Submit to one another
The Greek word for "submit" is "hypotassō," which means to arrange under, to subordinate, or to subject oneself. In the context of Ephesians, this submission is not about inferiority but about a voluntary yielding in love. The early Christian community was counter-cultural, promoting mutual submission as a reflection of Christ's humility and service. This phrase calls believers to a lifestyle of humility and selflessness, echoing the teachings of Jesus who washed His disciples' feet (John 13:14-15). It challenges the modern reader to consider how they can serve others in their community, fostering unity and love.

out of reverence
The term "reverence" is translated from the Greek word "phobos," which can mean fear, respect, or awe. In this context, it implies a deep respect and awe for Christ. This reverence is not a fear of punishment but a profound respect for His authority and love. Historically, reverence for God was a central tenet of Jewish worship, and Paul extends this to include reverence for Christ. This phrase encourages believers to let their actions be motivated by their respect and love for Jesus, recognizing His lordship in their lives.

for Christ
The phrase "for Christ" centers the motivation for submission on the person and work of Jesus. In the Greek, "Christos" refers to the Anointed One, the Messiah. This highlights the theological foundation of Christian behavior: believers submit to one another because they are ultimately submitting to Christ. The early church understood that their relationships with one another were a reflection of their relationship with Jesus. This phrase serves as a reminder that all Christian conduct should be rooted in the example and teachings of Christ, who exemplified ultimate submission to the Father's will (Philippians 2:5-8). It calls believers to live in a way that honors and reflects the character of Jesus in every interaction.

(21) Submitting yourselves one to another in the fear of God.--In grammatical construction this clause is connected with the preceding verses; in point of idea it leads on to the next section, which treats of the three-fold submission of wives to husbands, children to parents, slaves to masters. There is, however, a certain connection of idea with the preceding section also, and especially with the encouragement of a Christian enthusiasm in the last clause. The strong and frequent emphasis laid in the New Testament on subjection, whether (as in Romans 13:1-7; 1Peter 2:13-17) to the civil powers, or (as here, in Colossians 3:18 to Colossians 4:1, and 1Peter 2:18 to 1Peter 3:7) to domestic authority, or (as in 1Thessalonians 5:12-13; 2Thessalonians 3:6; 2Thessalonians 3:14-15) to ecclesiastical authority, probably indicates some tendency, in the first exuberance of Christian liberty and enthusiasm, to disregard the wholesome restraints, laws, and conventions of outward life. Hence St. Paul's general caution here, prefatory to the more detailed teaching of subjection which follows. . . . Verse 21. - Subjecting yourselves one to another in the fear of Christ. The last of the participial exhortations depending on the general exhortation of ver. 15 to walk strictly, Most commentators connect it with the three immediately preceding participles (speaking, singing, giving thanks), but are unable to find a link of connection. Better connect with ver. 15. Mutual subjection is part of a wise, circumspect walk, i.e. mutual recognition of each other's rights and of our obligations to serve them. In some sense we are all servants, i.e. we are bound to serve others; the very father is, in this sense, servant of his child. So in the Christian Church we are all in a sense servants ("By love serve one another," Galatians 5:15; comp. Matthew 20:26-28; John 13:15, 16). This view is in harmony with the humble spirit of the gospel. Pride leads us to demand rigorously from others what we fancy they owe to us; humility, to give to others what Christ teaches that we owe to them. The one feeling is to be discouraged, the other exercised and strengthened. In the verses following we have this precept split up into its constituent filaments. The reading of R.V., "in the fear of Christ," has more authority than A.V., "in the fear of God." It brings to our mind the wonderful example of Christ in this clement of character (comp. Luke 2:51; Hebrews 5:8). Reverential regard for him should inspire us with the same spirit (Philippians 2:5-8).

Parallel Commentaries ...


Submit
Ὑποτασσόμενοι (Hypotassomenoi)
Verb - Present Participle Middle or Passive - Nominative Masculine Plural
Strong's 5293: From hupo and tasso; to subordinate; reflexively, to obey.

to one another
ἀλλήλοις (allēlois)
Personal / Reciprocal Pronoun - Dative Masculine Plural
Strong's 240: One another, each other. Genitive plural from allos reduplicated; one another.

out of
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

reverence
φόβῳ (phobō)
Noun - Dative Masculine Singular
Strong's 5401: (a) fear, terror, alarm, (b) the object or cause of fear, (c) reverence, respect. From a primary phebomai; alarm or fright.

for Christ.
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.


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NT Letters: Ephesians 5:21 Subjecting yourselves one to another (Ephes. Eph. Ep)