Suppose that God exists and is morally imperfect. (I'm inclined to think that if a god exists, that god is not perfect.) If God has created me and sustains the world, I owe a pretty big debt to her/him/it. Now suppose that this morally imperfect God tells me to wear a blue shirt today instead of a brown one. No greater good would be served; it's just God's preference, for no particular reason. God tells me to do it, but doesn't threaten me with punishment if I don't -- she (let's say "she") just appeals to my sense of moral obligation: "I am your creator," she says, "and I work to sustain your whole universe. I'd like you to do it. You owe me!"
One way we might conceptualize a morally flawed god is this: We might be sims, or model playthings, in a world that is subject to the whims of some larger being with the power to radically manipulate or destroy it, and who therefore has sufficient powers to be properly conceptualized as a god by us. Alternatively, if technology advances sufficiently, we ourselves might create genuinely conscious rational beings who live as sims or playthings, and then we would be gods relative to them.
It is helpful, I think, to consider these issues simultaneously bottom up and top down -- both in terms of what we ourselves would owe to such a hypothetical god and in terms of what we, if we hypothetically gained divine levels of power over created beings, could legitimately demand of those beings. It seems a reasonable desideratum of a theory that the constraints be symmetrical: Whatever a flawed god could legitimately demand of us, we, if we had similar attributes in relation to beings we created, could legitimately demand of them; and contrapositively, whatever we could not legitimately demand of beings we created we should not recognize as demands a flawed god could make upon us, barring some relevant asymmetry between the situations.
Here are three possible approaches to God's authority to command:
(1.) Love of God and/or the good. Divine command theory is the view that we are obliged to do whatever God commands. Christian articulations of this view have typically assumed a morally perfect God, whom we obey out of love for him, or love of the good, or both (e.g., Adams 1999). A version of this view might be adapted to the case where God is morally flawed: We might still love her, and obey her from love (as one might obey another human out of love); or one might obey because one admires and respects the goodness of God and her commands, even if God is not perfectly good and this particular command is flawed.
(2.) Acknowledgement of debt. Other approaches to divine command theory emphasize God's power and our debt as God's creations (for example, Augustine: "Unless you turn to Him and repay the existence that He gave you... you will be wretched. All things owe to God, first of all, what they are insofar as they are natures" [cited here] and the conclusion of the Book of Job). A secular comparison might be the debt children owe to their parents for their creation and sustenance, for example as emphasized in the Confucian tradition.
(3.) Social contract theory. According to social contract theory, what gives (morally flawed) governmental representatives legitimate authority to command us is something like the fact that, hypothetically, the overall social arrangement is fair, and we would agree to it if it were offered from the right kind of neutral position. God might say: Universes require gods to create, command, and sustain them -- or at least your universe has required one -- and I am the god in that role, executing my powers in a manner that would be antecedently recognizable as fair. Surely you would agree, hypothetically, to the justice of the creation of your world under this general arrangement?
Now when I consider these possible justifications of a morally imperfect God's authority to command, what strikes me is that all three seem to justify only rather limited power. To see this, consider three types of command: (a.) the trivial and arbitrary, (b.) the non-trivial and arbitrary, and (c.) the non-arbitrary and non-trivial.
It is perhaps legitimate for a god to make trivial, arbitrary demands -- like to wear a blue shirt today rather than a brown -- and for a created being to satisfy them, in recognition of a personal relationship or a debt. Similarly legitimate, it seems, are non-arbitrary demands that God makes for excellent reasons, justifiable either interpersonally or through social contract theory.
My own sense, however -- does yours differ? -- is that arbitrary but non-trivial demands should be sharply limited. Suppose, for example, that God says she wants me to go out to the student commons and do a chicken dance -- not for any good reason but just as a passing minor whim, because she wants me to. I'd be embarrassed, but no serious consequences would ensue. My feeling is that God would not be in the right to make this sort of demand of me; nor would I be in the right to demand it of my creations, were I ever to create genuinely conscious beings over whom I had divine degrees of power.
It seems to me that would be wrong in the same way that it would be wrong for my mother or wife to ask this of me for no good reason: It would be a matter of someone's treating her own whims as of greater importance than my legitimate desires and interests. It would violate the principle of equality. But if that's correct -- if an imperfect god's whims don't trump my interests for that type of reason -- then in the relevant moral sense, we are God's equals.
You might say: If a god really did create us, our debt is enormous. Indeed it would be! But what follows? My parents created me, and they raised me through childhood, so my debt to them is also enormous; and my government paid for my education and my roads and my protection, so in a sense my government has also created and sustained me, and my debt to it is also enormous. However, once I have been created, I have a dignity and interests that even those who have created and sustained me cannot legitimately disregard to satisfy their whims. And I see no reason to suppose this limitation on the morally legitimate exercise of power is any less for gods than for fellow humans.
A morally perfect god might be different. Necessarily, such a god would not demand anything morally illegitimate. But I think a sober look at the world suggests that if there is any creating or sustaining god of substantial power, that god is far from morally perfect. If that god tells me never to mix clothing fibers or never to work on the sabbath, she had better also supply a good reason.