SPEAKING TO ONE ANOTHER IN
PSALMS AND HYMNS AND SPIRITUAL SONGS: lalountes (PAPMPN) heautois [en]
psalmois kai humnois kai odais pneumatikais: (Acts
16:25; 1Corinthians 14:26; Colossians 3:16; James 5:13)
Note:
All verbs in
bold red
indicate commands, not suggestions!
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Literally this
reads speaking with yourselves which refers to
believers as a community.
Boice
discussed how D. Martyn Lloyd-Jones (in his famous 8 volume work
on Ephesians) began a new book of sermons on Ephesians 5:18 and entitled
it Life in the Spirit (Eph 5:18-6:9)...
It shows that in the writer's opinion
the "Spirit-filled" life is not to be measured merely by one's private
morality or even by one's private spiritual experience but by how one
conducts himself or herself with other persons. In this epistle the
apostle highlights three sets of relationships: that of wives to
husbands and husbands to wives, that of children to parents and parents
to children, and that of slaves (servants, employees) to masters.
Wuest adds
the qualifying note regarding the literal translation writing that...
this translation is open to
misinterpretation, namely, that of each Christian communing with
himself, which is not the idea. Saints are to speak to one another. That
is, in letting other saints know of their joy in salvation, they are to
do so in psalms and hymns and spiritual songs. They are to find
expression to the Spirit-filled life in this way.
(Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
John Calvin wrote that...
As the soul does not live idly in the
body, but gives motion and vigour to every member and part, so the
Spirit of God cannot dwell in us without manifesting Himself by the
outward effects.
Oswald Chambers I think was
correct when he wrote that...
There is one thing we cannot imitate;
we cannot imitate being full of the Holy Ghost.
Frank Gaebelein was also
correct when he wrote...
We may take it as a rule of the
Christian life that the more we are filled with the Holy Spirit, the
more we shall glorify the Lord Jesus.
The Net Bible has an
interesting note writing that...
In Eph 5:18 the author gives the
command to be filled by means of the Holy Spirit. In Ep 5:19, 20, 21
there follows five participles: (1) speaking; (2) singing; (3)
making music; (4) giving thanks; (5) submitting. These participles have
been variously interpreted, but perhaps the two most likely
interpretations are (1) the participles indicate the means by which one
is filled by the Spirit; (2) the participles indicate the result of
being filled by the Spirit. The fact that the participles are
present tense
and follow the command (i.e., “be filled”) would tend to support both of
these options. But it seems out of Paul’s character to reduce the
filling of the Spirit to a formula of some kind. To the extent that this
is true, it is unlikely then that the author is here stating the means
for being filled by the Spirit. Because it is in keeping with Pauline
theology and has good grammatical support, it is better to take the
participles as indicating certain results of being filled by the Spirit.
(The NET Bible Notes. Biblical Studies Press)
John Stott wrote that...
People who are drunk give way to
wild, dissolute and uncontrolled actions. They behave like animals,
indeed worse than animals. The results of being filled with the Spirit
are totally different. If excessive alcohol dehumanizes, turning a human
being into a beast, the fullness of the Spirit makes us more human, for
he makes us like Christ. (Stott, J. R. W. God's New Society : The
Message of Ephesians . Downers Grove, Ill.: InterVarsity Press)
Speaking (2980)
(laleo)
originally just of sounds like chatter of birds, prattling of children
then used of the highest form of speech.
It was also used
for a grunting of animals when they made those animal sounds. In its
most basic sense laleo simply means to use the voice to make a sound and in this context
the sound is a song. The speaking is the singing and it the singing that
makes the sound.
The
qualifier is that these sounds come from a Spirit-filled heart.
The
present tense
indicates it is a Spirit filled believer's lifestyle. The sounds that
please the Lord are the sounds that come from a Spirit-filled heart.
Have you ever experienced the joy of singing with a group all of whom
were genuinely Spirit filled? You cannot come much nearer to heaven's
door!
Eadie comments that...
Under the relaxing influence of wine
the tongue is loosened, and the unrestrained conversation too often
passes into that species of language, the infamy of which the apostle
has already exposed.
The apostle refers certainly to
social intercourse, and in all probability also, and at the same time,
to meetings for Divine service. The heathen festivals were noted for
intemperate revelry and song, but the Christian congregation was to set
an example of hallowed exhilaration and rapture. The pages of Clement of
Alexandria throw some light on such ancient practices. (John Eadie, D.,
LL.D. The Epistle of St Paul to the Ephesians)
Vincent
says that laleo is
"used of speaking, in contrast with
or as a breaking of silence, voluntary or imposed. Thus the dumb man,
after he was healed, spake (Mt 9:33 "And after the demon was cast out, the dumb man spoke;
and the multitudes marveled, saying (lego), "Nothing like this was ever
seen in Israel.") and Zacharias, when his tongue was loosed, began to
speak (Lu 1:64 "And at once his mouth was opened and his tongue loosed,
and he began to speak in praise of God") The use of the word
laleo ...contemplates the fact rather than the substance of speech.
Hence it is used of God (Heb 1:1), the point being, not what God said, but the fact that
he spake to men. On the contrary, lego refers to the matter of
speech. The verb originally means to pick out, and hence to use words
selected as appropriate expressions of thought, and to put such words
together in orderly discourse." (Vincent, M. R. Word studies in the New
Testament).
Kenneth Wuest
adds that
"Laleo (was) used originally
just of sounds like the chatter of birds, the prattling of children,
(but was also used) of the most serious kind of speech. It takes note of
the sound and the manner of speaking. One thinks of the words in the
song In the Garden; “He speaks, and the sound of His voice is so sweet,
the birds hush their singing.” (Wuest,
K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans)
As an example
Wuest notes that when Jesus healed a deaf man who had difficultly
speaking the multitude
"were utterly astonished, saying (lego),
“He has done all things well. He makes even the deaf to hear, and the
dumb to speak (laleo).” (Mk
7:37).
Wuest
explains that in this verse laleo is used to emphasize
"not the matter, but the fact of
speech. The crowd was not interested in what the man was saying, but in
the fact that he was able to express himself articulately." (Ibid)
Robertson
says that laleo contrasts with the other NT word for speak (lego)
in that laleo is
"rather an onomatopoetic word (laleo
> la-la) with some emphasis on the sound and manner of speaking. The
word is common in the vernacular papyri examples of social intercourse."
(Word Pictures in the New Testament)
One another
(1438)
(heautou) is a reflexive pronoun in the third person = in
the singular, a reflexive reference to a person or thing spoken or
written about, and in the plural, a reflexive reference to any and all
persons or things involved as subjects of the clause (including first,
second and third persons)—‘himself, herself, itself, ourselves,
yourselves, themselves.’ Heautou can also be a marker of
reciprocal relationship as in this verse and is translated each other or
one another.
Jamieson
commenting on one another writes...
Hence soon arose the antiphonal or
responsive chanting of which PLINY writes to Trajan: "They are wont on a
fixed day to meet before daylight [to avoid persecution] and to recite a
hymn among themselves by turns, to Christ, as if being God." The Spirit
gives true eloquence; wine, a spurious eloquence.
Tertullian, writing from North Africa
toward the end of the same century, describes a Christian feast at which
"Each is invited to sing to God in the presence of others from what he
knows of the holy scripture or from his own heart."
Psalms
(5568)
(psalmos from psállo = to sing, chant
- see TDNT note below) refers to a set
piece of music, sacred ode (accompanied with voice, harp or other
instrument; a "psalm"). Psalmos originally meant a touching, and then a
touching of the harp or other stringed instruments with the finger or
with the plectrum. Later it referred to the instrument itself, and
finally psalmos became known as the song sung with musical
accompaniment.
Eadie says
that psalmos is from
This term, from psallein—to strike
the lyre, is, according to its derivation, a sacred song chanted to the
accompaniment of instrumental music... This specific idea was lost in
course of time, and the word retained only the general sense of a sacred
poetical composition (John Eadie, D., LL.D. The Epistle of St Paul
to the Ephesians).
TDNT writes
that...
Psállo first seems to mean “to
touch,” then it takes on the sense “to pluck” (a string), and finally it
means “to play” (an instrument). Psállo occurs some 50 times for
“to play a stringed instrument” (mostly in Psalms, 1 Samuel, and 2
Kings). The idea of a song of praise is often suggested. Psalmos means
“plucking,” then “playing” (a stringed instrument).
(Kittel,
G., Friedrich, G., & Bromiley, G. W. Theological Dictionary of the New
Testament. Eerdmans)
NIDNTT
notes that...
In secular Greek psallo is
used from Homer onwards, originally meaning to pluck (hair), to twang a
bow-string, and then pluck a harp, or any other stringed instrument. The
noun psalmos refers in general to the sound of the instrument, or
the actual production of the sound.
(Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)
Vine writes
that psalmos...
primarily denoted “a striking or
twitching with the fingers (on musical strings)”; then, “a sacred song,
sung to musical accompaniment, a psalm.” It is used (a) of the OT book
of “Psalms,” Luke 20:42; 24:44; Acts 1:20; (b) of a particular “psalm,”
Acts 13:33 (cf. v. Acts 13:35); (c) of “psalms” in general, 1 Cor.
14:26; Eph. 5:19; Col. 3:16.
(Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)
There are 7 uses
of psalmos in the NT -
Luke 20:42 "For David himself
says in the book of Psalms, 'The Lord said to my LORD, "Sit at My right
hand, (Jesus quoting from Ps 110:1)
Luke 24:44 Now He said to
them, "These are My words which I spoke to you while I was still with
you, that all things which are written about Me in the Law of Moses and
the Prophets and the Psalms must be fulfilled." (Jesus explaining that
the Psalms prophesied about Him and "must be fulfilled"; )
Acts 1:20 "For it is written
in the book of Psalms, 'Let his homestead be made desolate, And let no
man dwell in it'; and, 'His office let another man take.' (Peter
explained by quoting Ps 69:25, 109:8 that Judas' defection and the
choice of a replacement were in God's purpose; )
Acts 13:33 that God has
fulfilled this promise to our children in that He raised up Jesus, as it
is also written in the second Psalm, 'Thou art My Son; today I have
begotten Thee.' (Paul quoting Psalm 2:7)
1 Corinthians 14:26 What is
the outcome then, brethren? When you assemble, each one has a psalm, has
a teaching, has a revelation, has a tongue, has an interpretation. Let
all things be done for edification. (ESV translates psalmos as "hymn"
for reasons I cannot discern.) (Eadie writes that psalmos in this
verse " signifies the improvised effusion of one who possessed some of
the charismata, or gifts of the early church.")
Ephesians 5:19 speaking to one
another in psalms and hymns and spiritual songs, singing and making
melody with your heart to the Lord; (speaking to one another in psalms
was one sign a person was filled with the Spirit)
Colossians 3:16 Let the word
of Christ richly dwell within you, with all wisdom teaching and
admonishing one another with psalms and hymns and spiritual songs,
singing with thankfulness in your hearts to God. (as noted elsewhere
this sign of being filled with the Spirit is also a sign of being filled
with the Word of Christ.)
There are 80 uses
of psalmos in the
Septuagint (LXX)-
1Sa 16:18; 2Sa 23:1; Job 21:12; 30:31; Ps 3:1; 4:1; 5:1; 6:1; 7:1; 8:1;
9:1; 11:1; 12:1; 13:1; 14:1; 15:1; 19:1; 20:1; 21:1; 22:1; 23:1; 24:1;
25:1; 29:1; 30:1; 31:1; 38:1; 40:1; 41:1; 43:1; 44:1; 46:1; 47:1; 48:1;
49:1; 50:1; 51:1; 62:1; 63:1; 64:1; 65:1; 66:1; 67:1; 68:1; 71:22; 73:1;
75:1; 76:1; 77:1; 79:1; 80:1; 81:1f; 82:1; 83:1; 84:1; 85:1; 87:1; 88:1;
92:1; 94:1; 95:2; 98:1, 5; 99:1; 100:1; 101:1; 108:1; 109:1; 110:1;
139:1; 140:1; 141:1; 143:1; 147:1; Is 66:20; La 3:14; 5:14; Amos 5:23;
Zec 6:14
Vincent
adds that psalmos which is...
noun psalm (Eph. 5:19; Col. 3:16; 1Cor. 14:26), which is etymologically akin to this verb, is used in the
New Testament of a religious song in general, having the character of an
Old-Testament psalm. A psalm was originally a song accompanied by a
stringed instrument. The idea of accompaniment passed away in usage, and
the psalm, in New-Testament phraseology, is an Old-Testament psalm, or a
composition having that character.
Hymns
(5215)
(humnos)
refers to a song of praise, a song in honor of God or generally to a
song with religious content. It
also came to mean praise to men. Whereas a psalm is the story of man's
deliverance or a commemoration of mercies received, a hymn is a
magnificat, a declaration of how great someone or something is (Lu
1:46-55, 67-79; Acts 4:24; 16:25). It is a direct address of praise and
glory to God.
The only other NT uses of
humnos is in Colossians 3:16 (note).
There are 16 uses in the
Septuagint (LXX)-
2Chr. 7:6; Neh 12:46; Ps 6:1; 40:3; 54:1; 55:1; 61:1; 65:1; 67:1; 72:20;
76:1; 100:4; 119:171; 137:3; 148:14; Isa 42:10
NIDNTT
explains that...
hymnos (is) of uncertain
origin, is something sung, a song. The word appears from Homer onwards
in secular Greek. There is no one particular metrical form. Rather,
hymnos is a general word used to include the most varied poetical
forms. All along, the word hymnos is used for recited as well as
for sung poetry. The secular sense is not always clearly distinguished
from cultic. The following meanings of hymneo may be mentioned:
(1) to sing of, celebrate, in poetry or prose; (2) to discuss, tell
repeatedly, recite; (3) (pass.) ring (in one’s ears). Various
formations occur, including the following after 300 B.C.: hymnos,
lauding or praising, hymn or song-recital, or collection of songs;
hymnagores, singer of hymns or songs; hymnologia, hymn-singing, songs.
They are in part examples of late linguistic usages, which found hymneo
too weak a word, and used it to mean to write or sing a song. In
general, hymnos refers to songs to the gods, particularly a song
in praise of the divinity, as distinct perhaps from epainos, praise
given to men.
(Brown,
Colin, Editor. New International Dictionary of NT Theology. 1986.
Zondervan)
Eadie
writes that hymns...
These are also sacred poetical
compositions, the primary purpose of which is to praise, as may be seen
in those instances in which the verb occurs, Acts 16:25; Heb 2:12. (John
Eadie, D., LL.D. The Epistle of St Paul to the Ephesians)
According to
Augustine a hymn has three characteristics: It must be sung; it must be
praise; it must be to God.
The word "hymn"
nowhere occurs in the writings of the apostolic fathers possibly because it was
used as a praise to heathen deities and thus the early Christians
instinctively shrank from it.
Obviously our
English words "psalms"
and "hymns" are transliterations from the Greek words.
Spiritual
(4152)
(pneumatikos from pneúma = spirit. + suffix = "-ikos" on the end of an
adjective signifies “-like”) means something like pertaining to the
(divine) spirit, “belonging to the
spirit", "of the nature of the spirit", and thus "pertaining to
that which is spiritual".
There are 26 uses
of pneumatikos in the NT - Ro 1:11 (referring to spiritual gift);
Ro 7:14 (referring to the law); Ro 15:27 (referring to blessings); 1Co.
2:13, 15; 3:1; 9:11; 10:3, 4; 12:1; 14:1, 37; 15:44, 46; Gal. 6:1; Eph.
1:3; 5:19; 6:12; Col. 1:9; 3:16; 1Pe 2:5
Eadie
comments that...
in all other passages where
(pneumatikos) is used to qualify Christian men, or Christian blessings,
its ruling reference is plainly to the Holy Spirit. Thus—spiritual
gifts, Ro 1:11; a special endowment of the Spirit, 1Cor. 12:1, 14:1,
etc.; spiritual men, that is, men enjoying in an eminent degree the
Spirit, 1Cor. 2:15, 14:37; and also in Gal. 6:1; Ro 7:14; Ep 5:19; Col.
3:16; and in 1Cor. 2:13, “spiritual” means produced by or belonging to
the Holy Spirit. (John Eadie, D., LL.D. The Epistle of St Paul to the
Ephesians)
Songs
(5603)
(oide from aido = to sing, always signifying praise to
God) is a generic term for any words sung or for songs in general, thus
needing modification by "spiritual" in this context. The qualifier of
"spiritual" was important because of the fact that the original use of
singing among both believers and idolaters was in the confessions and
praises of the respective gods.
Ode by
itself might mean any kind of song, as of battle, harvest, festal,
whereas psalm, from its Hebrew use, and hymn, from its Gr. use, did not
require any such qualification.
Eadie
writes that song or...
ode is a general term, and
denotes the natural outburst of an excited bosom—the language of the
sudden impulses of an Oriental temperament. Such odes as were
allowed to Christians are termed “spiritual,” that is, prompted
by the Spirit which filled them. But the psalms and hymns
are already marked out as consecrated, and needed no such additional
epithet. For the prevailing meaning of the adjective. Odes of
this nature are found in Scripture, as that of Hannah (1Sa 2:1, 2, 3, 4,
5, 6, 7, 8, 9, 10) at her boy's consecration, that of the Mary, and that
of Zachariah on the birth of his son. (John Eadie, D., LL.D. The Epistle
of St Paul to the Ephesians)
John MacArthur
has an interesting comment noting that...
For over a thousand dark years of its
history (c. 500–1500) the church in general did not sing. From shortly
after New Testament times until the Reformation, what music the church
had was usually performed by professional musicians. The music they
presented could not be understood or appreciated by the average church
member. In any case, they could only sit and listen, unable to
participate. But when the Bible came back into the church during the
Reformation, singing came with it. Martin Luther and some of the other
Reformation leaders are among the greatest hymn writers of church
history. Where the true gospel is known and believed, music is loved and
sung. God’s Spirit in the heart puts music in the heart...In his great
allegory Pilgrim’s Progress, John Bunyan pictured the pilgrim,
Christian, falling into the slough of despond, straying into doubting
castle, and enduring many other hardships, frustrations, and failures.
And though the expression “filled with the Spirit” is not used in the
story, each time Christian is delivered we see him going on his way
singing. Every time he came back under the Spirit’s control he had a
song in his heart. (MacArthur,
J: Ephesians. Chicago: Moody Press)
Charles Hodge explains that...
A psalm was a hymn, and
a hymn a song. Still there was a distinction between them,
as there is still. A “psalm” was, as its etymology shows, a song
designed to be sung with the accompaniment of instrumental music. It was
one of the sacred poems contained in the book of Psalms, as in Acts
13:33, “in the second Psalm,” and Acts 1:20, “in the book of Psalms.” It
could also be any sacred poem formed on the model of the Old Testament
Psalms, as in 1 Corinthians 14:26, where “psalm,” kjv appears to mean
such a song given by divine inspiration, and not one of the psalms of
David. A “hymn” was a song of praise to God, a divine song.
Psalms and hymns then, as now, were religious songs; songs
were religious or secular, and therefore those intended here are
described as spiritual. The word may mean either “inspired”—i.e.,
derived from the Spirit—or expressing spiritual thoughts and feelings.
The latter is the more probable, as it is not only inspired people who
are said to be filled with the Spirit, but all those who in their
ordinary thoughts and feelings are governed by the Holy Spirit. (Ephesians 5:3-20)
Harry Ironside commenting on
speaking to one another in psalms, etc writes...
The world considers that a man who
talks to himself is a bit queer, but that is not always the case. It is
well sometimes for us to sit down and talk to ourselves about things in
our lives. What the apostle is saying here is really, "Speaking to one
another, to the entire company." How? "In psalms and hymns and spiritual
songs." As we meet with one another, greeting each other in a glad,
happy way, the praises of the Lord bubble up in our souls. Psalms were
the vehicle of expression in the congregation of God in olden times. The
book of Psalms was the hymn-book of the congregation of the Lord in
ancient times, and there are wonderful expressions there that suit every
mood of the human heart. While we do not rise to the height of the
Christian's privilege in the book of Psalms yet we can find something to
express every state and condition of our souls as we come into the
presence of God. A hymn is an ascription of praise addressed directly to
the Deity. (Ephesians - Expository Commentary)
"Holy, Holy, Holy! Lord God
Almighty!
Early in the morning our songs shall rise to Thee."
Reginald Heber,
(Play
Hymn)
How the Christian heart naturally
goes out to God in hymns of worship and adoration. No more worldly songs
for the Christian. The day is gone, or should be, when he can sing the
worldly songs. I always think a Christian has dropped from the high
level on which he belongs when I hear him singing such songs, because he
has something better, he has spiritual songs, songs that tell of the
love of Christ, of what grace hath wrought, that tell of redemption by
the precious blood of Jesus. Who would sing the old songs when we have
learned the new?
"We will sing of the Shepherd that
died,
That died for the sake of the flock,
His love to the utmost was tried,
But firmly endured as a rock;
We will sing of such subjects alone,
None others our tongues shall employ,
Till fully His love becomes known,
In yonder bright regions of joy."
One reason that the spirituality of
the Church is at such a low ebb today is because people are so careless
about matters of this kind, so ready to drop down from the high and holy
state that should characterize those that are filled with the Spirit of
God. (Ephesians - Expository Commentary)
R Kent Hughes rightly observes
that...
Spirit-filled people overflow in
song! This has been attested again and again in times of great spiritual
blessing. That is the way it was in the awakening under St. Francis, the
Troubadour of God. In the Reformation, Martin Luther brought hymn
singing to the Church. During the Wesleyan Revival, Charles Wesley wrote
6,000 hymns. When
Charles Simeon
(audio
by John Piper) preached in
Holy Trinity in Cambridge and there was that great outpouring of
blessing among his enthusiastic people at the beginning of the
evangelical movement, another disapproving church in Cambridge hung a
new bell in its tower with the inscription, "Glory to the Church and
damnation to the enthusiasts."[John A. Mackay, God's Order (New York:
Macmillan, 1953), p. 181]. One wonders whose damnation it rang. Think of
the music which came with Moody and Sankey, and more recently during the
spiritual harvest of the late 1960s. There is a sense in which when
people are born again, music is "born again" in their souls. And if they
remain full of the Spirit, life brings an ongoing symphony of soul.
(Ephesians:
The Mystery of the Body of Christ (Preaching the Word -Preaching the
Word 1990)
SINGING AND MAKING MELODY WITH
YOUR HEART TO THE LORD: adontes (PAPMPN) kai psallontes (PAPMPN) te
kardia humon to kurio:
(Psalms 95:2; 105:2; Matthew 26:30)
Phillips
paraphrase says...
making music in your hearts for the
ears of God!
Singing
(103)
(aido) means to sing, always of praise to God. Note that in this
section, the singing is not ‘to one another’ but ‘to the Lord’.
I like the way
Dr. D. Martyn Lloyd-Jones put it...
If it were possible to put the Holy
Spirit into a textbook of pharmacology I would put Him under the
stimulants, for that is where He belongs.
Jamieson writes that in
your heart means...
not merely with the tongue; but the
serious feeling of the heart accompanying the singing of the lips
(compare 1Co 14:15 Ps 47:7). The contrast is between the heathen and the
Christian practice, "Let your songs be not the drinking songs of heathen
feasts, but psalms and hymns; and their accompaniment, not the music of
the lyre, but the melody of the heart" [Conybeare and Howson].
John Stott has an interesting
comment on making melody with your heart to the Lord ... writing
that this is ...
an instruction from which unmusical
people unable to sing in tune have always derived much comfort. In this
case it may be silent worship, although at the same time inwardly joyful
and melodious. Without doubt Spirit-filled Christians have a song of joy
in their hearts, and Spirit-filled public worship is a joyful
celebration of God’s mighty acts, though J. Armitage Robinson suggests
that Paul ‘contrasts the merriment of wine with the sober gladness of
sacred psalmody’. (Ibid)
Making Melody
(5567)
(psallo from psao = to rub or touch the surface, to
touch lightly, twang or snap) means to play a stringed instrument or to
sing a hymn. Musicians who play upon an instrument were said to pluck
the strings. Psallo came to signify the making of music in any
fashion. Because stringed instruments were commonly used both by
believers and heathen in singing praises to their respective gods, it
meant to sing, sing praises or psalms to God whether with or without
instruments
Ephesians 5:19-22
illustrates what the Spirit-filled life should look like. This verse
applies not so much to congregational singing, as to "melody in your
heart." Such a life will be fruitful (Ephesians 5:9), active
(Ephesians 5:16), understanding (Ephesians 5:17), joyful (Ephesians
5:19), thankful (Ephesians 5:20), and submissive (Ephesians 5:21). It
will also be bold in witnessing (Acts 4:31).
An excellent
illustration of Spirit filled singing is found in Acts 16, welling up
from the dungeons sometime around midnight, Luke recording...
But about midnight Paul and Silas
were praying and singing hymns of praise to God, and the prisoners were
listening to them; 26 and suddenly there came a great earthquake, so
that the foundations of the prison house were shaken; and immediately
all the doors were opened, and everyone's chains were unfastened. 27 And
when the jailer had been roused out of sleep and had seen the prison
doors opened, he drew his sword and was about to kill himself, supposing
that the prisoners had escaped. 28 But Paul cried out with a loud voice,
saying, "Do yourself no harm, for we are all here!" 29 And he called for
lights and rushed in and, trembling with fear, he fell down before Paul
and Silas, 30 and after he brought them out, he said, "Sirs, what must I
do to be saved?"31 And they said, "Believe in the Lord Jesus, and you
shall be saved, you and your household." (Acts 16:25-31)
Comment: And what the result
of their Spirit filled praying and singing? Salvation for the jailer and
his household!
Wiersbe
writes that...
Joy is one of the fruit of the Spirit
(Gal 5:22). Christian joy is not a shallow emotion that, like a
thermometer, rises and falls with the changing atmosphere of the home.
Rather, Christian joy is a deep experience of adequacy and confidence in
spite of the circumstances around us. The Christian can be joyful even
in the midst of pain and suffering. This kind of joy is not a
thermometer but a thermostat. Instead of rising and falling with the
circumstances, it determines the spiritual temperature of the
circumstances. Paul put it beautifully when he wrote, “I have learned in
whatsoever state I am, therewith to be content” (See note
Philippians 4:11).
(Wiersbe,
W: Bible Exposition Commentary. 1989. Victor)
In your heart
- Stedman writes that this phrase refers to...
that inward bubbling that means that no matter how bad things are
outside, inside they are wonderful. You know God is in control and he is
working things out and you cannot be troubled even though they are all
wrong on the outside. (Ephesians 5:15-20:
Watch How You Walk)
Eadie comments on making melody in your heart...
Theodoret comes nearer our view when he says—“He sings with his heart
who not only moves his tongue, but also excites his mind to the
understanding of the sentiments repeated"... Now this silent playing in
the heart will be that sincere and genuine emotion, which ought to
accompany sacred song. The heart pulsates in unison with the melody.
Mere music is but an empty sound; for compass of voice, graceful
execution, and thrilling notes are a vain offering in themselves. The
Fathers complained sometimes that the mere melody of the church service
took away attention from the spirit and meaning of the exercise. Thus
Jerome says justly on this passage—“Let young men hear this: let those
hear it who have the office of singing in the church, that they sing not
with their voice, but with their heart, to the Lord; not like tragedians
physically preparing their throat and mouth, that they may sing after
the fashion of the theatre in the church. He that has but an ill voice,
if he has good works, is a sweet singer before God.” . . . “Let the
servant of Christ so order his singing, that the words which are read
may please more than the voice of the singer; that the spirit which was
in Saul may be cast out of them who are possessed with it, and not find
admittance in those who have turned the house of God into a stage and
theatre of the people.” (John Eadie, D., LL.D. The Epistle of St Paul to
the Ephesians)
Moule writes that...
The sounds were but to express the praising souls. And all this was to
be done, not as "music-worship," (God forbid,) but as worship full of
music, paid to the remembered, adored, loved, present Lord. Such
singing—and no other—is audible upon the Throne. (Ephesian Studies:
Expository Readings on the Epistle of Saint Paul to the Ephesians)
