What is the honor that inferiors owe to their superiors?
The honor which inferiors owe to their superiors is, all due reverence in heart,1 word,2 and behavior;3 prayer and thanksgiving for them;4 imitation of their virtues and graces;5 willing obedience to their lawful commands and counsels;6 due submission to their corrections;7 fidelity to,8 defense 9 and maintenance of their persons and authority, according to their several ranks, and the nature of their places;10 bearing with their infirmities, and covering them in love, that so they may be an honor to them and to their government.11
Scripture proofs
The Westminster Assembly's proof texts (KJV). The bracketed numbers in the answer above mark the clause each set of references supports; expand a row to read the verses.
1 Mal. 1:6; Lev. 19:3
A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?
Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.
2 Prov. 31:28; 1 Pet. 3:6
Her children arise up, and call her blessed; her husband also, and he praiseth her.
Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
3 Lev. 19:32; 1 Kings 2:19
Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD.
Bathsheba therefore went unto king Solomon, to speak unto him for Adonijah. And the king rose up to meet her, and bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king’s mother; and she sat on his right hand.
4 1 Tim. 2:1–2
1 Tim. 2:1 I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men;
1 Tim. 2:2 For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty.
5 Heb. 13:7; Phil. 3:17
Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation.
Brethren, be followers together of me, and mark them which walk so as ye have us for an ensample.
6 Eph. 6:1–2, 5–7; 1 Pet. 2:13–14; Rom. 13:1–5; Heb. 13:17; Prov. 4:3–4; Prov. 23:22; Exod. 18:19, 24
Eph. 6:1 Children, obey your parents in the Lord: for this is right.
Eph. 6:2 Honour thy father and mother; which is the first commandment with promise;
Eph. 6:5 Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ;
Eph. 6:6 Not with eyeservice, as menpleasers; but as the servants of Christ, doing the will of God from the heart;
Eph. 6:7 With good will doing service, as to the Lord, and not to men:
1 Pet. 2:13 Submit yourselves to every ordinance of man for the Lord’s sake: whether it be to the king, as supreme;
1 Pet. 2:14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well.
Rom. 13:1 Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God.
Rom. 13:2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation.
Rom. 13:3 For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same:
Rom. 13:4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
Rom. 13:5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
Prov. 4:3 For I was my father’s son, tender and only beloved in the sight of my mother.
Prov. 4:4 He taught me also, and said unto me, Let thine heart retain my words: keep my commandments, and live.
Hearken unto thy father that begat thee, and despise not thy mother when she is old.
Exod. 18:19 Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God:
Exod. 18:24 So Moses hearkened to the voice of his father in law, and did all that he had said.
7 Heb. 12:9; 1 Pet. 2:18–20
Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?
1 Pet. 2:18 Servants, be subject to your masters with all fear; not only to the good and gentle, but also to the froward.
1 Pet. 2:19 For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully.
1 Pet. 2:20 For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? but if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God.
8 Titus 2:9–10
Titus 2:9 Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;
Titus 2:10 Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.
9 1 Sam. 26:15–16; 2 Sam. 18:3; Esth. 6:2
1 Sam. 26:15 And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord.
1 Sam. 26:16 This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD’s anointed. And now see where the king’s spear is, and the cruse of water that was at his bolster.
But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city.
And it was found written, that Mordecai had told of Bigthana and Teresh, two of the king’s chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus.
10 Matt. 22:21; Rom. 13:6–7; 1 Tim. 5:17–18; Gal. 6:6; Gen. 45:11; Gen. 47:12
They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s.
Rom. 13:6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing.
Rom. 13:7 Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour.
1 Tim. 5:17 Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.
1 Tim. 5:18 For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward.
Let him that is taught in the word communicate unto him that teacheth in all good things.
And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.
And Joseph nourished his father, and his brethren, and all his father’s household, with bread, according to their families.
11 Ps. 127:3–5; Prov. 31:23
Ps. 127:3 Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.
Ps. 127:4 As arrows are in the hand of a mighty man; so are children of the youth.
Ps. 127:5 Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate.
Her husband is known in the gates, when he sitteth among the elders of the land.
This doctrine across the Standards
Where the Confession and the Westminster Shorter Catechism treat the same matter, so the question can be studied alongside its parallel statements.
In the Westminster Confession
XIX.1 God gave to Adam a law, as a covenant of works, by which he bound him and all …
God gave to Adam a law, as a covenant of works, by which he bound him and all his posterity to personal, entire, exact, and perpetual obedience; promised life upon the fulfilling, and threatened death upon the breach of it; and endued him with power and ability to keep it.
→ XIX.1 · Of the Law of GodXIX.2 This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered …
This law, after his fall, continued to be a perfect rule of righteousness; and, as such, was delivered by God upon mount Sinai in ten commandments, and written in two tables; the first four commandments containing our duty towards God, and the other six our duty to man.
→ XIX.2 · Of the Law of GodXIX.3 Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a …
Beside this law, commonly called moral, God was pleased to give to the people of Israel, as a Church under age, ceremonial laws, containing several typical ordinances, partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions of moral duties. All which ceremonial laws are now abrogated under the New Testament.
→ XIX.3 · Of the Law of GodXIX.4 To them also, as a body politic, he gave sundry judicial laws, which expired together with the State …
To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other, now, further than the general equity thereof may require.
→ XIX.4 · Of the Law of GodXIX.5 The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and …
The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard of the matter contained in it, but also in respect of the authority of God the Creator who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.
→ XIX.5 · Of the Law of GodXIX.6 Although true believers be not under the law as a covenant of works, to be thereby justified or …
Although true believers be not under the law as a covenant of works, to be thereby justified or condemned; yet is it of great use to them, as well as to others; in that, as a rule of life, informing them of the will of God and their duty, it directs and binds them to walk accordingly; discovering also the sinful pollutions of their nature, hearts, and lives; so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin; together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin; and the threatenings of it serve to show what even their sins deserve, and what afflictions in this life they may expect for them, although freed from the curse thereof threatened in the law. The promises of it, in like manner, show them God's approbation of obedience, and what blessings they may expect upon the performance thereof; although not as due to them by the law as a covenant of works: so as a man's doing good, and refraining from evil, because the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace.
→ XIX.6 · Of the Law of GodXIX.7 Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly …
Neither are the forementioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it: the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.
→ XIX.7 · Of the Law of GodXX.4 And because the power which God hath ordained, and the liberty which Christ hath purchased, are not intended …
And because the power which God hath ordained, and the liberty which Christ hath purchased, are not intended by God to destroy, but mutually to uphold and preserve one another; they who, upon pretense of Christian liberty, shall oppose any lawful power, or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. And for their publishing of such opinions, or maintaining of such practices, as are contrary to the light of nature, or to the known principles of Christianity, whether concerning faith, worship, or conversation; or to the power of godliness; or such erroneous opinions or practices as, either in their own nature, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the Church; they may lawfully be called to account, and proceeded against by the censures of the Church, and by the power of the Civil Magistrate.
→ XX.4 · Of Christian Liberty, and Liberty of ConscienceXXIII.1 God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him, …
God, the Supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the people, for his own glory and the public good, and to this end hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evil-doers.
→ XXIII.1 · Of the Civil MagistrateXXIII.2 It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in …
It is lawful for Christians to accept and execute the office of a magistrate when called thereunto; in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth, so, for that end, they may lawfully, now under the New Testament, wage war upon just and necessary occasion.
→ XXIII.2 · Of the Civil MagistrateXXIII.3 The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power …
The civil magistrate may not assume to himself the administration of the Word and Sacraments, or the power of the keys of the kingdom of heaven: yet he hath authority, and it is his duty to take order, that unity and peace be preserved in the Church, that the truth of God be kept pure and entire, that all blasphemies and heresies be suppressed, all corruptions and abuses in worship and discipline prevented or reformed, and all the ordinances of God duly settled, administered, and observed. For the better effecting whereof he hath power to call synods, to be present at them, and to provide that whatsoever is transacted in them be according to the mind of God.
→ XXIII.3 · Of the Civil MagistrateXXIII.4 It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute …
It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity or difference in religion doth not make void the magistrate's just and legal authority, nor free the people from their due obedience to him: from which ecclesiastical persons are not exempted; much less hath the Pope any power or jurisdiction over them in their dominions, or over any of their people; and least of all to deprive them of their dominions or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.
→ XXIII.4 · Of the Civil Magistrate+1 more — see the full topical treatment below.
In the Westminster Shorter Catechism
Q.39 What is the duty which God requireth of man?
The duty which God requireth of man, is obedience to his revealed will.
→ Open Q.39Q.40 What did God at first reveal to man for the rule of his obedience?
The rule which God at first revealed to man for his obedience, was the moral law.
→ Open Q.40Q.41 Wherein is the moral law summarily comprehended?
The moral law is summarily comprehended in the ten commandments.
→ Open Q.41Q.42 What is the sum of the ten commandments?
The sum of the ten commandments is, To love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind; and our neighbour as ourselves.
→ Open Q.42Q.43 What is the preface to the ten commandments?
The preface to the ten commandments is in these words, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage.
→ Open Q.43Q.44 What doth the preface to the ten commandments teach us?
The preface to the ten commandments teacheth us, That because God is the Lord, and our God, and Redeemer, therefore we are bound to keep all his commandments.
→ Open Q.44Q.45 Which is the first commandment?
The first commandment is, Thou shalt have no other gods before me.
→ Open Q.45Q.46 What is required in the first commandment?
The first commandment requireth us to know and acknowledge God to be the only true God, and our God; and to worship and glorify him accordingly.
→ Open Q.46Q.47 What is forbidden in the first commandment?
The first commandment forbiddeth the denying, or not worshipping and glorifying the true God as God, and our God; and the giving of that worship and glory to any other, which is due to him alone.
→ Open Q.47Q.48 What are we specially taught by these words, 'before me', in the first commandment?
These words, before me, in the first commandment teach us, that God, who seeth all things, taketh notice of, and is much displeased with, the sin of having any other God.
→ Open Q.48Q.49 Which is the second commandment?
The second commandment is, Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thy self to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of them that love me, and keep my commandments.
→ Open Q.49Q.50 What is required in the second commandment?
The second commandment requireth the receiving, observing, and keeping pure and entire, all such religious worship and ordinances as God hath appointed in his Word.
→ Open Q.50+34 more — see the full topical treatment below.