Paul’s Visit. Philippi was privileged to be the first city in Europe to hear Paul preach the good news, in about 50 C.E., during his second missionary tour. He went there in obedience to a night vision at Troas in Asia Minor, in which a Macedonian man entreated him: “Step over into Macedonia and help us.” (Ac 16:8-10) Paul and his companions, evidently including their chronicler Luke, stayed there for several days, and on the Sabbath they “went forth outside the gate beside a river,” where, Luke recounts, “we were thinking there was a place of prayer.” Some think that there was no synagogue in Philippi, because of the city’s military character​—that the Jews there may have been forbidden to assemble inside the city for worship. In any case, Paul spoke to the women assembled there and found one, Lydia by name, a worshiper of God, who “opened her heart wide to pay attention to the things being spoken by Paul.” She and her household were baptized, and her appreciation and hospitality were so great that “she just made [Paul and his companions] come” to stay at her house.​—Ac 16:11-15.

But now, after answering the call to come into Macedonia, Paul was faced with persecution in this very first city, this time not from Jewish sources, as had been the case in Galatia. The magistrates of the city acted on false accusations made by the owners of a demonized girl. They had lost their income because she was no longer able to carry on the practice of prediction, from which they had made much gain. Paul and Silas were beaten with rods, they were thrown into prison, and their feet were made fast in stocks.​—Ac 16:16-24.

In the middle of the night, however, as they, in the hearing of the other prisoners, were praying and praising God with song, a miracle occurred. An earthquake broke the prisoners’ bonds and threw the doors open. The jailer, knowing that he would face the death penalty for loss of the prisoners committed to him, was about to kill himself when Paul called out: “Do not hurt yourself, for we are all here!” The jailer and his household then listened to Paul and Silas, took care of their stripe wounds, and became baptized believers.​—Ac 16:25-34; PICTURE, Vol. 2, p. 749.

The next morning, perhaps hearing of the miraculous occurrence, the city magistrates ordered the jailer to release Paul. But Paul was concerned with vindicating, defending, and legally establishing the good news more than with immediate release. He was not going to submit to any secret “back-door” release in order to save face for the magistrates. He called attention to his own Roman citizenship and the fact that they had publicly beaten him and Silas, uncondemned. No, indeed! they must openly acknowledge that they, and not the Christians, had acted unlawfully. On hearing that Paul and Silas were Romans, the magistrates were struck with fear and, coming down personally, “entreated them,” brought them out, and requested that they leave the city.​—Ac 16:35-40.

Nevertheless, Paul had established a fine congregation in Philippi, one that was always dear to his heart. Their love for him was manifested by their anxious care and provision for him, even when he was elsewhere. (Php 4:16) Paul visited Philippi again during his third missionary tour and, possibly, a third time, after his release from his first imprisonment in Rome.​—Ac 20:1, 2, 6; Php 1:19; 2:24.

A book of the Christian Greek Scriptures written by the apostle Paul to the congregation in the city of Philippi in the province of Macedonia, a congregation that Paul had established about 50 C.E., in the course of his second missionary tour.

When and Where Written. The letter’s internal evidence indicates it was written during Paul’s first imprisonment in Rome. In it he speaks of “all the Praetorian Guard” as knowing the reason for his being in bonds, and he sends greetings from “those of the household of Caesar.” (Php 1:13; 4:22) Paul’s first imprisonment in Rome is generally considered to have taken place about 59-61 C.E. Several events occurred between Paul’s arrival in Rome and his decision to write to the Philippians. Epaphroditus had made the trip from Philippi, had worked to assist Paul, and had fallen very sick. The Philippians, some 1,000 km (600 mi) distant, had received news of his sickness. Now Epaphroditus had recovered, and Paul was sending him back with the letter. So the letter was written about 60 or 61 C.E.

Background and Reasons for Writing. The Philippian congregation had shown great love and regard for Paul. Shortly after his visit to them, the congregation had generously sent him material provisions during his stay of several weeks in nearby Thessalonica. (Php 4:15, 16) Later, when the brothers in Jerusalem entered into a period of intense persecution and were in need of material help, the Christians in Philippi, themselves very poor and undergoing a great test of affliction, had nevertheless demonstrated a readiness to contribute even beyond their ability. Paul so much appreciated their fine attitude that he cited them as an example to the other congregations. (2Co 8:1-6) They were also very active and busy in preaching the good news, so they apparently had not been closely in touch with Paul for a time. But now, in his need in prison bonds, they not only sent material gifts so that Paul had an abundance but also dispatched their personal envoy Epaphroditus, a man valuable to them. This zealous brother courageously gave assistance to Paul, even endangering his own life. Consequently, Paul commends him highly to the congregation.​—Php 2:25-30; 4:18.

Paul expresses confidence that, in harmony with their prayers, he will be released from this imprisonment and will be able to visit them again. (Php 1:19; 2:24) He knows that for him to continue to live is to be useful to them, though he looks longingly forward to the time when Christ will receive him home to himself. (Php 1:21-25; compare Joh 14:3.) In the meantime, he hopes to send Timothy, who, more than anyone else available, will genuinely have their interests at heart.​—Php 2:19-23.

The letter breathes love. Paul never withheld commendation where due, nor did he shrink back from giving necessary reproof, but in this case encouragement was the thing needed. The congregation had their opponents, “workers of injury,” who wanted to boast in fleshly connections and in circumcision of the flesh, but it appears that the brothers were not seriously affected or upset. (Php 3:2) So Paul did not have to present strong argument and reproof as, for example, in his letters to the congregations in Galatia and Corinth. The only hint of correction was his exhortation to unity on the part of Euodia and Syntyche. Throughout the letter he encourages the Philippian congregation to continue in their fine course​—seeking greater discernment and getting a sure grip on the Word of life, a stronger faith, and hope in the prize to come.