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! Also hold mouse pointer over underlined links for pop up of Scripture which stays open and can be copied.

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)

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...

Heart (2588) (kardia) (Click  word study of kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will.  No outward obedience is of the slightest value unless the heart turns to God. The heart is the wellspring of man’s spiritual life.

Lord (2962)  (kurios) signifies sovereign power and absolute authority. He is the one Who has absolute ownership and uncontested power.

Johann Sebastian Bach said,

“The aim of all music is the glory of God.”

John MacArthur rightly states that...

The words of every Christian song should be biblical—distinctly, clearly, and accurately reflecting the teaching of God’s Word. It is tragic that much music that goes under the name of Christian is a theological mishmash, often reflecting as much of the world’s philosophy as of God’s truth. Much is little more than personal sentimentality colored with Christian words. (MacArthur, J: Ephesians. Chicago: Moody Press)

Wayne Barber writes that...

John Wesley wrote the following interesting "Instructions in Singing"...

THAT this part of divine worship may be more acceptable to God, as well as more profitable to yourself and others, be careful to observe the following directions:

1. SING ALL - See that you join with the congregation as frequently as you can. Let not a slight degree of weakness or weariness hinder you. If it is a cross to you, take it up, and you will find a blessing.

2. SING LUSTILY AND WITH A GOOD COURAGE - Beware of singing as if you were half dead, or half asleep; but lift up your voice with strength. Be no more afraid of your voice now, nor more ashamed of its being, heard, than when you sung the songs of Satan.

3. SING MODESTLY - Do not bawl, so as to be heard above, or distinct from, the rest of the congregation, that you may not destroy the harmony; but strive to unite your voices together, so as to make one clear melodious sound.

4. SING IN TIME - Whatever time is sung, be sure to keep with it. Do not run before, nor stay behind it; but attend closely to the leading voices, and move therewith as exactly as you can. And take care you sing not too slow. This drawling way naturally steals on all who are lazy; and it is high time to drive it out from among us, and sing all our tunes just as quick as we did at first.

5. ABOVE ALL, SING SPIRITUALLY - Have an eye to God in every word you sing. Aim at pleasing Him more than yourself, or any other creature. In order to this, attend strictly to the sense of what you sing; and see that your heart is not carried away with the sound, but offered to God continually; so shall your singing be such as the Lord will approve of here, and reward when he cometh in the clouds of heaven.

DISCERNMENT IN REGARD
TO CHRISTIAN MUSIC

In the book "Fools Gold" in the section subtitled "Practicing Discernment in Your Local Church", Chapter 7 is called the "Solid Rock? What the Bible Says about Contemporary Worship Music". In this section John MacArthur gives an excellent critique on Christian music. Here is his introduction...

Sadly, Christians today need to exercise discernment in their local churches probably more than anywhere else. Whether due to poor preaching or a wrong philosophy of ministry, many local churches suffer because they lack the ability to distinguish sound doctrine from false teaching. To complicate matters, many believers have different opinions about preferential issues—sometimes causing unnecessary splits in the body of Christ. Discernment is needed for these situations as well, such that biblical principle and Christian grace may prevail. With this in mind, this chapter focuses on the often controversial topic of contemporary worship music. Should the church only sing hymns, should it only sing praise choruses, or should it land somewhere in the middle? And what are the biblical principles for determining these standards? This chapter addresses those very questions. 

Comment: The interested reader is encouraged to read Dr MacArthur's fairly lengthy treatise on Christian music, especially if you are having "music wars" in your congregation - at the end of the chapter there is a checklist for assessing music that is appropriate to church worship and it asks and discusses 10 questions including - Is the music God focused? Is it orderly? Is the content of the words sound doctrinally? Does the music promote unity? Is the music performed with excellence? Does the music prepare the congregation for the preaching of the Word? Does the music adorn the Gospel of Jesus Christ? Does the music promote passionate worship? Is the church's overall philosophy of music based on sound Biblical principles? Fool's Gold is available in book form - Fool's Gold - Discerning Truth in an Age of Error and in computer format from Doxa Digital Press - runs on Wordsearch or Bible Explorer.

ALWAYS GIVING THANKS FOR ALL THINGS: eucharistountes (PAPMPN) pantote huper panton: (Eph 5:4; Job 1:21; Psalms 34:1; Isa 63:7; Acts 5:41; 1Corinthians 1:4; Philippians 1:3; 4:6; Colossians 1:11,12; 3:17; 1Thessalonians 3:9; 5:18; 2Thessalonians 1:3; 2:13)

See Related Resources:

Exposition of Philippians 4:6; (Php 4:6)
Exposition of 1Thessalonians 5:18 (1Th 5:18)

Always giving thanks - is the second evidence of a Spirit filled believer, the first being an inner joy that places a song in one's heart and the third being a willingness to submit to one another as unto the Lord.

Literally Paul says the spirit filled life is one of...

Giving thanks always for all things!

If we experience this effect, allowing the Spirit to continually control us,  we will discover that His constant filling is an excellent antidote against an attitude of always murmuring about all things!

John Stott rightly remarks that...

The grumbling spirit is not compatible with the Holy Spirit. Grumbling was one of the besetting sins of the people of Israel; they were always ‘murmuring’ against the Lord and against Moses. But the Spirit-filled believer is full not of complaining, but of thanksgiving.

Although the text reads that we are to give thanks always and for everything, we must not press these words literally. For we cannot thank God for absolutely ‘everything’, including blatant evil...

So then the ‘everything’ for which we are to give thanks to God must be qualified by its context, namely in the name of our Lord Jesus Christ to God the Father. Our thanksgiving is to be for everything which is consistent with the loving Fatherhood of God and the self-revelation he has given us in Jesus Christ. Once again the doctrine of the Trinity informs and directs our devotion. When we are filled with the Holy Spirit we give thanks to God our Father in the name of the Lord Jesus Christ. (Stott, J. R. W. God's New Society : The Message of Ephesians. Downers Grove, Ill.: InterVarsity Press)

Ray Stedman illustrates this point with a story...

I remember when I was in the Navy we all took our meals in the mess hall. (If you could see the food trays after the serving men had plopped the food on them you would know why they called it a mess hall.) I recall sitting with a Christian friend across the table from a great, burly quartermaster who was a complete pagan, with one of the foulest mouths I have ever heard; that is not uncommon in the Navy. As we always did, we bowed our heads and gave thanks for the food. It happened that my friend disliked the food and began to complain about it. Suddenly this fellow sitting across the table spoke up and said, "Look, didn't you just give thanks for that? Then eat it and shut up!" This was a word in season. You cannot give thanks and complain at the same time. The word to us is, "in everything give thanks."

Now why does it say that? Surely it does not mean in everything? But it does mean in everything, because of what he has just said here. The will of the Lord is that we be put in difficult situations and have unpleasant circumstances in order that we might have opportunity to manifest the life of Jesus Christ. Therefore, do not complain about it. Give thanks, because it will do something to you that nothing else could do. This is what Paul tells us in Second Corinthians, "this light affliction which is but for a moment is working for us a far exceeding eternal weight of glory," {cf, 2Cor 4:17}. Also, "no chastening for the present seems joyous, but grievous; nevertheless, afterward it yields the peaceable fruit of righteousness to those that are exercised thereby," {cf, Heb 12:11}. God has purpose in all these things. Therefore, give thanks in all things. (Ephesians 5:15-20: Watch How You Walk)

Harry Ironside commenting on giving thanks for all things writes...

"Oh, but," you say, "there are some things I cannot give thanks for, there are some things so hard, so difficult to bear, there are some things that lacerate my very soul." Wait a moment. Have you ever undergone a serious physical operation as a result of which you have been delivered from something that was just wearing out your very life? When you had to undergo it, it seemed very hard, but as you look back upon it, can you not give thanks for the surgeon's knife, can you not give thanks for the very sufferings you had to endure because of the blessed after-result? Very well, Christian, some day,

"When we stand with Christ in glory,
Looking o'er life's finished story,"

we shall see as we cannot now just why all the hard things were permitted, and how God our Father was seeking to set us free from hindrances and from encumbrances, by pruning the branches from which He wished to get fruit for Himself. In that day we will thank Him for all the sorrow as well as for all the joy. In faith let us do it now. (cp 1Co 13:12,13, 2Co 4:16, 17, 18, Lk 6:22,23, cp Ps 119:67,71 Mt 5:10, 11, 12-note Ro 5:3, 4, 5-note Heb 12:5-note, Heb 12:10,11-note James 1:2, 3,4-note, James 1:12-note; Ro 8:18-note, Ro 8:29-note 1Pe 1:6,7-note)

Nothing can come to me but what His love allows. "All things work together for good," and so a Spirit-filled believer will be loyal and submissive, not the kind who tosses his head and says, "I am not going to have anybody dominate me; I will do what I think and what I like." That is the old walk of our unconverted days, that is the old nature, not the new. (Ephesians - Expository Commentary)

One little hour to suffer scorn and losses,
Eternal years beyond earth's cruel frowns;
One little hour to carry heavy crosses,
Eternal years to wear unfading crowns. –Anon.

Always (3842) (pántote from pás = all + tóte = then) means at all times.

Giving thanks (2168) (eucharisteo from eucháristos = thankful, grateful, well-pleasing - Indicates the obligation of being thankful to someone for a favor done <> in turn from eú = well + charízomai = to grant, give.; English - Eucharist) means to show that one is under obligation by being thankful. To show oneself as grateful (most often to God in the NT).

Moulton and Milligan note that eucharisteo originally meant “do a good turn to” or “oblige,” and in late Greek passed readily into the meaning “be grateful,” “give thanks”. Giving thanks is the quality of being grateful, with the implication of also having appropriate (Spirit filled) attitude.

This meaning is common in diplomatic documents in which the recipient of a favor reciprocates with assurance of goodwill. It is also used o express appreciation for benefits or blessings. Giving thanks was an important component of Greco-Roman reciprocity as demonstrated by a copy of a letter written by the Emperor Claudius to a Gymnastic Club expressing his gratification at games performed in his honour. The word eucharista was also common on ancient inscriptions.

Thanksgiving expresses what ought never to be absent from any of our devotions. We should always be ready to express our grateful acknowledgement of past mercies as distinguished form the earnest seeking of future mercies.

TDNT writes that...

We first find eucharistos in the senses “pleasant” and “graceful.” Eucharisteo means “to show a favor,” but this imposes a duty of gratitude and the meaning “to be thankful” or “to give thanks” develops. We also find the sense “to pray.”

The Greek world held thanksgiving in high esteem. With the ordinary use we find a public use (gratitude to rulers) and a religious use (thanksgiving to the gods for blessings). Thanks are also a constituent part of letters. (Kittel, G., Friedrich, G., & Bromiley, G. W.  Theological Dictionary of the New Testament. Eerdmans)

In the Gospels the verb eucharisteo frequently describes Jesus' example of giving thanks (Mt 15:36; 26:27; Mk 8:6; 14:23; Lk 22:17, 19; Jn 6:11, 23; 11:41) Paul was frequently thankful to God for the saints and the grace given to them (1Co 1:4, Ep 1:16 Php 1:3, Col 1:3, 12, 1Th 1:2, 2Th 1:3, 2:13, Philemon 1:4). The effect of the Spirit's filling is a thankful heart (Eph 5:20, cp Col 3:17).

Eucharisteo describes a person who is depending on God’s grace moment by moment. The present tense pictures this as one's lifestyle, a life only possible under the control of the Spirit.

Eucharisteo is found 38 times in the NT (and not in the non-apocryphal LXX) - Mt 15:36; Mt 26:27 (Jesus' practice was to give thanks - here before the "last supper"); Mk 8:6; 14:23; Lk 17:16 (only 1/10 cleansed lepers thanked Jesus for healing); Lk 18:11 (pretentious thanks from the Pharisee!); Lk 22:17, 19; Jn 6:11, 23; 11:41 (Jesus' thanks was directed to the Father); Acts 27:35; 28:15; Ro 1:8-note, Ro 1:21-note; Ro 14:6-note; Ro 16:4-note; 1Co 1:4, 14; 1Co 10:30; 11:24; 14:17, 18; 2Co 1:11; Ep 1:16-note; Eph 5:20; Php 1:3-note; Col 1:3-note, Col 1:12-note; Col 3:17-note; 1Th 1:2-note; 1Th 2:13-note; 1Th 5:18-note; 2Th 1:3; 2:13; Philemon. 1:4; Re 11:17-note. The NAS translates it - gave thanks(2), give thanks(9), given thanks(7), gives thanks(2), giving thanks(7),thank(9), thanked(1), thanks(1).

1 Thessalonians 2:13 (note) And for this reason we also constantly thank God that when you received from us the word of God's message, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.

It is notable that one the chief traits of unregenerate men is the failure to give thanks to God and their attitude of ingratitude is not without "natural" sequelae" Paul explaining...

For even though they knew God, they did not honor Him as God, or give thanks; but they became futile in their speculations, and their foolish heart was darkened. (Ro 1:21 - see note)

This call to thankfulness for everything is found frequently in the New Testament --

Philippians 4:6 (note) Be anxious (present imperative = make this your habitual practice) for nothing, but in everything by prayer and supplication with thanksgiving let your requests be made known (present imperative = make this your habitual practice) to God.

1Thessalonians 5:18 (note) in everything give thanks (present imperative = make this your habitual practice); for this is God's will for you in Christ Jesus.

How is it possible to obey this command? When you are controlled by the Spirit and understanding the truth that nothing happens in your life that is not filtered through the hands of your Loving Father, Who is El Elyon, the Most High God (see study El Elyon: Most High God - Sovereign Over All). Then you can withstand the trial, the affliction, the suffering. He is in control and He has a purpose for the trial or suffering. It will not be wasted. He is sovereign (See attribute of God's sovereignty) and therefore in control of the heavens and the earth and all the angelic hosts of heaven and no purpose of His can be thwarted, as Paul has already taught in Ephesians 1 writing...

also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, (See note Ephesians 1:11)

This same truth that God is in control of everything that occurs in our lives is seen elsewhere in Scripture...

And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren (See notes Romans 8:28; 8:29)

(Joseph to his brothers held fast to this same truth declaring) And as for you, you meant evil against me, but God meant it for good in order to bring about this present result, to preserve many people alive. (Genesis 50:20)

(Job speaking to God affirms) "I know that Thou canst do all things, And that no purpose of Thine can be thwarted." (Job 42:2)

Boice adds that...

Shakespeare wrote in King Lear, "How sharper than a serpent's tooth it is to have a thankless child!" True! Ingratitude in children wounds and sometimes kills. But how much more unnatural and repugnant is ingratitude in those who have become sons and daughters of the living God (living God = Mt 16:16, 26:63, Acts 14:15, Ro 9:26, 2Co 3:3, 6:16, 1Ti 3:15, 4:10, Heb 3:12, 9:14, 10:31,12:22, Re 7:2). It is so unnatural that a person may wonder if such a one has actually become a Christian in the first place. (Ephesians Commentary)

For (5228) (huper) means because of or in view of and in this context is used as a marker of cause or reason, often as in this verse with the implication of something which has been beneficial-

All things (3956) (pas) means all without exception!

Not all prayer is spoken; singing is a high communication to the Lord and should be done from the heart. This verse is the first of two Pauline injunctions to thank God in all things.

Matthew Henry writes that...

We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.

R Kent Hughes writes that...

the fullness of the Spirit does call us to a radical spirit of gratitude. We are to thank God in the midst of difficulties for everything which is consistent with his Fatherhood and his loving Son... The fullness of the Spirit rules out a grumbling, complaining, negative, sour spirit. No one can be Spirit-filled and traffic in these things. In America we, as a people, have so much. Yet we characteristically mourn what we do not have: another's house, car, job, vacation, even family (see word study on envy)! Such thanklessness indicates a life missing the fullness of the Holy Spirit. On the other hand, a positive, thankful attitude announces the presence of the Spirit. I once met a pastor in a remote little western town. His church met in rented facilities, and his car had seen better days, as had his house-trailer. But as we walked down Main Street, stepping around the tumbleweeds, he remarked, "I can't believe how good God is to me. I have a wonderful wife, a church to serve, and sunshine 365 days a year!" And then he spent the day helping me set up a week-long outreach. What an argument for the reality of Christ and the life-changing power of the gospel in a world which has forgotten to be thankful (cf. Romans 1:21-note).  (Ephesians: The Mystery of the Body of Christ (Preaching the Word -Preaching the Word 1990.)

Wiersbe has some excellent advice writing that...

When a Christian finds himself in a difficult situation, he should immediately give thanks to the Father, in the name of Jesus Christ, by the power of the Spirit, to keep his heart from complaining and fretting. The devil moves in when a Christian starts to complain, but thanksgiving in the Spirit defeats the devil and glorifies the Lord. “In everything give thanks: for this is the will of God in Christ Jesus concerning you” (1Th 5:18-note). The word gratitude comes from the same root word as grace (charis). If we have experienced the grace of God, then we ought to be grateful for what God brings to us. Thank and think also come from the same root word. If we would think more, we would thank more (Ed: "Amen!").  (Wiersbe, W: Bible Exposition Commentary. 1989. Victor) (Bolding added)

Faber writes that...

If we had to name any one thing which seems unaccountably to have fallen out of most men's practical religion altogether, it would be the duty of thanksgiving. It is not easy to exaggerate the common neglect of this duty. There is little enough of prayer; but there is still less of thanksgiving.... Alas! it is not hard to find the reason of this. Our own interests drive us obviously to prayer; but it is love alone which leads to thanksgiving. (Faber, All for Jesus, pp. 208, 209)

W. L. Watkinson writes that...

The Spirit of Thankfulness ought to be the temper of our whole life—'giving thanks always for all things'. (1) God merits our thanks, if such an expression may be allowed. Our very being is His wondrous gift. The things which gladden and go to the enrichment and perfecting of life are His gifts. And as He is the supreme giver, so is He the source of all our blessing. (2) God expects our thanks. We cannot believe that the living God is indifferent to the Spirit in which His boons are accepted. Our nature teaches us better. He whom we worship is not the great machinist, chemist, or artist—such a being might be insensible to gratitude; but we give thanks 'to God, even the Father,' and it is impossible to think that love and gratitude have no place in our relation to Him.

This spirit of thankfulness is possible only in the grace and power of Jesus Christ. The name of Christ is that general and holy element, as it were, in which everything is to be received, to be enjoined, to be done, and to be suffered. The Spirit of the natural man is the spirit of criticism and depreciation. Dowered with treasures of light and darkness, inheriting a large and wealthy place, the language of discontent is our native speech. Let us see, then, how in the Christian life these infinite repinings are changed into praise.

(1) The truth and grace of Jesus Christ make thankfulness possible by convincing us of our true position before God. Ingratitude, in the main, arises out of infinite and inveterate conceit. Satisfied that we are worthy of the greatest of God's gifts, we really appreciate none. Here the truth of the Gospel effects a fundamental change; it convinces us that we are sinners, without merit and rights; and in doing this, gives a new standpoint whence we view the whole field of life.

(2) Christ makes thankfulness possible through restoring in us the spiritual faculty by which we discern the greatness and sweetness of all things. Genius shows itself and its transcendence by discerning the grandeur, romance, and joy of all things great or small. The Spirit of Christ creates in us a faculty of spiritual appreciation corresponding to genius in the mental realm.

(3) Christ makes the habit of thankfulness possible by assuring us that the painful things of life serve equally with the brightest. The 'all things' must not be limited to agreeable things. 'Forget not all His benefits.' We cannot recall all the treasures of the deep along whose shore we have travelled; but we can keep a few pearly shells which retain the echoes of the vast music of the ocean of the eternal love (W. L. Watkinson, Themes for Hours of Meditation)

has promised that no trial believers face will be too difficult for them to handle (1Cor 10:13). He has also promised to use everything that happens in believers’ lives for their ultimate good (Ro 8:28)...People become worried, anxious, and fearful because they do not trust in God’s wisdom, power, or goodness. They fear that God is not wise enough, strong enough, or good enough to prevent disaster. It may be that this sinful doubt is because their knowledge of Him is faulty, or that sin in their lives has crippled their faith. Thankful prayer brings release from fear and worry, because it affirms God’s sovereign control over every circumstance, and that His purpose is the believer’s good (cf Ge 50:20). (MacArthur, J. Philippians. Chicago: Moody Press or Logos)

IN THE NAME OF OUR LORD JESUS CHRIST TO GOD, EVEN THE FATHER: en onomati tou kuriou hemon Iesou Christou to theo kai patri: (John 14:13,14; 15:16; 16:23-26; Colossians 3:17; Hebrews 13:15; 1Peter 2:5; 4:11)

As Moule explains that in the Name of our Lord Jesus Christ means...

resting on Him, (relying on) Him as Mediator and Advocate (Ephesian Studies: Expository Readings on the Epistle of Saint Paul to the Ephesians)

Name (3686) (onoma) the proper name of a person or object. In antiquity "the name" meant much more than it does today. We use a name as little more than a distinguishing mark or label to differentiate one person from other people. But in the world of the NT the name concisely sums up all that a person is. One's whole character was somehow implied in the name.

Christ (5547) (Christos from chrio = to anoint, rub with oil, consecrate to an office) is the Anointed One, the Messiah, Christos being the Greek equivalent of the transliterated Hebrew word Messiah.

Father (3962) (pater) is defined as the genitor, by whom one is begotten. Father in the Bible speaks of the Supreme Deity, Who is the responsible for the origin and care of all that exists.

God is not the Father of every human being but only those who are "born again" (John 3:3).  Father is God's family name which can be uttered with its full significance only by His children, those in the family having been born again by His Spirit.

Pater is one of the titles for God and is a name which combines the aspects of supernatural authority and care for His people. Note that the word “Abba” is the Aramaic word for “Father.” Aramaic is the language which the Jews spoke in Palestine in the first century. Thus the words “Abba, Father,” were a formula familiar to the bilingual Palestinian Church.

In the spiritual sense, God is our Eternal Father for when we are saved we are brought into His family...