek. Plato, for example, noted the similarity of Greek and Phyrgian words in Plato's Cratylus (401a). Neo-Phrygian clearly utilizes the Greek script.
The Phrygians reached their zenith in approximately the 8th century B.C., with the reigns of Gordion and Midas. Midas is depicted in Greek mythology as having the ears of a donkey, and gifted by the gods to turn whatever he touched into gold, including his own children. Later conquered by the Kingdom of Lydia, the region came under Persian control under Cyrus, through Cyrus' defeat of the Lydian King, Croesus, in 546 B.C. Alexander then took the region in 334 B.C., which remained under Alexander's general Seleucus and his descendants' control until the Peace of Apamea in 188 B.C. where Pergamum, under Eumenes II (197-158 B.C.) as an ally of Rome, took control of the region from Antiochus III. The last king of Pergamum ceded his entire kingdom and territories, including Phrygia, to Rome in 133 B.C.
Phrygia, centered around the Lycus River valley, includes the sites of three nearly adjacent cities significantly named in Scripture - Colossae, Laodicea (Rev. 3:14-22), and Hieropolis (Col. 2:1; 4:13; modern Pammukale).
Three times the term Phrygia appears in the Bible, in Acts, 2:10, 16:6, and 18:23. Additionally, a subscript appended to 1 Timothy 6:21 appears in the Textus Receptus (upon which the KJV derived, hence its appearance in the KJV) stating that 1st Timothy "was written from Laodicea, which is the chiefest city of Phyrgia Pacatiana." Pacatiana refers to Phyrgia Prima, whose chief city was Laodicea, in distinction to Phrygia Secunda (Salutaris). These two provinces comprised Phrygia as a whole under the Roman imperial administrative rezoning of provinces under Diocletian in about A.D. 295.
Acts 2:10 describes the presence of Phrygians at Pentecost, hearing in their "own language the mighty works of God." During the second missionary journey (Acts 15:36-18:22), Paul passed through Phrygia and Galatia in Acts 16:6. Paul's third missionary journey (Acts 18:23-21:16) begins with his orderly excursion through "all the regions of Galatia and Phrygia, strengthening all the disciples" (Acts 18:23).
Significantly, there was a thriving Jewish population in Phrygia, making the region a logical missionary target for the Apostle Paul (cf. Acts 13-22), who began church-planting enterprises by preaching Christ in the synagogues (as per Acts 13:15). Even in Obadiah's time (cf. vs. 20), around the time of the destruction of the First Temple in 586 B.C., Jewish exiles resided in the Lydian capital of Sardis (an Aramaic inscription in Sardis matches the Hebrew transliteration of "Sepharad" of Ob. 20). Josephus reports that Seleucus I (312-281 B.C.) granted "full civic rights" to Jews, and moreover, Antiochus II (261 B.C.-246 B.C.) planted Jewish colonies in Ionia, while Antiochus III (222–187 B.C.) ordered his satrap (regional governor) Zeuxis to allow 2000 Jewish families to settle in Phrygia with free cultivable lands and a tax-free status for ten years. Jews of the region paid their half-shekel "temple tax" to support the Temple of Jerusalem, until it was confiscated by Lucius Valerius Flaccus in 62 B.C. (it was reinstituted under Flaccus' successor). The amount of money confiscated by Flaccus indicates a quite large Jewish population in the region. In A.D. 2-3, even Augustus posted a full declaration of Jewish rights in this part of the Empire in Ancyra, the capital of Galatia. Accordingly, Paul targeted a center of Jewish presence and prosperity in his missionary enterprises (cf. Rom. 1:16; 9:3).