Charles Hodge on Ephesians 5:33

V. 33. The relation of this verse to what precedes, as indicated by πλὴν, admits of two explanations. That particle is used at the beginning of a clause, after an interruption, to introduce the resumption of the main subject. It may be so here. The principal object of the whole paragraph from v. 21, is to unfold the true nature of the conjugal relation and its duties. With this was connected an exposition of the analogous relation between Christ and the church. This latter point in verses 30. 31, is the only one brought into view. Here the apostle reverts to the main subject. But, to resume my subject, let every one of you in particular so love his wife even as himself. This explanation is the one commonly adopted. Πλήν, however, may mean, nevertheless, as it is rendered in our version, and this verse be connected with the 32d. ‘The relation between Christ and the church is a great mystery; nevertheless, do you also love your wives.’ That is, although there is something in the relation between Christ and the church which infinitely transcends the conjugal relation, nevertheless there is sufficient analogy between the cases, to render it obligatory on husbands to love their wives as Christ loves his church. This view of the connection is to be preferred, especially because of the words καὶ ὑμεῖς, you also, which evidently suppose the reference is to what immediately precedes.

Ὑμεῖς οἱ καθ᾽ ἕνα, you severally, ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, let each one so love his wife as himself. The construction varies; the verb ἀγαπάτω being made to agree with ἕκαστος, instead of ὑμεῖς the real subject. The meaning is the same as in ver. 28. The husband is to love his wife as being himself. In the next clause (ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα), ἡ δὲ γυνὴ is the nominative absolute, and ἵνα depends on a verb understood. But as to the woman, let her see, that she reverence her husband. The word φοβέω may express the emotion of fear in all its modifications and in all its degrees from simple respect, through reverence, up to adoration, according to its object. It is, however, in all its degrees an acknowledgment of superiority. The sentiments, therefore, which lie at the foundation of the marriage relation, which arise out of the constitution of nature, which are required by the command of God, and are essential to the happiness and well-being of the parties, are, on the part of the husband, that form of love which leads him to cherish and protect his wife as being himself, and on the part of the woman, that sense of his superiority out of which trust and obedience involuntarily flow.