What does the Bible say about honor?

"A man's pride shall bring him low: but honor shall uphold the humble in spirit.''

Thus pride causes the opposite effect to that which man intends by it. He wants to exalt himself, but actually brings himself low. How many since Eve have been deceived by Satan with this same sugared yet poisonous bait, "Ye shall be as God." But on the other hand, the humble in spirit, who seek no place of distinction, no honor in the world, are yet upheld by such honor as God in grace puts upon them. They honor God: He honors them. This is beautifully seen in such men as Joseph and Daniel, while the opposite is seen in such as Absalom and Haman, and how many more!

God bestows high honour upon men. There are people in this world who have received from Him "the adoption of sons" (Gal. 4:5), and they can rejoice in those moving words, "Behold what manner of love the Father has bestowed upon us that we should be called the sons of God" (1 John 3:1). And nobody will question the fact that the honour that God bestows must be greater than any that the greatest of Kings can give, for God's gifts are for ever.

Honour for the Christian is not to be had in present things, but rather in the things of God; the honour that comes from men quickly fades and perishes, but the honour received from God abides. If we would have the approbation of God, we must seek it in communion with God, outpouring in His ear, as Jabez did, the desires of the heart.

Moreover, he is to give honour to his wife, and on two grounds. First, on the natural ground, that she is the weaker vessel. There is little doubt that this reference is to the more delicate frame and organization of the woman, requiring and deserving more gentle and more tender treatment. So that just as weakness constitutes a claim upon strength for consideration and support, so the wife as "the weaker vessel" has a claim upon her husband for thoughtful, loving watchfulness and care. He is to give her honour by rendering her all the attention which her more delicate nature requires. It is possible, however, that there may be a reference to the fact that "Adam was not deceived, but the woman being deceived was in the transgression" (1 Tim. 2:14), that she thus showed herself to be "the weaker vessel," by being the first to fall through the subtlety of the devil. More easily acted on, especially through the affections, she thus needs and demands from her husband vigilant and tender care to shield her from the peculiar temptations to which, with her weaker nature, she is constantly exposed. But, secondly, this exhortation is grounded in grace as well as in nature, "as being heirs together of the grace of life." In Christ there is neither male nor female. (Gal. 3:28.) All natural distinctions therefore, as constituting any relative superiority in Christ, are abolished. While therefore the husband claims the natural obedience of his wife, he must never forget that, if they are both children of God, they are together "heirs of God, and joint-heirs with Christ." (Rom. 8:17.) And as such he is to give honour unto his wife; for these natural ties, and these relative connections, are only for earth; and when the Lord comes to receive His people unto Himself, husbands and wives will alike be caught up together in the clouds, to meet the Lord in the air; and then both will be like unto Christ, and be for ever with Him.

The honouring of both father and mother is the one positive command. In God's ordering of human society the family is the fundamental unit, and of that unit the father and mother are the responsible heads, and to be recognized and honoured as such. If they are not so honoured rapid disintegration sets in, and all the relations of life are adversely affected. Proof of this stares us in the face today. Men of wholesome mind — magistrates, and others — join in deploring what is called "juvenile delinquency," as directly traceable to the break-up of home life. In most cases the parents themselves are mainly to blame. Obsessed with the pleasures of sin, parental discipline is neglected, and the children left to their own devices.

The Apostle Paul points out in Ephesians 6:2 that this is "the first commandment with promise;" the promise being long life in the land which was to be given to them. Conversely, the flouting of this command was to entail severe penalty, as we see in Deuteronomy 21:18-21. The penalty pronounced against the "stubborn and rebellious son," who would not, "obey the voice of his father, or the voice of his mother," may seem to us very drastic, but it serves to emphasize the great importance of this fifth commandment in the thought of God. Were it faithfully and universally observed, there would be very little infringement of the remaining five commandments.

This does not in the smallest degree hinder the Christian — the believer — from paying honour to the powers that be, for that is clearly our duty. As honour is not at all based upon their personal character, we have nothing at all to do with their origin, how they got their power, or how they use their power. All that we have got to do, as believers, is to own God and the magistrate. Perhaps the magistrate, or the king, does not own God himself. That is a serious thing for him, but it does not change our relation. Our duty, even if the kings or the magistrates were all infidels, is to acknowledge them to be God's ministers, no doubt blindly serving, but still as accomplishing in their position God's purpose, though they little think it themselves. In short, we are bound to pay this honour to the powers that be, and it is no question what their particular shape may be. It may be a monarchy or an empire, or a republic, or whatever men may own for the moment. Our business is to render honour and subjection to the higher powers. This makes the Christian's path extremely simple, and I press it, beloved brethren, because we are in a time when altogether different views prevail. The spirit of the age is totally against what I am now saying. I give you, therefore, full warning as to it.

A further truth comes before us in the closing verses of the chapter — that God will not allow the evil condition of His professing people to go unjudged though, as ever, He warns before He judges. Thus a man of God is sent with a solemn testimony, and warning, to the aged Eli. He is first reminded of the high privileges of his office. He was chosen, says the Lord, to be "My priest to offer upon Mine altar … before Me." His offence is then plainly stated. "Wherefore," says the Lord, "do ye trample upon My sacrifice and upon Mine offering, which I have commanded in my habitation; and honourest thy sons above Me" (N. Tr.). Actually the sons were the guilty persons, but, inasmuch as Eli took no action against them, he is charged with their offence. It is true he had raised protest, but the evil was of such a character that to protest and yet continue with those against whom the protest was made was to sanction their evil. The secret motive that governed Eli is disclosed in the words, thou "honourest thy sons above Me." The relationships of nature, and the friendships of life, were set above the claims of the Lord. He was chosen to walk before the Lord, but having honoured his sons above the Lord, he has to hear the solemn word, "Them that honour Me I will honour, and they that despise Me shall be lightly esteemed."

Has not the solemn failure of this pious old man a warning voice for God's people in all ages? In very different circumstances, and in varying degrees we can easily slip into the snare of honouring our brethren, our friends, our kindred, above the Lord. Again and again has the truth of the Lord's words been proved, "Them that honour Me I will honour, and they that despise Me shall be lightly esteemed." If God in His grace has chosen us to walk before Him, we shall only be kept in safety as we act upon the word of the Psalmist, "I have set the Lord always before me" (cf. 1 Sam. 2:30, and Ps. 16:8).

(V. 10). The next two exhortations concern our relations with one another. We are to "be kindly affectioned one to another with brotherly love; in honour preferring one another". Our affection to one another should flow from our relationship as "brethren", and not simply because of some quality which may be attractive or advantageous to us. Brotherly love would make us ready to let others have honour rather than grasping it for ourselves.

Where elders exist, those that preside well were to be deemed worthy of double honour. For honour was due to an elder as such, double honour if he did his work well. There is no comparison with any preceding class. And "honour" means what it says; though it would be strange honour that could neglect their wants. But there is especial value, beyond that double honour, due to those that labour in word and doctrine. This also is notable and instructive. Ruling was the aim of their institution; but if they laboured in word and teaching, it had peculiar price in the apostle's eyes. All did not so labour. They were not "teachers," though aptness to teach was sought in one eligible for the office. The Presbyterian system may be far from a resemblance; but others surely are more distant still; while in all sects the minister is in contrast with the facts of scripture.

On the one hand there are those, who in patient continuance of good works, seek for glory honour, and incorruptibility. To such God will render eternal life. On the other hand there are those who are contentious, and do not obey the truth of Christianity, but obey unrighteousness, whose works are evil. Such will come under the indignation and wrath of God and not only this, they will also suffer "tribulation and anguish". "Indignation and wrath" describe God's attitude towards evil doers; "tribulation and anguish" describe their portion. In contrast to these, the portion of those who work good will be "glory, honour, and peace", even as the attitude of God toward such will be displayed in the sphere of "eternal life".