Ephesians 5:17-20 calls followers of Christ to discern and align ourselves with the will of the Lord rather than being led astray by foolishness or worldly influences. Instead of seeking fleeting satisfaction through indulgence, we are to be continually filled with the Holy Spirit, expressing our joy through worship, gratitude, and songs of praise. A life marked by thanksgiving and Spirit—filled fellowship reflects true understanding of God’s will and brings glory to Him in all circumstances.
In Ephesians 5:17-20, believers are urged to understand the Lord’s will, be filled with the Spirit instead of worldly indulgence, and live with joyful gratitude, expressing our faith through worship, praise, and thanksgiving to God in all things.
Paul expands upon the previous exhortation to walk in wisdom with a new exhortation:
So then do not be foolish, but understand what the will of the Lord is (v 17).
The clause So then is similar to “therefore.” It indicates that what follows directly extends from what was immediately asserted just beforehand. What Paul just asserted was:
“Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.” (Ephesians 5:15-16)
The expression do not be foolish is a parallel to not walking “as unwise men” (Ephesians 5:15). It is also a description of “not making the most of your time”—i.e. of wasting the opportunities to advance God’s kingdom and falling prey to the temptations and distractions of these evil days (Ephesians 5:16).
Just as Paul exhorted the saints of Ephesus to be wise and make the most of their time, so he also warns them not to walk as unwise or be foolish with their time.
Paul also elaborates on what it means to be wise (Ephesians 5:8b). Being wise means to understand what the will of the Lord is in your present circumstances and/or trials. (Being wise also implies that you obey theLord’s will in your present circumstances and/or trials.)
The will and wisdom of the Lord are available to believers who seek Him. If God’s will were unknowable, then Paul would not exhort the Ephesians saints to understand what the will of the Lord is. The fact that Paul makes this exhortation implies that the Lord’s will for each step of our lives and in every circumstance is knowable. Jesus taught us to pray that God’s will be done on earth as it is in heaven, which orients our hearts toward doing His will (Matthew 6:10).
Does Paul mean that we can know or expect to know everything about the mystery of God’s ways in the world or our circumstances? No, Paul does not mean this. God’s ways are above our ways (Isaiah 55:8-9,Romans 11:33-34).
What Paul means by understand what the will of the Lord is, is that we can understand:
Whatthe Lord wants us to do in any situation in terms of being a faithful witness,
How God wants us to act, think about, and perceive our circumstances by choosing perspectives that are true,
Who He wants us to trust in the midst of our trials (Him).
Note: The above things we can understand about God’s will are the three things we can control.
• Our Actions • Our Perspective/Attitude • Who We Trust
Additionally, we can understand by faith that the Lord’s will is working all things together for our good if we are seeking to please God (Romans 8:28). Therefore, we are able to choose joy in all our circumstances (James 1:2).
The will of the Lord is first and foremost to love God above all else (Deuteronomy 6:5, 10:12, Jeremiah 22:5,Mark 12:30,1 John 5:2). Loving God means to obey His commandments from the heart (Deuteronomy 11:1,1 Samuel 15:22,Psalm 40:8,John 14:15, 14:23, 1 John 2:5,2 John 1:6). This is done by faith that His ways are better than ours, and in the grace and strength of His power (Psalm 37:5,Proverbs 3:5-6,Habakkuk 2:4,John 15:5,Romans 1:17,Philippians 2:13).
The expression of loving the Lord above all others is to walk in sanctification, apart from the world (1 Thessalonians 4:3). It is also to love others as we love ourselves (Matthew 22:37-39,Romans 8:4,Galatians 5:13-14).
How do we learn of God’s will?
God’s will is revealed in His word. (Psalm 19:7-8, 119:105, 2 Timothy 3:16-17,Hebrews 4:12)
God’s will is exemplified in the life of Jesus. (Matthew 5:17,Luke 22:42,John 4:34, 6:38, Philippians 2:5-8,Hebrews 10:7)
God’s will is discerned through prayer. (Matthew 6:10,Ephesians 1:17-18,Philippians 4:6-7,Colossians 1:9,James 1:5)
God’s will is affirmed and encouraged through the Holy Spirit. (John 16:13,1 Corinthians 2:10-12,Ephesians 5:18—more on this below—See filled with the Spirit v 18)
The Book of James explicitly tells us that whenever/if ever believers lack wisdom for how to joyfully overcome a trial, they are able to ask God for it, and He will generously give it and without reproach (James 1:5). James promises us that if we ask God with sincerity of heart for His wisdom, God will make known to us that (but not always how) present trials, difficulties, and hardships are working for our advantage as we obey His will (James 1:6-12).
All of that compliments Ephesians 5:17, where Paul wants us to understand what the will of the Lord is in every circumstance so that we can faithfully execute it to God’s glory and our benefit (Ephesians 5:16). His exhortation is a powerful reminder that we are not alone in our trials. And together with Ephesians 5:14-15, it is a wake—up call to not drowsily drift through life unaware of the eternal opportunities and consequences embedded in every circumstance.
To this, Paul adds:
And do not get drunk with wine, for that is dissipation, but be filled with the Spirit (v 18).
Paul’s exhortation to not get drunk with wine is both a Biblical command to be obeyed and an image that illustrates his larger point to live and walk with wisdom and understanding.
Drunkenness occurs when a person surrenders control of their body and mind to alcohol. Too much alcohol dulls their senses, clouds their judgment, and impairs their ability to act with clarity or wisdom. Getting drunk is a state of self—induced loss of discipline and awareness, in which a person becomes vulnerable to foolish behavior and destructive choices.
Wine itself is not condemned in Scripture.
The Psalmist says that the LORD brings forth wine which makes man’s heart glad (Psalm 104:14-15). The prophets use wine as an image of the celebration of God’s presence and/or the Messianic kingdom (Isaiah 25:6,Joel 3;18,Amos 9:13-14). Jesus and the Book of Revelation echo the banquet and wine imagery (Matthew 8:11, 22:1-2, 26:29, Revelation 19:7-9). And Jesus’s first miracle was to turn water into wine at the wedding at Cana (John 2:1-11). Paul even advises Timothy to “use a little wine for your stomach and your frequent ailments” (1 Timothy 5:23).
So while wine can be a blessing in moderation, the act of getting drunk symbolizes an intentional yielding of control to something that leads away from godliness, clarity, and self—governance (Proverbs 20:1, 21:17, 23:20-21, 23:29-35, 1 Peter 4:3).
This command—And do not get drunk with wine—fits perfectly within Paul’s larger exhortation to walk carefully, wisely, and purposefully, making the most of the time because the days are evil (Ephesians 5:15-16). The word—And—directly connects the command do not get drunk with wine to Paul’s larger point.
A believer who becomes drunk with wine is not aware, is unwise to their circumstances, and is prone to squander the eternal opportunities before them. This is one reason why drunkenness is condemned in scripture.
But Paul’s command to not get drunk with wine is also an image which illustrates his larger point to walk wisely and make the most of every circumstance in these evil days (Ephesians 5:15-16).
Drunkenness represents the opposite of careful living—it wastes time, dulls spiritual perception, and blinds a person to the opportunities that God has embedded in each moment. Those who are intoxicated cannot discern the will of the Lord or act intentionally for His purposes.
In the same way that a drunk person loses control of their steps, words, and choices, believers who yield to worldly distractions lose sight of their calling to walk as children of Light (Ephesians 5:8b). When one’s faculties are dulled by excess, the ability to redeem the time and participate in God’s eternal purposes is squandered.
Paul explains the reason for this prohibition against drunkenness— for that is dissipation.
The Greek word translated dissipation is ἀσωτία (G810—pronounced: “asōtia”). “Asōtia” refers to wastefulness, recklessness, or a life that is scattered and unrestrained. It describes the same destructive condition as the prodigal son, who squandered his inheritance in wild living (Luke 15:13).
Drunkenness epitomizes this kind of waste—wasting time, energy, and opportunities that could be used to honor God and serve others. It is a picture of a life poured out on temporary indulgence rather than eternal gain. Thus, Paul’s exhortation urges believers to avoid the dissipation of a careless, indulgent life and instead live with sober—minded purpose, using every opportunity to fulfill the Lord’s will in the midst of an evil age.
Paul contrasts being drunk with wine—which is something to avoid—with being filled with the Spirit, which is something we should seek.
Before we discuss this contrast, it would be helpful if we first understand what Paul means by the expression: filled with the Spirit.
Here Paul most likely means filled with the Holy Spirit.
The Holy Spirit is God Himself. He is the third member of the Three and One Godhead:
God the Father
God the Son
God the Holy Spirit
Before He departed for Heaven, Jesus promised to send the Holy Spirit to His disciples (John 14:16-17, 14:26, 15:26, 16:7, 16:13-14, Acts 1:4-5, 1:8). The Holy Spirit came and indwelt the disciples ten days after Jesus’s ascension (Acts 2:1-4). The Holy Spirit now dwells inside every believer who has received the Gift of Eternal Life (Ephesians 1:13-14).
The Holy Spirit guides believers toward what is true and God’s will (John 14:26, 16:13). He empowers and equips believers to overcome their trials and do the works God has for them to do (Acts 1:8,1 Corinthians 12:4-7,Romans 8:26-27,Galatians 5:16, 5:22-23, Ephesians 6:18,1 Peter 4:10-11).
But even though believers always have the Holy Spirit dwelling within them, they can suppress and ignore Him and His leadings. This is why Paul writes: “Do not quench the Spirit” (1 Thessalonians 5:19). And he exhorts believers to walk in the Spirit instead of the flesh (Galatians 5:16-17) and to set their mind on the Spirit instead of the flesh (Romans 8:5-6). It remains for us as believers to make an active choice to listen to and follow the Spirit’s leading, rather than that of the flesh.
When a believer quenches the Spirit within himself (1 Thessalonians 5:19), it means he dulls himself to the Holy Spirit’s good influence. He becomes intoxicated with the circumstances of this world.
But when a believer sets his mind on the Spirit (Romans 8:5-6) or walks in the Spirit (Galatians 5:16-17) or is filled with the Spirit (v 18), the believer becomes more influenced by the Holy Spirit’s wisdom and power in His life. The believer becomes empowered by God Himself to understand the eternal nature of and/or overcome his present circumstances.
Because the Holy Spirit lives inside every believer, it is always possible for believers to seek God’s wisdom and power.
In the Gospel of Luke and the book of Acts, the author Luke describes individuals and groups of people who are “filled with the Holy Spirit.” These individuals and groups include:
John the Baptist (Luke 1:15)
Elizabeth, John’s mother (Luke 1:41)
Zacharias, John’s father (Luke 1:67)
The Apostles (Acts 2:4)
Peter (Acts 4:8)
The Disciples and believers (Acts 4:31)
Paul (Acts 9:17, 13:9)
In all of these instances the person or persons who were filled with the Holy Spirit were influenced and empowered by Him to accomplish the Lord’s will in a particular place and time.
Paul’s exhortations in Romans 8:5-6,Galatians 5:16-17, and here in Ephesians 5:18b generally align with Luke’s historical accounts of people who were “filled by the Holy Spirit.”
A Comparison of Luke’s “Filled with the Holy Spirit” with Paul’s “Filled with the Spirit”
Luke and Paul use similar but slightly different Greek terms that are translated as filled.
Luke uses the Greek word πίμπλημι (G4130— “pimplēmi,” pronounced: “pim'—play—mee”). It means to “fill” to the limit or “be fulfilled” to the amount. Its uses also include filling a room (Matthew 22:10) or a sponge (Matthew 27:48) or an amount of a fixed period of time (Luke 1:23, 1:57, 2:6).
Paul uses the Greek word πληρόω (G4137—“pléroó,” pronounced: “play—rah—ō). It can mean to fill in the same sense as “pimplēmi,” but it can also mean “to render complete,” “accomplish,” or “bring to realization or fruition.”
Both terms essentially mean the same thing: “fill” or “fulfill.” In fact, they share the same root “playō.” Blue Letter Bible indicates that Luke’s term “pimplēmi” is “a prolonged form of a primary pleo {pleh'—o} (which appears only as an alternate in certain tenses and in the reduplicated form pimplemi).”
Luke’s “pimplēmi” means to “fill” to the limit or “be fulfilled” to the amount. Its uses also include filling a room (Matthew 22:10) or a sponge (Matthew 27:48) or an amount of a fixed period of time (Luke 1:23, 1:57, 2:6).
Paul’s “pléroó,” can also mean “to render complete,” “accomplish,” or “bring to realization or fruition.”
Despite the slightly different words uses, it appears as though Luke and Paul are describing similar if not the same type of experience when they write filled by the Holy Spirit.
Luke uses “pimplēmi” to describe historical moments when a particular person or group of people is/are filled with the Holy Spirit (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).
Paul uses “pléroó” to exhort believers to not get drunk with winebut be filled with the Spirit.
But in addition to the similar but not quite identical Greek terms, there may or may not be three or more possible distinctions between Luke’s historical accounts and Paul’s exhortations.
1. “Holy Spirit” v. “Spirit”
Every time Luke uses the expression “filled with the Holy Spirit,” Luke uses the word “Holy” to qualify “Spirit” (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).
The only time Paul uses the expression filled with the Spirit, he does not use “Holy” to qualify Spirit.
Also of note, Paul does not use “Holy” to qualify “Spirit” in similar passages: “the mind set on the Spirit” (Romans 8:5-6) and “walk by the Spirit” (Galatians 5:16-17). (But later in Romans 8:9, Paul does say “Spirit of God” and “Spirit of Christ” to apparently describe the Spirit he was referring to in Romans 8:5-6).
Paul frequently uses the term “Holy Spirit” elsewhere. He is quoted as saying “Holy Spirit” five times in the Book of Acts (Acts 19:2, 20:23, 20:28, 28:25). And Paul uses “Holy Spirit” no less than sixteen times in his epistles, plus five more times, if he is also the anonymous author of Hebrews.
The fact that Paul did not include “Holy” before Spirit in the expression be filled with the Spirit and similar passages could indicate that Paul was not talking about the Holy Spirit as Luke was.
If Paul was not meaning the Holy Spirit in Ephesians 5:8 and similar passages where he did not specify “Holy Spirit,” he could be referring to a general godly perspective or mindset—similar to Joshua being “filled with the spirit of wisdom” (Deuteronomy 34:9).
Paul also could have been referring to a believer’s resurrected human spirit, our new creation in Christ, which is in constant fellowship with God (2 Corinthians 5:17).
Finally, Paul could be referring to a godly perspective in some of these passages and the human spirit in others.
It is also possible that Paul was referring to God the Holy Spirit in verse 18 and similar passages, but did not include “Holy” before Spirit for variation or some other reason.
In any of these cases—whether Paul was referring to the Holy Spirit, a general Christian perspective, or a believer’s resurrected human spirit—his call to action is the same: be deliberate and careful to follow God and not give into temptation in every circumstance.
2. God Initiated vs. Human Initiated
Another possible distinction between Luke’s “filled with the Holy Spirit” and Paul’s exhortation be filled with the Spirit is that Luke’s accounts appear to have all been initiated by God, with the humans as a passive responder to being filled by God, while Paul’s exhortation is something that humans can either do themselves or at least have considerable agency in bringing about.
To be clear, humans cannot control God and manipulate the Holy Spirit to fill them.
If Paul is talking about the Holy Spirit in the verse 18 exhortation, then he is saying as far as it depends on you—seek to be filled by the Holy Spirit. If we are open and available to God and inviting Him to take control of our lives, God is more willing to actively lead and guide us than if we are proud. God resists the proud but gives grace to the humble (James 4:6-10).
It could very well be that the individuals and groups of people whom Luke described as being “filled with the Holy Spirit” throughout his gospel account and in Acts had humbled themselves and actively sought and invited God to increase His influence in their lives.
It is worth noting that every person or group whom Luke describes as being “filled with the Holy Spirit” was actively seeking to do God’s will when they were filled with the Holy Spirit (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).
In other words, these people seem to have been doing the kinds of things Paul is exhorting the Ephesians saints to do (Ephesians 5:1-18) when the Holy Spirit filled them. Thus Paul’s exhortation to be filled with the Spirit could mean prepare yourself to be influenced by the Holy Spirit so that God’s Spirit will fill you.
We prepare our hearts, but God takes the initiative and fills us with His Spirit.
3. Specific Moment vs. General Command
The final possible difference between Luke and Paul’s meanings of being filled by the (Holy) Spirit is that Luke recounts particular moments when people were “filled by the Holy Spirit” while Paul offers a standing exhortation to always be filled by the Spirit—what may be described as “Spirit—filled living.”
Each of Luke’s instances of “be filled with the Holy Spirit” (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9), with the possible exception of John the Baptist (Luke 1:15), clearly indicate a specific and fixed moment of time when a person or group was “filled with the Holy Spirit.” For instance: Elizabeth was “filled with the Holy Spirit” when she prophesied over Mary (Luke 1:41-45); and Zacharias was “filled with the Holy Spirit” when he prophesied over his son (Luke 1:67-79); and the other instances are the same.
Paul’s exhortation to be filled with the Spirit is a call that transcends a particular moment. It is a call for every moment. That said, every moment includes every particular moment. We should be filled by the Spirit to accomplish what God wants us to accomplish in every single moment that we have so that we make the most of our time (Ephesians 5:16-18).
Be Filled with the Spirit as a contrast to Do Not Get Drunk with Wine
As stated above, Paul contrasts drunkenness with wine with being filled by the Spirit.
When a person is drunk with wine their capacities are degraded, and their choices are negatively influenced by the presence of alcohol in their system.
But when a person is filled with the Spirit their capacities are enhanced, and their choices are positively influenced by the presence of God in their life.
As wine influences and diminishes our decision—making capabilities, Paul’s exhortation would seem to be a directive for us to yield to the leading of the Spirit for decisions. Thus, by being filled with the Spirit our decision—making capacity is enhanced; we are more capable of making wise choices.
To be drunk with wine also often goes together with carousing with a group of people. Drunkenness is commonly accompanied by reckless social behavior, coarse speech, and indulgent company that encourages excess rather than self—control. Just as bad company can lead to drunkenness, drunkenness can cause people to seek bad company. Drunkenness and bad company can reinforce one another in a vicious cycle of negative influence.
As a contrast, to be filled with the Spirit, would seem to encourage gathering with a group of people who exhort and uplift one another to serve others and do the Lord’s will. By choosing to follow the Spirit, the Spirit often leads us into constructive community, and that constructive community will further the extent to which we follow the Spirit’s lead.
Just as bad company and drunkenness can devolve into a vicious cycle of negative influence, so too can godly company and being filled with the Spirit foster a mutually encouraging loop of spiritual growth and productivity.
Paul appears to elaborate on how being filled with the Spirit both influences our perspective and actions and draws us deeper into Christian fellowship:
Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father (vv 19-20).
Paul describes three actions of what it means to be filled with the Spirit / “Spirit—filled living.”
Speaking to one another in psalms and hymns and spiritual songs,
Singing and making melody with your heart to the Lord;
always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father.
1. Speaking to one another in psalms and hymns and spiritual songs,
The first description of Spirit—filled living depicts Christian community and fellowship.
The act of speaking to one another entails interacting with other people. And not just any kind of people either. It exhorts speaking with fellow believers who are actively pursuing Jesus (hence: one another).
This supports the idea that Spirit—filled living promotes Christian community and fellowship. Believers are also called to share the Gospel with those still lost—so this exhortation is not a call to withdraw from engaging with the world (Matthew 28:18-20).
The terms psalms, hymns, and spiritual songs express different dimensions of worship and fellowship among believers.
Psalms referred to the Book of Psalms from the Old Testament. The Book of Psalms is a collection of sacred poems—many written by King David. These inspired poems consist of prayers, praises, laments, and songs of thanksgiving. They express the full range of human emotion—joy, sorrow, gratitude, remorse, frustration, hope, etc.—offered honestly before God. Psalms were written to be sung in worship to God.
Psalms teach believers how to worship God from the heart in every circumstance. Many psalms recount God’s mighty acts, affirm His faithfulness, and/or prophesy of the Messiah’s coming.
The Greek—speaking Christians at Ephesus to whom Paul was writing would have had access to the Psalms through “the Septuagint”—the Greek translation of the Hebrew Old Testament.
Hymns are also songs of praise directed specifically to God. Early Christians composed hymns to exalt Christ as Lord (Philippians 2:6-11,Colossians 1:15-20). Hymns celebrate Jesus’s character, power, and works.
In this context, it may be fair to consider psalms as ancient Jewish songs that prophesy the Messiah’s coming and hymns as Christian songs that praise God for sending Jesus who is the Messiah who came.
One of the oldest surviving Christian hymns is called, “Let All Mortal Flesh Keep Silence.” Its text dates to the early 2nd century A.D. It sings of Christ’s two Advents. It first sings of His majestic descent from heaven and His calling all creation to silent reverence before the incarnate Lord who gives Himself for the salvation of the world. And it ends with singing of the Lord’s mighty return to earth with the heavenly hosts at His second coming.
Spiritual songs is a broader phrase that includes both psalms and hymns and any other expression of worshipful music that fosters gratitude, points to divine truths, and/or encourages faith and love that is shared within the body of Christ.
Psalms and hymns and spiritual songs describe a variety of ways believers can communicate God’s truth and joy, both to one another and to the Lord, through words that flow from the heart under the Spirit’s guidance.
Again, Paul’s emphasis on speaking to one another through these forms of worship reveals that Spirit—filled living is not an isolated or purely private experience. The Spirit produces fellowship, mutual encouragement, and unity among believers. The singing and communing that leads to being filled by the Spirit equips for wise living, in direct contrast to the singing and communing of drunkenness that leads to dissipation.
When Christians express praise together through psalms, hymns, and songs, they build one another up in faith and truth. These gatherings—whether formal worship or casual conversation—become occasions for mutual edification, as believers remind each other of God’s goodness and faithfulness. This reflects the same principle found in Colossians, where Paul writes:
“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs.” (Colossians 3:16)
It is also supported by Hebrews 10:24-25 which exhorts believers to gather in order to “stir up love and good works” among one another, and all the more “as you see the Day approaching” speaking of the Lord’s return to judge the world.
Spirit—filled speech, then, is both worshipful and instructive—it points others toward God and deepens the shared experience of His presence within the community.
Speaking to one another in psalms and hymns and spiritual songs also implies that the overflow of the Spirit transforms ordinary speech. Instead of allowing an “unwholesome word [to] proceed from your mouth” (Ephesians 5:29)—words that are characterized by foolishness, impurity, or complaint (Ephesians 5:4), believers who are filled with the Spirit speak words that are:
“good for edification according to the need of the moment, so that it will give grace to those who hear.” (Ephesians 4:29)
Spirit—influenced speech is how believers are able to encourage one another (Ephesians 4:29 andEphesians 5:4). Spirit—filled conversations become instruments of grace, turning daily interaction into opportunities for worship. When believers speak to one another in ways that honor God, they reflect His character to the world and strengthen the faith of those around them. Thus, one of the first marks of being filled with the Spirit—speaking to one another in psalms and hymns and spiritual songs—illustrates how the Spirit orients our perspective toward Jesus and His instruction for our lives.
Spirit—filled words remind us of who we are in Christ, reshape our relationships as we encourage one another, and build godly community centered on Jesus. It seems what Paul means by the phrase being filled with the Spirit is to live with a constant awareness of the presence of Christ, living as unto Him. By gathering with one another and exchanging spiritual songs and giving thanks, we are stirring up one another to live with the sense of God’s presence.
2. Singing and making melody with your heart to the Lord;
The second description of Spirit—filled living focuses on the inner life of worship—singing and making melody with your heart to the Lord.
Whereas the first description highlighted fellowship among believers, this phrase turns inward and upward, describing the believer’s personal communion with God.
Singing is not limited to outward expression of the human voice. Singing and making melody is something that flows from the heart. This reveals that true worship is not primarily a performance of voice or instrument, but an overflow of inner joy and gratitude toward God. Spirit—filled praise originates from sincerity, not formality or ritual.
Paul’s description recalls Jesus’s teaching that “true worshipers will worship the Father in spirit and truth” (John 4:23).
A melody is a musical line of sound whose notes and tones fit together to form a unified and harmonious tune. Melodies are memorable (catchy) and often emotionally pleasing to hear.
To make melody with your heart to the Lord signifies that the heart itself becomes the instrument of praise.
When believers are filled with the Spirit, they make melody in their hearts. They are in harmony with God and other believers who are also in harmony with Him.
This Spirit—filledmelody of the heart characterizes a life harmonized with God’s will that is constantly singing His grace in every sphere of life. Its melody arises from a heart in tune with God’s Spirit. Our heart is being transformed by the renewal of grace from walking by the Spirit (Galatians 5:16), walking by faith (2 Corinthians 5:9), walking as children of Light (Ephesians 5:8), walking as wise (Ephesians 5:15), and walking in the Light as He is in the Light (1 John 1:7).
Walking in these Spirit—filled ways yields joy (Galatians 5:23,1 John 1:4). Joy is the melody of the believer who is filled with the Spirit.
The Spirit produces this joy, which naturally expresses itself in song, much like David who declared, “He put a new song in my mouth, a song of praise to our God” (Psalm 40:3).
Such singing and joy is both spontaneous and continual—it can occur in public worship or private devotion, whether through familiar hymns, Scripture—based praise, or silent gratitude in the soul.
When Paul and Silas sang hymns in prison (Acts 16:25), their hearts were making melody to God even in suffering. Their example demonstrates how Spirit—inspired joy transcends life’s circumstances. The believer who sings to the Lord from the heart does so because the Spirit fills them with the joy and peace of knowing Christ, regardless of external conditions.
The Spirit—filled melody is not a passive emotional expression but rather it is an act of willful devotion—a conscious turning of the heart toward God in love and gratitude. Spirit—filled believers live in continual awareness of God’s goodness, allowing worship to infuse their thoughts, words, and actions.
3. always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father.
The third and final description of Spirit—filled living focuses on the godly perspective a believer uses to assign meaning in their circumstances.
It is a perspective of gratitude.
Our perspective is one of the three things we can control. The other two are our actions and who we trust.
We can choose to have a perspective of gratitude in all things, rather than a perspective of gratitude when things go our way and a perspective of complaining when they do not. The perspective of gratitude is a choice to recognize that God is working through all things to mold us into His image, and our brief time on this earth is our only opportunity to know Him by faith (John 17:3,Romans 8:28-29). This perspective is true, and will shape all we do, equipping us to walk in the Spirit.
We are to always be giving thanks to God. And we are to be grateful for all the things we have or experience. All things include not only the immediately comfortable or favorable experiences or material blessings, it also includes the hard, difficult, or painful things. It may be easier to be thankful when we our earthly hopes are met, than when we face disappointment or suffering, but we are called to be thankful for all things.
And we are to be giving thanks to God. God is the giver of all good things. All thanks ultimately goes to Him. Being thankful is a God—orienting virtue. The honest atheist has no God to whom to give thanks. In an atheistic worldview, there is ultimately no one to give thanks to for life’s beauty and blessings.
As believers we are to give thanks to God for all thingsin the name of our Lord Christ Jesus.
Jesus is the redeemer of all things. He does not waste our suffering. He redeems it. Therefore, we can thank God who works all things together for the good of us who love Him (Romans 8:28).
All things are redeemed in the name of Jesus. The name of the Lord Christ means the authority and power of Jesus, who is the Messiah and God. Jesus alone has the power to redeem all things.
He redeems all of our failures, pains, tribulations, and sufferings. All our sufferings are redeemed and find eternal meaning and yield eternal blessing because of Jesus, our Lord Christ. Without Jesus, our suffering is lamentable, and we are the most to be pitied (1 Corinthians 15:19). But because He lives, we will live and we can always have hope and joy and always be givingthanksin all circumstances for all things.
Paul’s final description of the Spirit—filled life is similar to his exhortation to the Philippians to “rejoice in the Lord always” (Philippians 4:4). And it is similar to the opening exhortation to the Book of James:
“Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.” (James 1:2-4)
Both James and Paul call believers to respond to all circumstances with gratitude and joy.
Paul urges thanksgiving “for all things.” James 1:2-4 commands believers to “consider it all joy” in trials. Both reject complaint and despair, teaching that every circumstance—pleasant or painful—can become an occasion for worship and growth when viewed through the Spirit—filled perspective of faith.
And the reason we can give thanks and be joyful during trials and suffering is because God uses every situation for spiritual maturity and good.
A few short thoughts about the expression—even the Father—are necessary before we conclude this commentary of Ephesians 5:17-20.
If we are giving thanks to God, why does Paul then say: even the Father?
By adding the expression—even the Father—Paul distinguishes the Person of the Father within the Trinity as the One to whom all thanksgiving rises (Matthew 7:11,James 1:17), while affirming the unity of divine purpose shared between the Father and the Son and the Spirit. This expression reinforces that Spirit—filled gratitude is personal, relational, and properly directed toward the Father who gave us the Son, the Person of our Salvation (John 3:16).
We would have no salvation, hope, joy, or reason to be thankful if Jesus did not come to earth to fulfill the Law as a human and die for our sins and resurrect to Life and defeat death for us. We also would have none of these things if the Father did not give His Son for us and send Him to earth. Therefore, our gratitude extends even to the Father for sending His Son who redeems all things for those who love and follow Him.
So the Spirit leads us to adopt a perspective of gratitude to the Father for sending His Son, Jesus our Lord and Christ, who redeems all things in the lives of those who love God.
The next section of commentary will address the last general exhortation Paul gives: “and be subject to one another in the fear of Christ” (Ephesians 5:21) before his exhortations on Christian marriage (Ephesians 5:22-33).
Ephesians 5:17-20
17 So then do not be foolish, but understand what the will of the Lord is.
18 And do not get drunk with wine, for that is dissipation, but be filled with the Spirit,
19 speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;
20 always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father;
Set to dark mode
Ephesians 5:17-20 meaning
In Ephesians 5:17-20, believers are urged to understand the Lord’s will, be filled with the Spirit instead of worldly indulgence, and live with joyful gratitude, expressing our faith through worship, praise, and thanksgiving to God in all things.
Paul expands upon the previous exhortation to walk in wisdom with a new exhortation:
So then do not be foolish, but understand what the will of the Lord is (v 17).
The clause So then is similar to “therefore.” It indicates that what follows directly extends from what was immediately asserted just beforehand. What Paul just asserted was:
“Therefore be careful how you walk, not as unwise men but as wise, making the most of your time, because the days are evil.”
(Ephesians 5:15-16)
The expression do not be foolish is a parallel to not walking “as unwise men” (Ephesians 5:15). It is also a description of “not making the most of your time”—i.e. of wasting the opportunities to advance God’s kingdom and falling prey to the temptations and distractions of these evil days (Ephesians 5:16).
Just as Paul exhorted the saints of Ephesus to be wise and make the most of their time, so he also warns them not to walk as unwise or be foolish with their time.
Paul also elaborates on what it means to be wise (Ephesians 5:8b). Being wise means to understand what the will of the Lord is in your present circumstances and/or trials. (Being wise also implies that you obey the Lord’s will in your present circumstances and/or trials.)
The will and wisdom of the Lord are available to believers who seek Him. If God’s will were unknowable, then Paul would not exhort the Ephesians saints to understand what the will of the Lord is. The fact that Paul makes this exhortation implies that the Lord’s will for each step of our lives and in every circumstance is knowable. Jesus taught us to pray that God’s will be done on earth as it is in heaven, which orients our hearts toward doing His will (Matthew 6:10).
Does Paul mean that we can know or expect to know everything about the mystery of God’s ways in the world or our circumstances? No, Paul does not mean this. God’s ways are above our ways (Isaiah 55:8-9, Romans 11:33-34).
What Paul means by understand what the will of the Lord is, is that we can understand:
Note: The above things we can understand about God’s will are the three things we can control.
• Our Actions
• Our Perspective/Attitude
• Who We Trust
The will of the Lord is first and foremost to love God above all else (Deuteronomy 6:5, 10:12, Jeremiah 22:5, Mark 12:30, 1 John 5:2). Loving God means to obey His commandments from the heart (Deuteronomy 11:1, 1 Samuel 15:22, Psalm 40:8, John 14:15, 14:23, 1 John 2:5, 2 John 1:6). This is done by faith that His ways are better than ours, and in the grace and strength of His power (Psalm 37:5, Proverbs 3:5-6, Habakkuk 2:4, John 15:5, Romans 1:17, Philippians 2:13).
The expression of loving the Lord above all others is to walk in sanctification, apart from the world (1 Thessalonians 4:3). It is also to love others as we love ourselves (Matthew 22:37-39, Romans 8:4, Galatians 5:13-14).
How do we learn of God’s will?
(Psalm 19:7-8, 119:105, 2 Timothy 3:16-17, Hebrews 4:12)
(Matthew 5:17, Luke 22:42, John 4:34, 6:38, Philippians 2:5-8, Hebrews 10:7)
(Matthew 6:10, Ephesians 1:17-18, Philippians 4:6-7, Colossians 1:9, James 1:5)
(John 16:13, 1 Corinthians 2:10-12, Ephesians 5:18—more on this below—See filled with the Spirit v 18)
The Book of James explicitly tells us that whenever/if ever believers lack wisdom for how to joyfully overcome a trial, they are able to ask God for it, and He will generously give it and without reproach (James 1:5). James promises us that if we ask God with sincerity of heart for His wisdom, God will make known to us that (but not always how) present trials, difficulties, and hardships are working for our advantage as we obey His will (James 1:6-12).
All of that compliments Ephesians 5:17, where Paul wants us to understand what the will of the Lord is in every circumstance so that we can faithfully execute it to God’s glory and our benefit (Ephesians 5:16). His exhortation is a powerful reminder that we are not alone in our trials. And together with Ephesians 5:14-15, it is a wake—up call to not drowsily drift through life unaware of the eternal opportunities and consequences embedded in every circumstance.
To this, Paul adds:
And do not get drunk with wine, for that is dissipation, but be filled with the Spirit (v 18).
Paul’s exhortation to not get drunk with wine is both a Biblical command to be obeyed and an image that illustrates his larger point to live and walk with wisdom and understanding.
Drunkenness occurs when a person surrenders control of their body and mind to alcohol. Too much alcohol dulls their senses, clouds their judgment, and impairs their ability to act with clarity or wisdom. Getting drunk is a state of self—induced loss of discipline and awareness, in which a person becomes vulnerable to foolish behavior and destructive choices.
Wine itself is not condemned in Scripture.
The Psalmist says that the LORD brings forth wine which makes man’s heart glad (Psalm 104:14-15). The prophets use wine as an image of the celebration of God’s presence and/or the Messianic kingdom (Isaiah 25:6, Joel 3;18, Amos 9:13-14). Jesus and the Book of Revelation echo the banquet and wine imagery (Matthew 8:11, 22:1-2, 26:29, Revelation 19:7-9). And Jesus’s first miracle was to turn water into wine at the wedding at Cana (John 2:1-11). Paul even advises Timothy to “use a little wine for your stomach and your frequent ailments” (1 Timothy 5:23).
So while wine can be a blessing in moderation, the act of getting drunk symbolizes an intentional yielding of control to something that leads away from godliness, clarity, and self—governance (Proverbs 20:1, 21:17, 23:20-21, 23:29-35, 1 Peter 4:3).
This command—And do not get drunk with wine—fits perfectly within Paul’s larger exhortation to walk carefully, wisely, and purposefully, making the most of the time because the days are evil (Ephesians 5:15-16). The word—And—directly connects the command do not get drunk with wine to Paul’s larger point.
A believer who becomes drunk with wine is not aware, is unwise to their circumstances, and is prone to squander the eternal opportunities before them. This is one reason why drunkenness is condemned in scripture.
But Paul’s command to not get drunk with wine is also an image which illustrates his larger point to walk wisely and make the most of every circumstance in these evil days (Ephesians 5:15-16).
Drunkenness represents the opposite of careful living—it wastes time, dulls spiritual perception, and blinds a person to the opportunities that God has embedded in each moment. Those who are intoxicated cannot discern the will of the Lord or act intentionally for His purposes.
In the same way that a drunk person loses control of their steps, words, and choices, believers who yield to worldly distractions lose sight of their calling to walk as children of Light (Ephesians 5:8b). When one’s faculties are dulled by excess, the ability to redeem the time and participate in God’s eternal purposes is squandered.
Paul explains the reason for this prohibition against drunkenness— for that is dissipation.
The Greek word translated dissipation is ἀσωτία (G810—pronounced: “asōtia”). “Asōtia” refers to wastefulness, recklessness, or a life that is scattered and unrestrained. It describes the same destructive condition as the prodigal son, who squandered his inheritance in wild living (Luke 15:13).
Drunkenness epitomizes this kind of waste—wasting time, energy, and opportunities that could be used to honor God and serve others. It is a picture of a life poured out on temporary indulgence rather than eternal gain. Thus, Paul’s exhortation urges believers to avoid the dissipation of a careless, indulgent life and instead live with sober—minded purpose, using every opportunity to fulfill the Lord’s will in the midst of an evil age.
Paul contrasts being drunk with wine—which is something to avoid—with being filled with the Spirit, which is something we should seek.
Before we discuss this contrast, it would be helpful if we first understand what Paul means by the expression: filled with the Spirit.
Here Paul most likely means filled with the Holy Spirit.
The Holy Spirit is God Himself. He is the third member of the Three and One Godhead:
Before He departed for Heaven, Jesus promised to send the Holy Spirit to His disciples (John 14:16-17, 14:26, 15:26, 16:7, 16:13-14, Acts 1:4-5, 1:8). The Holy Spirit came and indwelt the disciples ten days after Jesus’s ascension (Acts 2:1-4). The Holy Spirit now dwells inside every believer who has received the Gift of Eternal Life (Ephesians 1:13-14).
The Holy Spirit guides believers toward what is true and God’s will (John 14:26, 16:13). He empowers and equips believers to overcome their trials and do the works God has for them to do (Acts 1:8, 1 Corinthians 12:4-7, Romans 8:26-27, Galatians 5:16, 5:22-23, Ephesians 6:18, 1 Peter 4:10-11).
But even though believers always have the Holy Spirit dwelling within them, they can suppress and ignore Him and His leadings. This is why Paul writes: “Do not quench the Spirit” (1 Thessalonians 5:19). And he exhorts believers to walk in the Spirit instead of the flesh (Galatians 5:16-17) and to set their mind on the Spirit instead of the flesh (Romans 8:5-6). It remains for us as believers to make an active choice to listen to and follow the Spirit’s leading, rather than that of the flesh.
When a believer quenches the Spirit within himself (1 Thessalonians 5:19), it means he dulls himself to the Holy Spirit’s good influence. He becomes intoxicated with the circumstances of this world.
But when a believer sets his mind on the Spirit (Romans 8:5-6) or walks in the Spirit (Galatians 5:16-17) or is filled with the Spirit (v 18), the believer becomes more influenced by the Holy Spirit’s wisdom and power in His life. The believer becomes empowered by God Himself to understand the eternal nature of and/or overcome his present circumstances.
Because the Holy Spirit lives inside every believer, it is always possible for believers to seek God’s wisdom and power.
In the Gospel of Luke and the book of Acts, the author Luke describes individuals and groups of people who are “filled with the Holy Spirit.” These individuals and groups include:
(Luke 1:15)
(Luke 1:41)
(Luke 1:67)
(Acts 2:4)
(Acts 4:8)
(Acts 4:31)
(Acts 9:17, 13:9)
In all of these instances the person or persons who were filled with the Holy Spirit were influenced and empowered by Him to accomplish the Lord’s will in a particular place and time.
Paul’s exhortations in Romans 8:5-6, Galatians 5:16-17, and here in Ephesians 5:18b generally align with Luke’s historical accounts of people who were “filled by the Holy Spirit.”
A Comparison of Luke’s “Filled with the Holy Spirit” with Paul’s “Filled with the Spirit”
Luke and Paul use similar but slightly different Greek terms that are translated as filled.
Luke uses the Greek word πίμπλημι (G4130— “pimplēmi,” pronounced: “pim'—play—mee”). It means to “fill” to the limit or “be fulfilled” to the amount. Its uses also include filling a room (Matthew 22:10) or a sponge (Matthew 27:48) or an amount of a fixed period of time (Luke 1:23, 1:57, 2:6).
Paul uses the Greek word πληρόω (G4137—“pléroó,” pronounced: “play—rah—ō). It can mean to fill in the same sense as “pimplēmi,” but it can also mean “to render complete,” “accomplish,” or “bring to realization or fruition.”
Both terms essentially mean the same thing: “fill” or “fulfill.” In fact, they share the same root “playō.” Blue Letter Bible indicates that Luke’s term “pimplēmi” is “a prolonged form of a primary pleo {pleh'—o} (which appears only as an alternate in certain tenses and in the reduplicated form pimplemi).”
Luke’s “pimplēmi” means to “fill” to the limit or “be fulfilled” to the amount. Its uses also include filling a room (Matthew 22:10) or a sponge (Matthew 27:48) or an amount of a fixed period of time (Luke 1:23, 1:57, 2:6).
Paul’s “pléroó,” can also mean “to render complete,” “accomplish,” or “bring to realization or fruition.”
Despite the slightly different words uses, it appears as though Luke and Paul are describing similar if not the same type of experience when they write filled by the Holy Spirit.
Luke uses “pimplēmi” to describe historical moments when a particular person or group of people is/are filled with the Holy Spirit (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).
Paul uses “pléroó” to exhort believers to not get drunk with wine but be filled with the Spirit.
But in addition to the similar but not quite identical Greek terms, there may or may not be three or more possible distinctions between Luke’s historical accounts and Paul’s exhortations.
1. “Holy Spirit” v. “Spirit”
Every time Luke uses the expression “filled with the Holy Spirit,” Luke uses the word “Holy” to qualify “Spirit” (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).
The only time Paul uses the expression filled with the Spirit, he does not use “Holy” to qualify Spirit.
Also of note, Paul does not use “Holy” to qualify “Spirit” in similar passages: “the mind set on the Spirit” (Romans 8:5-6) and “walk by the Spirit” (Galatians 5:16-17). (But later in Romans 8:9, Paul does say “Spirit of God” and “Spirit of Christ” to apparently describe the Spirit he was referring to in Romans 8:5-6).
Paul frequently uses the term “Holy Spirit” elsewhere. He is quoted as saying “Holy Spirit” five times in the Book of Acts (Acts 19:2, 20:23, 20:28, 28:25). And Paul uses “Holy Spirit” no less than sixteen times in his epistles, plus five more times, if he is also the anonymous author of Hebrews.
The fact that Paul did not include “Holy” before Spirit in the expression be filled with the Spirit and similar passages could indicate that Paul was not talking about the Holy Spirit as Luke was.
If Paul was not meaning the Holy Spirit in Ephesians 5:8 and similar passages where he did not specify “Holy Spirit,” he could be referring to a general godly perspective or mindset—similar to Joshua being “filled with the spirit of wisdom” (Deuteronomy 34:9).
Paul also could have been referring to a believer’s resurrected human spirit, our new creation in Christ, which is in constant fellowship with God (2 Corinthians 5:17).
Finally, Paul could be referring to a godly perspective in some of these passages and the human spirit in others.
It is also possible that Paul was referring to God the Holy Spirit in verse 18 and similar passages, but did not include “Holy” before Spirit for variation or some other reason.
In any of these cases—whether Paul was referring to the Holy Spirit, a general Christian perspective, or a believer’s resurrected human spirit—his call to action is the same: be deliberate and careful to follow God and not give into temptation in every circumstance.
2. God Initiated vs. Human Initiated
Another possible distinction between Luke’s “filled with the Holy Spirit” and Paul’s exhortation be filled with the Spirit is that Luke’s accounts appear to have all been initiated by God, with the humans as a passive responder to being filled by God, while Paul’s exhortation is something that humans can either do themselves or at least have considerable agency in bringing about.
To be clear, humans cannot control God and manipulate the Holy Spirit to fill them.
If Paul is talking about the Holy Spirit in the verse 18 exhortation, then he is saying as far as it depends on you—seek to be filled by the Holy Spirit. If we are open and available to God and inviting Him to take control of our lives, God is more willing to actively lead and guide us than if we are proud. God resists the proud but gives grace to the humble (James 4:6-10).
It could very well be that the individuals and groups of people whom Luke described as being “filled with the Holy Spirit” throughout his gospel account and in Acts had humbled themselves and actively sought and invited God to increase His influence in their lives.
It is worth noting that every person or group whom Luke describes as being “filled with the Holy Spirit” was actively seeking to do God’s will when they were filled with the Holy Spirit (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9).
In other words, these people seem to have been doing the kinds of things Paul is exhorting the Ephesians saints to do (Ephesians 5:1-18) when the Holy Spirit filled them. Thus Paul’s exhortation to be filled with the Spirit could mean prepare yourself to be influenced by the Holy Spirit so that God’s Spirit will fill you.
We prepare our hearts, but God takes the initiative and fills us with His Spirit.
3. Specific Moment vs. General Command
The final possible difference between Luke and Paul’s meanings of being filled by the (Holy) Spirit is that Luke recounts particular moments when people were “filled by the Holy Spirit” while Paul offers a standing exhortation to always be filled by the Spirit—what may be described as “Spirit—filled living.”
Each of Luke’s instances of “be filled with the Holy Spirit” (Luke 1:15, 1:41, 1:67, Acts 2:4, 4:8, 4:31, 9:17, 13:9), with the possible exception of John the Baptist (Luke 1:15), clearly indicate a specific and fixed moment of time when a person or group was “filled with the Holy Spirit.” For instance: Elizabeth was “filled with the Holy Spirit” when she prophesied over Mary (Luke 1:41-45); and Zacharias was “filled with the Holy Spirit” when he prophesied over his son (Luke 1:67-79); and the other instances are the same.
Paul’s exhortation to be filled with the Spirit is a call that transcends a particular moment. It is a call for every moment. That said, every moment includes every particular moment. We should be filled by the Spirit to accomplish what God wants us to accomplish in every single moment that we have so that we make the most of our time (Ephesians 5:16-18).
Be Filled with the Spirit as a contrast to Do Not Get Drunk with Wine
As stated above, Paul contrasts drunkenness with wine with being filled by the Spirit.
When a person is drunk with wine their capacities are degraded, and their choices are negatively influenced by the presence of alcohol in their system.
But when a person is filled with the Spirit their capacities are enhanced, and their choices are positively influenced by the presence of God in their life.
As wine influences and diminishes our decision—making capabilities, Paul’s exhortation would seem to be a directive for us to yield to the leading of the Spirit for decisions. Thus, by being filled with the Spirit our decision—making capacity is enhanced; we are more capable of making wise choices.
To be drunk with wine also often goes together with carousing with a group of people. Drunkenness is commonly accompanied by reckless social behavior, coarse speech, and indulgent company that encourages excess rather than self—control. Just as bad company can lead to drunkenness, drunkenness can cause people to seek bad company. Drunkenness and bad company can reinforce one another in a vicious cycle of negative influence.
As a contrast, to be filled with the Spirit, would seem to encourage gathering with a group of people who exhort and uplift one another to serve others and do the Lord’s will. By choosing to follow the Spirit, the Spirit often leads us into constructive community, and that constructive community will further the extent to which we follow the Spirit’s lead.
Just as bad company and drunkenness can devolve into a vicious cycle of negative influence, so too can godly company and being filled with the Spirit foster a mutually encouraging loop of spiritual growth and productivity.
Paul appears to elaborate on how being filled with the Spirit both influences our perspective and actions and draws us deeper into Christian fellowship:
Speaking to one another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord; always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father (vv 19-20).
Paul describes three actions of what it means to be filled with the Spirit / “Spirit—filled living.”
1. Speaking to one another in psalms and hymns and spiritual songs,
The first description of Spirit—filled living depicts Christian community and fellowship.
The act of speaking to one another entails interacting with other people. And not just any kind of people either. It exhorts speaking with fellow believers who are actively pursuing Jesus (hence: one another).
This supports the idea that Spirit—filled living promotes Christian community and fellowship. Believers are also called to share the Gospel with those still lost—so this exhortation is not a call to withdraw from engaging with the world (Matthew 28:18-20).
The terms psalms, hymns, and spiritual songs express different dimensions of worship and fellowship among believers.
Psalms referred to the Book of Psalms from the Old Testament. The Book of Psalms is a collection of sacred poems—many written by King David. These inspired poems consist of prayers, praises, laments, and songs of thanksgiving. They express the full range of human emotion—joy, sorrow, gratitude, remorse, frustration, hope, etc.—offered honestly before God. Psalms were written to be sung in worship to God.
Psalms teach believers how to worship God from the heart in every circumstance. Many psalms recount God’s mighty acts, affirm His faithfulness, and/or prophesy of the Messiah’s coming.
The Greek—speaking Christians at Ephesus to whom Paul was writing would have had access to the Psalms through “the Septuagint”—the Greek translation of the Hebrew Old Testament.
Hymns are also songs of praise directed specifically to God. Early Christians composed hymns to exalt Christ as Lord (Philippians 2:6-11, Colossians 1:15-20). Hymns celebrate Jesus’s character, power, and works.
In this context, it may be fair to consider psalms as ancient Jewish songs that prophesy the Messiah’s coming and hymns as Christian songs that praise God for sending Jesus who is the Messiah who came.
One of the oldest surviving Christian hymns is called, “Let All Mortal Flesh Keep Silence.” Its text dates to the early 2nd century A.D. It sings of Christ’s two Advents. It first sings of His majestic descent from heaven and His calling all creation to silent reverence before the incarnate Lord who gives Himself for the salvation of the world. And it ends with singing of the Lord’s mighty return to earth with the heavenly hosts at His second coming.
Spiritual songs is a broader phrase that includes both psalms and hymns and any other expression of worshipful music that fosters gratitude, points to divine truths, and/or encourages faith and love that is shared within the body of Christ.
Psalms and hymns and spiritual songs describe a variety of ways believers can communicate God’s truth and joy, both to one another and to the Lord, through words that flow from the heart under the Spirit’s guidance.
Again, Paul’s emphasis on speaking to one another through these forms of worship reveals that Spirit—filled living is not an isolated or purely private experience. The Spirit produces fellowship, mutual encouragement, and unity among believers. The singing and communing that leads to being filled by the Spirit equips for wise living, in direct contrast to the singing and communing of drunkenness that leads to dissipation.
When Christians express praise together through psalms, hymns, and songs, they build one another up in faith and truth. These gatherings—whether formal worship or casual conversation—become occasions for mutual edification, as believers remind each other of God’s goodness and faithfulness. This reflects the same principle found in Colossians, where Paul writes:
“Let the word of Christ richly dwell within you, with all wisdom teaching and admonishing one another with psalms and hymns and spiritual songs.”
(Colossians 3:16)
It is also supported by Hebrews 10:24-25 which exhorts believers to gather in order to “stir up love and good works” among one another, and all the more “as you see the Day approaching” speaking of the Lord’s return to judge the world.
Spirit—filled speech, then, is both worshipful and instructive—it points others toward God and deepens the shared experience of His presence within the community.
Speaking to one another in psalms and hymns and spiritual songs also implies that the overflow of the Spirit transforms ordinary speech. Instead of allowing an “unwholesome word [to] proceed from your mouth” (Ephesians 5:29)—words that are characterized by foolishness, impurity, or complaint (Ephesians 5:4), believers who are filled with the Spirit speak words that are:
“good for edification according to the need of the moment, so that it will give grace to those who hear.”
(Ephesians 4:29)
Spirit—influenced speech is how believers are able to encourage one another (Ephesians 4:29 and Ephesians 5:4). Spirit—filled conversations become instruments of grace, turning daily interaction into opportunities for worship. When believers speak to one another in ways that honor God, they reflect His character to the world and strengthen the faith of those around them. Thus, one of the first marks of being filled with the Spirit—speaking to one another in psalms and hymns and spiritual songs—illustrates how the Spirit orients our perspective toward Jesus and His instruction for our lives.
Spirit—filled words remind us of who we are in Christ, reshape our relationships as we encourage one another, and build godly community centered on Jesus. It seems what Paul means by the phrase being filled with the Spirit is to live with a constant awareness of the presence of Christ, living as unto Him. By gathering with one another and exchanging spiritual songs and giving thanks, we are stirring up one another to live with the sense of God’s presence.
2. Singing and making melody with your heart to the Lord;
The second description of Spirit—filled living focuses on the inner life of worship—singing and making melody with your heart to the Lord.
Whereas the first description highlighted fellowship among believers, this phrase turns inward and upward, describing the believer’s personal communion with God.
Singing is not limited to outward expression of the human voice. Singing and making melody is something that flows from the heart. This reveals that true worship is not primarily a performance of voice or instrument, but an overflow of inner joy and gratitude toward God. Spirit—filled praise originates from sincerity, not formality or ritual.
Paul’s description recalls Jesus’s teaching that “true worshipers will worship the Father in spirit and truth” (John 4:23).
A melody is a musical line of sound whose notes and tones fit together to form a unified and harmonious tune. Melodies are memorable (catchy) and often emotionally pleasing to hear.
To make melody with your heart to the Lord signifies that the heart itself becomes the instrument of praise.
When believers are filled with the Spirit, they make melody in their hearts. They are in harmony with God and other believers who are also in harmony with Him.
This Spirit—filled melody of the heart characterizes a life harmonized with God’s will that is constantly singing His grace in every sphere of life. Its melody arises from a heart in tune with God’s Spirit. Our heart is being transformed by the renewal of grace from walking by the Spirit (Galatians 5:16), walking by faith (2 Corinthians 5:9), walking as children of Light (Ephesians 5:8), walking as wise (Ephesians 5:15), and walking in the Light as He is in the Light (1 John 1:7).
Walking in these Spirit—filled ways yields joy (Galatians 5:23, 1 John 1:4). Joy is the melody of the believer who is filled with the Spirit.
The Spirit produces this joy, which naturally expresses itself in song, much like David who declared, “He put a new song in my mouth, a song of praise to our God” (Psalm 40:3).
Such singing and joy is both spontaneous and continual—it can occur in public worship or private devotion, whether through familiar hymns, Scripture—based praise, or silent gratitude in the soul.
When Paul and Silas sang hymns in prison (Acts 16:25), their hearts were making melody to God even in suffering. Their example demonstrates how Spirit—inspired joy transcends life’s circumstances. The believer who sings to the Lord from the heart does so because the Spirit fills them with the joy and peace of knowing Christ, regardless of external conditions.
The Spirit—filled melody is not a passive emotional expression but rather it is an act of willful devotion—a conscious turning of the heart toward God in love and gratitude. Spirit—filled believers live in continual awareness of God’s goodness, allowing worship to infuse their thoughts, words, and actions.
3. always giving thanks for all things in the name of our Lord Jesus Christ to God, even the Father.
The third and final description of Spirit—filled living focuses on the godly perspective a believer uses to assign meaning in their circumstances.
It is a perspective of gratitude.
Our perspective is one of the three things we can control. The other two are our actions and who we trust.
We can choose to have a perspective of gratitude in all things, rather than a perspective of gratitude when things go our way and a perspective of complaining when they do not. The perspective of gratitude is a choice to recognize that God is working through all things to mold us into His image, and our brief time on this earth is our only opportunity to know Him by faith (John 17:3, Romans 8:28-29). This perspective is true, and will shape all we do, equipping us to walk in the Spirit.
We are to always be giving thanks to God. And we are to be grateful for all the things we have or experience. All things include not only the immediately comfortable or favorable experiences or material blessings, it also includes the hard, difficult, or painful things. It may be easier to be thankful when we our earthly hopes are met, than when we face disappointment or suffering, but we are called to be thankful for all things.
And we are to be giving thanks to God. God is the giver of all good things. All thanks ultimately goes to Him. Being thankful is a God—orienting virtue. The honest atheist has no God to whom to give thanks. In an atheistic worldview, there is ultimately no one to give thanks to for life’s beauty and blessings.
As believers we are to give thanks to God for all things in the name of our Lord Christ Jesus.
Jesus is the redeemer of all things. He does not waste our suffering. He redeems it. Therefore, we can thank God who works all things together for the good of us who love Him (Romans 8:28).
All things are redeemed in the name of Jesus. The name of the Lord Christ means the authority and power of Jesus, who is the Messiah and God. Jesus alone has the power to redeem all things.
He redeems all of our failures, pains, tribulations, and sufferings. All our sufferings are redeemed and find eternal meaning and yield eternal blessing because of Jesus, our Lord Christ. Without Jesus, our suffering is lamentable, and we are the most to be pitied (1 Corinthians 15:19). But because He lives, we will live and we can always have hope and joy and always be giving thanks in all circumstances for all things.
Paul’s final description of the Spirit—filled life is similar to his exhortation to the Philippians to “rejoice in the Lord always” (Philippians 4:4). And it is similar to the opening exhortation to the Book of James:
“Consider it all joy, my brethren, when you encounter various trials, knowing that the testing of your faith produces endurance. And let endurance have its perfect result, so that you may be perfect and complete, lacking in nothing.”
(James 1:2-4)
Both James and Paul call believers to respond to all circumstances with gratitude and joy.
Paul urges thanksgiving “for all things.” James 1:2-4 commands believers to “consider it all joy” in trials. Both reject complaint and despair, teaching that every circumstance—pleasant or painful—can become an occasion for worship and growth when viewed through the Spirit—filled perspective of faith.
And the reason we can give thanks and be joyful during trials and suffering is because God uses every situation for spiritual maturity and good.
A few short thoughts about the expression—even the Father—are necessary before we conclude this commentary of Ephesians 5:17-20.
If we are giving thanks to God, why does Paul then say: even the Father?
By adding the expression—even the Father—Paul distinguishes the Person of the Father within the Trinity as the One to whom all thanksgiving rises (Matthew 7:11, James 1:17), while affirming the unity of divine purpose shared between the Father and the Son and the Spirit. This expression reinforces that Spirit—filled gratitude is personal, relational, and properly directed toward the Father who gave us the Son, the Person of our Salvation (John 3:16).
We would have no salvation, hope, joy, or reason to be thankful if Jesus did not come to earth to fulfill the Law as a human and die for our sins and resurrect to Life and defeat death for us. We also would have none of these things if the Father did not give His Son for us and send Him to earth. Therefore, our gratitude extends even to the Father for sending His Son who redeems all things for those who love and follow Him.
So the Spirit leads us to adopt a perspective of gratitude to the Father for sending His Son, Jesus our Lord and Christ, who redeems all things in the lives of those who love God.
The next section of commentary will address the last general exhortation Paul gives: “and be subject to one another in the fear of Christ” (Ephesians 5:21) before his exhortations on Christian marriage (Ephesians 5:22-33).