A. Prayer for God's Peace and Presence (3:16)

16 "Now" (or perhaps more accurately "but") once again marks a transition from command and exhortation to prayer. The prayer recognizes that ultimately God alone can bring about compliance with what Paul has asked of his readers. "Yet without the Lord's help all your efforts will be in vain" is the thought behind this petition. "The Lord of peace" alone can make harmony among believers a reality. While this is, first and foremost, peace with God, it provides the ground for believers' peace with one another (Eph 2:14-18; cf. 1Th 5:23). "At all times" asks that there be no break in the flow of Christ's peace (cf. Jn 14:27; 16:33; Col 3:15); "in every way" asks that the prevalence of peace continue no matter what the outward circumstances. "The Lord be with all of you" requests what was previously guaranteed for Christians; his promise never to forsake his own provides assurance of this (Heb 13:5). Here is an instance of the cooperation of prayer in fulfilling what God's purpose predetermines (cf. 1:11-12).

6 Third, believers should be prayerful instead of "anxious". This verb can mean "to be concerned about" in a proper Christian sense (cf. 2:20), but here the meaning is clearly that of anxiety, fretfulness, or undue concern (cf. Mt 6:25-34). Paul is not calling for apathy or inaction, for as we make plans in the light of our circumstances, it is our Christian privilege to do so in full trust that our Father hears our prayers for what we need. The answer to anxiety is "prayer", a word that denotes the petitioner's attitude of mind as worshipful. "Petition" denotes prayers as expressions of need. "Thanksgiving" should accompany all Christian praying, as the supplicants acknowledge that whatever God sends is for their good. It may also include remembrance of previous blessings.

9 Jesus' concern in this beatitude is not with the peaceful but with the "peacemakers." "Peace" is of constant concern in both OT and NT (e.g., Isa 52:7; Eph 2:11-22; Heb 12:14). The making of peace itself has messianic overtones (cf. "Prince of Peace" in Isa 9:6-7). Jesus does not limit the peacemaking to only one kind, and neither will his disciples. In the light of the Gospel, Jesus himself is the supreme peacemaker, making peace between God and us (Eph 2:15-17; Col 1:20) and among human beings. Our peacemaking will include the promulgation of that Gospel. It must also extend to seeking all kinds of reconciliation. Those who undertake this work are acknowledged as God's "sons". In the OT, Israel has the title "sons" (Dt 14:1; Hos 1:10). Now it belongs to the heirs of the kingdom who are especially equipped for peacemaking and so reflect something of the character of their heavenly Father.