Ephesians 5:19-21

CRITICAL AND EXPLANATORY NOTES

Ephesians 5:19. Psalms and hymns and spiritual songs.—When the spirit is elevated so that ordinary prose conversation is inadequate to express the feelings let it find vent in sacred music. St. James’s advice to the “merry” heart is, “Sing psalms.” The “psalm” is properly a song with accompaniment of a stringed instrument; “a ‘hymn” must always be more or less of a Magnificat, a direct address of praise and glory to God.” “Spiritual songs” were “such as were composed by spiritual men and moved in the sphere of spiritual things” (Trench). No spiritual excitement, however highly wrought, can be injurious that flows between the banks of thanksgiving and mutual submission in the fear of God.

Ephesians 5:20. Giving thanks always for all things.—If one who speaks as a philosopher merely can praise the “sweet uses of adversity” and discern the “soul of goodness in things evil,” how much more should one believing Romans 8:28!

Ephesians 5:21. Submitting yourselves one to another.—In another Church the endeavour to take precedence of each other had produced what a stranger might have taken for a madhouse (1 Corinthians 14:23). St. Paul’s word for “submitting” means “ranging yourselves beneath,” and finds its illustration in our Lord’s words, “Go and sit down in the lowest place” (Luke 14:10).

MAIN HOMILETICS OF THE PARAGRAPH.— Ephesians 5:19

Spiritual Enjoyment.—

I. Expressed in heartfelt praise to God.—“Speaking … in spiritual songs, singing and making melody in your heart to the Lord” (Ephesians 5:19). Men filled with wine seek their enjoyment in singing bacchanalian odes and songs; but the men of the Spirit find a higher and more satisfying joy in chanting psalms and hymns of praise to God. The holiest excitement seeks expression in music and song. In the praise meetings of the Ephesians we have the beginnings of Christian psalmody. The psalms of the Old Testament were sung, accompanied by musical instruments. “Singing and making melody” means singing and playing, voice and instrument blending in joyous strains of praise. Then would follow hymns expressing the great ideas of the gospel. Regarding the early Christians, Pliny wrote: “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 being God.” There might not be much artistic taste in the music, either of voice or instrument; but the sincerity of the heart was the true harmony. The contrast of the verse 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. Is any merry, let him sing, not light and frivolous songs, breathing questionable morality, but psalms. The glad heart is eager first to acknowledge God.

II. Largely consists in thanksgiving.—“Giving thanks always for all things unto God” (Ephesians 5:20). God is the active Source of all blessings in creation, providence, and grace, and should be constantly acknowledged in grateful adoration. The thankful heart is the happiest; and it is the happy who sing. Thanksgiving is the predominating element in praise; and praise is the essence of true worship. Prayer is not the essence of worship, though it is an important help. Prayer becomes worship when it merges into praise. The reading and exposition of God’s word are not worship. Preaching accomplishes one of its loftiest functions when it incites to praise. Music is not worship; but it may become a valuable accessory. Christianity has taken hold of music and consecrated and elevated it to the highest uses of worship. It has produced the greatest musicians and the grandest music. All true music is the outward and melodious expression of our dearest and most sacred thoughts and feelings. The musical artist touches what is deepest and best in us. Nature has no false notes. When we praise God aright, worship becomes an act of the highest intelligence, calling forth and exercising our noblest powers. We are to sing with the Spirit, and we are to sing with the understanding also. Worship is acceptable to God as it is the joyous expression of the soul, brimming over with thankfulness and reverence. We are then brought under the spiritually transforming power of the Being we worship; the worshipper becomes like the object worshipped.

III. Soberly recognises the relation in which we stand to each other and to Christ.—“Submitting yourselves one to another in the fear of God” (Ephesians 5:21). In the fear of Christ—so read all the old MSS. and authorities. The believer passes from under the bondage of the law to be the servant of Christ, which through the instinct of love to Him is really to be the Lord’s freeman, for he is under the law to Christ. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians. The Church should be a pattern and an example of harmony and peace, and this can only be by the members submitting themselves one to another “in the fear of Christ.” The man with the most distinguished gifts must not be above submitting himself to the judgment and will of his fellow-members. Preacher, organist, choir, and congregation must vie with each other in harmonious rivalry in the service and worship of God.

Lessons.—

1. Spiritual enjoyment is not dependent on fictitious excitement.

2. Expresses itself in holiest Song of Song of Solomon 3. Is unselfish.

GERM NOTES ON THE VERSES

Ephesians 5:19. Singing in the Worship of God.

I. The singing of psalms is here enjoined as a sacred branch of social worship.—We are to glorify God in our bodies and in our spirits. To Him we are to consecrate the use of all our powers. And there is the same reason why the musical as any other faculty should be employed in His service. Praise is the most excellent part of divine worship.

II. The matter or subject of our singing—In psalms, hymns, and spiritual songs. By psalms is intended that collection of sacred poems which passes under this name and is one of the canonical books of Scripture. By hymns may be designed other poetical compositions of Scripture as the songs of Moses, Hannah, Zechariah, Simeon, and others. By spiritual songs may be meant those pious and devout songs which in that age were composed by prophets and holy men in the Church under the immediate influence of the Spirit. The matter we sing should be accommodated to the occasion of the worship. If in the days of David it was thought necessary that on extraordinary occasions a new song should be sung, surely now we may sing some new songs on the glorious occasion of the gospel.

III. We are to sing, making melody.—The use of music in social worship is to assist and enliven the devotion of the heart. When music is performed with melody of sound, exactness of time, and harmony of voices, it greatly contributes to this end. Singing cannot be performed to edification and comfort without skill. The singers in the Jewish Temple were carefully instructed, and this branch of worship conducted with great order and solemnity.

IV. In singing we must make melody in our hearts to the Lord.—Singing as a part of religious worship must be directed to God. We sing in obedience to His command, with a sense of His presence, with hearts disposed for His service, with affections corresponding to the matter of the psalm. The man who can hear holy anthems sung to the universal Parent, with voices sweetly mingling and harmonising together, and not feel himself softened into benevolence and love and moulded into condescension and peace, must have a soul rugged as the rocks and stubborn as an oak.

Lessons.—

1. If singing is an instituted part of divine worship, all should take a share in it.

2. Every one according to his ability is bound to promote the psalmody of the Church. 3. Psalmody as a branch of divine worship should be regarded, not as a theatrical exhibition, but as a religious solemnity.—Lathrop.

Ephesians 5:20. The Duty of Thanksgiving.

I. The duty to which we are exhorted.—

1. Implies a right apprehension and considerate attention to benefits conferred.
2. Requires a faithful retention of benefits in memory and frequent reflections on them.
3. A due esteem and valuation of benefits.
4. That benefits be received with a willing mind, a hearty sense, a vehement affection.
5. Always attended with the esteem, veneration, and love of the benefactor.

II. The time allotted to the performance of the duty.—“Always.”

1. Hereby is required a frequent performance thereof.
2. Appointing and punctually observing convenient times for the purpose.
3. A vigilant attendance on the duty such as men bestow on their employments.
4. Implies a ready disposition to give thanks ever permanent in us.
5. That we embrace every opportunity of actually expressing our thankfulness.

III. The matter of this duty.—“For all things.”

1. We are to give thanks not only for great but the least favours of God.
2. Not only for new and present benefits, but for all we have formerly or may hereafter receive.
3. Not only for pleasant occurrences of providence, but also those which are adverse.
4. Not only for temporal but for spiritual and eternal blessings.—Barrow.

Thanksgiving.

I. The duty here enjoined is to give thanks.

II. Consider the character of that Being to whom our thanks must be supremely directed.—“To God, even the Father.”

III. We are required to give thanks always to God.

IV. The matters for which we are to give thanks.—“For all things.”

V. Consider the medium of our access to God in this duty.—“In the name of our Lord Jesus Christ.”—Lathrop.

Ephesians 5:21. Mutual Submission.

I. A degree of submission is due to superiors.—Superiors in age, in knowledge and wisdom, in authority. Honour a virtuous character wherever you see it.

II. Mutual submission as it respects equals.—All men have the same immutable right to an equitable treatment from all with whom they have intercourse. Mutual subjection ought to be seen in families.

III. There is a submission due to those who on some accounts may be deemed inferiors.—Superiors owe respect to those below them. They should be easy of access, gentle in language, and condescending in deportment.

IV. This mutual submission ought to appear in Christian Churches.—Ibid.