To Let or Not to Let

To Let or Not to Let

I recently posted a short piece on the idea that we should “let” the Lord do His thing in us. To read that, click on this link:

Let it Happen — E3 with Larry Eiss

One reader pointed out that the word “let” can often seem like something requiring action on our part. As I wrote at the top of my original post, "Let" is a verb that means: “not prevent or forbid”; “allow.” This definition points us toward the fact that when we let or allow a thing, it is not an action on our part, but rather it is refraining from an action and instead accepting the default situation. Resting, if you will.

Here's an example from life. Let’s imagine that you and I are driving on the freeway. I am going 68 miles per hour and you are traveling at the speed limit, 70 miles per hour. In my rearview mirror, I see you getting closer and closer to me. I am faced with a choice. I can speed up to match or exceed your speed, thus preventing you from passing me. Or, continuing merrily along, I can take no action whatsoever and "let", or "allow", you to pass me.

This is the way it is with the Spirit. He is at work completing the good work He has begun in us. His fruit is being produced because we are branches drawing energy from the Vine. Having been born of God, we share in (have inherited traits of) His nature. You might say, we're "trending godly." If all we do is rest in that, remaining dependent on Him, we will find ourselves changed from the inside out and we will discover that we bear much good fruit. One example I used in the original post is, “We have gentleness and unless we prevent or forbid it, that gentleness will naturally be expressed to others.”

The reader mentioned that many, though not all, translators appear to add the word “let” to many verbs though it is not in the Greek text. The comment went on to ask whether there might be a Greek rule of syntax or grammar that “says to insert ‘let’ or ‘allow’ with certain tenses of a verb.” It is wise to raise such questions. When we leave these to fester in our minds they sew seeds of doubt and cause us to be unsettled.

The reader graciously pointed out several passages where most, but not all, translations have added “let.” These are, Colossians 3:15-16, Philippians 4:5, and 1 John 2:24. In the interest of brevity, let’s just use the first of these as an example.

Colossians 3:15 (NASB 2020)
“15 Let the peace of Christ, to which you were indeed called in one body, rule in your hearts; and be thankful.”

This verse instructs us to let the peace of Christ rule in our hearts. When we look at this verse in Greek, we notice that the word “let” is nowhere to be found.

Here is the verse in Greek. I have included the English words found in the Interlinear in parentheses.

Colossians 3:15–16 (LGNTI:SBL)
15καὶ (and) ἡ (the) εἰρήνη (peace) τοῦ (the) Χριστοῦ (Christ) βραβευέτω (to rule, to control) ἐν (in) ταῖς (the) καρδίαις (heart) ὑμῶν, (y’all) εἰς (to) ἣν (which) καὶ (also) ἐκλήθητε (to call, to summon [you were called]) ἐν (in) ἑνὶ (one) σώματι·(body) καὶ (and) εὐχάριστοι (thankful) γίνεσθε (to be, to become).

In English (as a direct representation) it would read, “and the peace the Christ to rule/control in the heart y’all to which also to call/summon [y'all were called] in one body and thankful to be/become.” I’ve used “y’all” to indicate the plural form of “you” that is found in the Greek text.

Looking at the sixth Greek word, brabeueto, brab-YOO-toe (Strong’s G1018 rule/control/determine/decide) BDAG * says this: “Primarily ‘award prizes in contests’, then generally, be in control of someone’s activity by making a decision, be judge, decide, control, rule.” They go on to comment on this specific passage, saying, “βραβευέτω ἐν ταῖς καρδίαις ὑμῶν let the peace of Christ rule in your hearts (=be the decisive factor)." Notice here that the Lexicon uses "let."

So reading verbatim, the phrase we’re most interested in is, “and the peace the Christ to rule/to control in the heart y’all…” The word for “to rule, or “to control” is in the present-tense, active-voice, imperative-mood, third-person, singular. So, we are being directed (imperative) that the peace of Christ (third-person - the subject [peace] does the action) should actively rule, be in control, determine, or be the decisive factor (active voice).

The translators generally agree with the addition of “let” in English precisely because it preserves the important intent of the writer who is insisting that we, in essence, refrain from working to control outcomes and instead be at peace trusting Christ who gave us peace in order that we could cease from striving.

As we go through life, we are often tempted to depend on our own reason, strength, wisdom, knowledge, and striving to be the decisive factor in determining our attitudes and actions. This passage shows us a better way. It directs us to depend on the Lord Jesus, who has given us peace, to be the decisive factor in determining our attitudes and actions. We are told we should not forbid or prevent the peace of Christ ruling in our hearts.

For some, the phrase “Let peace rule…” leaves them thinking that they have the responsibility, or the control, of “letting peace rule” in their life or allowing His life and love to be expressed through them. It may seem that adding “let” to verbs takes the focus away from the One who is the cause and empowerment (Jesus) the author and puts the focus on us actively “allowing” something to happen or not.

This perspective is exactly the reason I wrote the original post. In Phillipians 4:6-7, Paul said that we should not be anxious about anything, but instead give it to God. In doing that, he wrote, God’s incomprehensible peace WILL guard our hearts and minds in Christ Jesus. We see in passages like this that the cause of the peace is God and not us. He is the Source. He is the Cause. All we do is rest, secure in the knowledge that He is doing exactly what He promised; causing us to bear good fruit and live upright and godly lives in this world.

* (BDAG) William Arndt, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich, A Greek-English lexicon of the New Testament and other early Christian literature, 2000, 183.”