addressing one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with your heart, giving thanks always and for everything to God the Father in the name of our Lord Jesus Christ,
We always want to honor God in all we do by singing psalms to one another we are giving reverence to one another however not just by song but we are to do it through psalms,hymns and spiritual singing making it in honor to The Lord and not just ourselves doing it with a whole full opened heart always honoring the father you giving thanks in all and everything you do in the name of Jesus Christ
The pieces of Commentary below is from https://www.preceptaustin.org/ephesians_519-20 there are charts and other stuff I didn’t forward
THE SPEECH OF SPIRIT FILLED SAINTS
Notice that the first evidence Paul records that identifies a person who is filled with the Spirit is the character of the WORDS that come out of their mouth! In other words, our speech is a good “barometer” of whether we are filled with (controlled by) the Spirit. Are you as convicted as I am?
Literally the Greek reads speaking with yourselves which refers to believers as a community.
Wuest explains the sense of this 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.
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.
John Calvin – 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 – 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. (Ephesians 5 Notes)
John Stott – 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. (Ephesians 5 Commentary – somewhat technical but with excellent insights)
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 – 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.”)
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 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 (Ephesians 5 Commentary)
TDNT – 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 – 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’s Complete Expository Dictionary)
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.’
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 Commentary)
Ephesians 5:19 (Context = Eph 5:18) 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 (present imperative – not a suggestion, but a command to make dwelling/living in His Book our lifestyle…intake of His daily bread is to be our daily practice! cp Mt 4:4) within you, with all wisdom (From where? God’s Word taught by God’s Spirit!) teaching and admonishing one another (Speaking Scripture to each other! Want to know if you are filled with His Word and His Spirit? Check the words with which you interact with others — your mate, your children, fellow believers, etc) with psalms and hymns and spiritual songs, singing with thankfulness in your hearts to God. (as noted elsewhere this sign [speaking, thankful spirit] of being filled with the Spirit is also a sign of being filled with the Word of Christ – see Eph 5:19 above)
Psalmos – 80x 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 is the “noun psalm (Eph. 5:19; Col. 3:16; 1Cor. 14:26), which is etymologically akin to this verb (psallo), 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/hymnos) 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
Let the word of Christ richly dwell (present imperative) 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. (note).
Comment: Clearly being filled with God’s Spirit parallels being filled with God’s Word as demonstrated by the fact that the effects of both “fillings” are almost identical.
• See Chart Comparing the Effects Filled with His Spirit/Richly Indwelt with His Word
Humnos/hymnos – 16 uses in the Septuagint (LXX)–
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 “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. (Ephesians 5 Commentary)
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. (Ephesians 5 Commentary)
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. (Ephesians 5 Commentary)
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 Commentary)
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. (Ironside’s Notes on Ephesians)
“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)