Apostate prophet seeks marriage counseling; how did the prophet treat his multiple wives?

In answer to the video "Islamic Polygamy"

The prophet, despite being absolved from strict obligations towards his multiple wives would nevertheless feel saddened whenever he delayed his appointed time with one of his wives

33:51"You may put off whom you please of them, and you may take to you whom you please, and whom you desire of those whom you had separated provisionally; no blame attaches to you".

This ordinance made sure that no reproach would be cast upon him, and neither would he be hindered by social pressures or customs. 

So although he had the peace of mind from a spiritual viewpoint that he would never be blameworthy, he still felt uneasy emotionally towards his wives whom he loved. And he did his utmost to spend as much time as he could with them all equitably. Aisha would say to him 

"If I could deny you the permission (to go to your other wives) I would not allow your favor to be bestowed on any other person". 

This statement from the prophet's youngest wife, and thus logically the most physically attractive in comparison to his other wives, shows the prophet tried as best as he could not to favor one wife over another based on his personal preference. There is an instance where he refused letting Aisha replace another wife on a day that wasnt hers 

"O Aisha, keep away from me, it is not your day".

 The prophet maintained as best he could that considerate pattern of behavior throughout his life, as narrated by Aisha:

 "When the ailment of the Prophet became aggravated and his disease became severe, he asked his wives to permit him to be nursed (treated) in my house. So they gave him the permission. Then the Prophet came (to my house) with the support of two men, and his legs were dragging on the ground, between `Abbas, and another man". 

Besides absolving the prophet, the ordinance also put all the wives and potential concubines on the same level as it concerned them all from God's perspective.

Through it, they find the inner peace that the emotional sacrifice they shall endure, and which they all were fully aware of before accepting to marry the prophet, is for the accomplishment of a higher objective. Their merit with God will naturally be higher given their wordly sacrifices 

"this is most proper, so that their eyes may be cool and they may not grieve, and that they should be pleased, all of them with what you give them".

The verse ends with an affectionate message to the prophet's household in general, stressing that God is aware of the difficulties in all levels of life that they must endure, and their toll on their feelings

"and Allah knows what is in your hearts; and Allah is Knowing, Forbearing."

Aisha is indirectly described as expressing her initial frustration and spousal jealousy, when she supposedly stated in relation to 33:51 that

“I feel that your Lord hastens in fulfilling your wishes and desires".

It is remarkable that the prophet would always abide by the restrictions divinely imposed on him but not the relaxations, as described above. In Sura Ahzab, around the verse quoted in the hadith, there are seven rules about marriage peculiar to the Prophet. Four of these granted him relaxations and three put restrictions.

The Prophet certainly abided by the restrictions, but yet, for someone whose "Lord hastens his desires" he did not opt to benefit from two of the relaxations. Had the idea of ‘convenient revelations’ any basis in that report from Aisha as claimed by Islam's opponents, to start with, there wouldnt have been any restrictions on the Prophet neither in this sura or other suras, to the exclusion of the rest of the believers. And neither would he have failed to take benefit of every relaxation, without having any guilty conscience as he just happened to have.

It is further worthy to note that, in those relaxations pertaining to marital affairs described in 33:50-1, the prophet is a passive agent; it is the women that are given the option of seeking him in marriage, not the other way around. The bottom line is that, whichever one looks at it, nothing in the pattern of the life of the prophet supports the malicious charges against him. 

As a side note about the issue of jealousy, as noted by the earliest scholars the jealousy – of either husband or a co-wife, when it does not lead to transgression either by words or by actions, is not blameworthy.