Charles Hodge on Ephesians 5:21

V. 21. That a new paragraph begins with this verse is generally conceded. First, because the preceding exhortations are evidently brought to a close in v. 20—with the words to God even the Father. And secondly, because the command to be obedient one to another, amplified through this chapter and part of the next, does not naturally cohere with what precedes. This being the case, the participle ὑποτασσόμενοι being obedient, with which this verse begins, cannot be explained by referring it to the verb πληροῦσθε in v. 18. The sense would then be, ‘Be filled with the Spirit—submitting yourselves one to another.’ This construction of the passage for the reasons just stated is rejected by most commentators. Others take the participle for the imperative and render the words, ‘Be subject one to another.’ But this is contrary to the usage of the language. The most common explanation is to connect this verse with the following, ‘Being subject one to another (as ye are bound to be), ye wives be subject to your husbands.’ From the general obligation to obedience follows the special obligation of wives, children, and servants, as explained in what follows.

This command to submit one to another is found in other passages of the New Testament, as in 1 Pet. 5, 5, "All of you be subject one to another, and be clothed with humility." Rom. 12, 10. Phil. 2. 3. The scriptural doctrine on this subject is that men are not isolated individuals, each one independent of all others. No man liveth for himself and no man dieth for himself. The essential equality of men and their mutual dependence lay the foundation for the obligation of mutual subjection. The apostle however is here speaking of the duties of Christians. It is, therefore, the Christian duty of mutual submission of which this passage treats. It not only forbids pride and all assumption of superiority, but enjoins mutual subjection, the subjection of a part to the whole, and of each one to those of his fellow believers with whom he is specially connected. Every Christian is responsible for his faith and conduct to his brethren in the Lord, because he constitutes with them one body having a common faith and a common life. The independency of one Christian of all others, or of one Christian society of all similar societies, is inconsistent with the relation in which believers stand to each other, and with the express commands of Scripture.

We are to be thus subject one to another ἐν φοβῷ Χριστοῦ.The common text reads Θεοῦ, but the authority of the MSS. and versions is so decidedly in favour of Χριστοῦ that it is now universally adopted. This may mean either that the fear of Christ, at whose bar we are to stand in judgment, should constrain us to this mutual subjection; or that the duty should be religiously performed. The motive should be reverence for Christ, a regard for his will and for his glory. It is in this way all social duties, even the most humiliating, are raised into the sphere of religion, and rendered consistent with the highest elevation and liberty. This idea is specially insisted upon by the apostle when he comes to speak of the duty of servants to their masters. It ought not to escape the reader’s notice that the relation in which this and similar passages suppose us to stand to Christ, is such as we can sustain to no other than to a divine person. He to whom we are responsible for all our conduct, and reverence for whom is the great motive to the performance of duty, is God.