"the authorities that exist are appointed by God"
(Romans 13: 1)
"Let every soul be subject to the governing authorities ("higher powers" KJV). For there is no authority except from God, and the authorities that exist are appointed by God." (Rom. 13: 1 NKJV)
The source of all legitimate rights is God. This truth is the foundation of American civil and governmental rights. In the Declaration of Independence we have these well known words:
"We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed."
Governments get their authority to govern from two sources; First, from God, and second, from those governed, from the citizens. Rights come from God and governments can either honor those rights or deny them (when it is in their power to do so).
What bible passages speak of the "rights" of men? Of believers? Very few if one is looking for the use of the term "right" or "rights" in a Concordance for the King James Version. The word "authority" is also not frequent in regards to what people in general have, especially of believers. The same is true with the word "privilege."
Needless to say, however, the bible is full of texts which talk about the rights and privileges of the redeemed of the Lord although not necessarily in those exact terms. They imply them in other ways, however, as we will see. Further, this scarcity of the exact terms is due in large part to the decision of the KJV translators who chose not the word "rights" in instances where they could have done so, and where later English translators have so done.
In the NIV we have these instances as examples: "the rights of a daughter" (Exo. 21: 9); "marital rights" (Exo. 21: 10); "the rights of the firstborn" (Duet. 21: 16); "the king's rights" (I Sam. 8: 9) In several passages the NIV mentions the rights of the oppressed, of the poor and needy, etc. In the NT Paul speaks of some of the rights he had, saying:
"My defense to those who examine me is this: Do we have no [b]right to eat and drink? Do we have no right to take along [c]a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas? Or is it only Barnabas and I who have no right to refrain from working?" (I Cor. 9: 3-6 NKJV)
The right to eat and drink, to enjoy the fruit of one's labors, to enjoy life, is a common right of all men from their Creator. So too is the right to marry (one of the opposite sex). Paul also speaks of his ecclesiastical right to refrain from secular work in order to serve the church and to be paid for it.
Paul spoke of his determination to "abuse not my power in the gospel" (II Cor. 9: 18), or as it is better translated, "not make full use of my rights as a preacher of the gospel."
Now let us focus on other words and concepts that have the idea of rights, authority, and privileges implied in them, such as the words "liberty" and "lawful." Concerning the latter let us compare two translations of Matthew 20: 15. "Don't I have the right ("is it not lawful for me" kjv) to do what I want with my own money? Or are you envious because I am generous?" (Matt. 20: 15 NIV) What is "lawful" includes the idea of what is "right in law," or rights codified in statute.
"Liberty" also contains the idea of "rights." Again, let us see two different translations of I Corinthians 8: 9.
"But take heed lest by any means this liberty of yours become a stumblingblock to them that are weak." (I Cor. 8: 9 KJV)
"Be careful, however, that the exercise of your rights does not become a stumbling block to the weak." (NIV)
The Greek word that the KJV translates as "liberty" in the above verse is "exousia" of which we have already taken notice. It is not the proper translation. Better is the NIV. But, it does show the close connection between having freedom and having rights and privileges.
"Liberty" is in all other places from the Greek word "eleutheria" and its definition includes the idea of freedom or right to do, or not to do, or choice, but it also includes the idea of license, permission, authorization. On liberty in Christ Paul wrote:
"Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage...For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another." (5: 1, 13)
The "liberty" that believers have given to them includes glorious "rights and privileges." Paul speaks of "our liberty which we have in Christ Jesus"(Gal. 2: 4) and affirms that "where the Spirit of the Lord is, there is liberty." (II Cor. 3: 17) James speaks of "the perfect law of liberty" (James 1: 25; 2: 12)
Since rights and privileges are part of what is involved in "liberty" we may also speak of "the rights and privileges" belonging to it and to those who are "freemen." The "law" of freedom includes the rights and privileges of free men. Wrote Paul:
"For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant." (I Cor. 7: 22)
Throughout the new testament sinners are said to be "in bondage," to be "slaves of sin" (See Romans 6). Freedom from that bondage is connected with receiving Christ, through the Gospel, so that the believer is no longer a slave of sin but "the Lord's freeman." As a freeman he has rights and privileges that he did not have as a slave. In Greek society, as in all others, slaves did not enjoy the rights and privileges of free men.
Of course, with rights and privileges, with authority and power, comes responsibilities too. So, as we observed in the above passage, the Lord's freeman (believer) is warned of the responsibilities that come with those rights, saying "use not liberty for an occasion to the flesh," which is what the "Libertines" in the early church actually did. They thought the "liberty" of the believer allowed him to commit sin, to be licentious. But, though the "law of liberty" gave license, in several aspects, yet it did not give a license to sin nor to abuse the rights coming with such exalted status as the Lord's free men. Paul in another place says along this line: "As free, and not using your liberty for a cloke of maliciousness, but as the servants of God." (I Peter 2: 16) In other words, don't abuse your rights and privileges as the Lord's freeman.
But, the believer is not yet free in every respect. He is not yet free of all evil, from sin, and from suffering and death. But, one day he will enjoy complete liberty and enjoy the full rights as mature "sons of God," no longer being merely children. Paul spoke of this in these words:
"Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." (Rom. 8: 21)
There is no doubt much more that could be said on the rights of free men in Christ, but let us next consider the believer's rights as "heirs of God" and "joint heirs with Christ."
Inheritance Rights
"Esau, who for a single meal sold his inheritance rights ("birthright" KJV) as the oldest son." (Heb. 12: 16 NIV)
In the beatitudes Jesus says "the meek will inherit the earth" (Matthew 5:5). Such people, "poor in this world," but "rich in faith," will "inherit the kingdom" promised to those who love God (James 2:5). It is the "birthright" of every child of God, for they are "born of God." (John 1: 13) The benefits of this "right of inheritance" are partially enjoyed by the believer in his life, but the full benefits, the entire inheritance, will not be enjoyed till he is perfected, supernaturally gifted and endowed, and glorified in the resurrection. Wrote Paul on this matter:
"The Spirit itself bears witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." (Rom. 8: 16-18)
Paul affirms that believers, those who possess the Spirit, are "the children (offspring) of God" and this as a result of birth of the Spirit. Being children born of God brings instant rights and privileges, some of which are presently enjoyed and others yet to be enjoyed when believers are "glorified together," when "the glory" is "revealed in us." As long as believers are in this world, they are as children, not yet grown up, not yet perfected. Children, though heirs, do not obtain their full inheritance until they are adult. Paul spoke of this in Galatians, saying:
"What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate. 2 The heir is subject to guardians and trustees until the time set by his father. 3 So also, when we were underage, we were in slavery under the elemental spiritual forces[a] of the world. 4 But when the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive adoption to sonship.[b] 6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba,[c] Father.” 7 So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir." (4: 1-7 NIV)
A child in Hebrew, Greek, or Roman law was "no different from a slave" as respects rights and privileges. While a child, or "under age," the child is "subject to guardians and trustees" but when he reaches full age, at "the time set by his father," the child would then "receive adoption to sonship," or to "son placement" (Greek huiothesia). "Adoption" is not the best translation (I wrote a whole series on this. See the archives of this blog for August 2016 for the start). A child born of his parents needs not to be "adopted" by them (under the current definition of adoption). However, a "son placement" does occur in the life of a biological son who reaches maturity.
Notice that in the above passage the one receiving the huiothesia (the setting or placing as a son) was already the
child of his father before his adoption. So this circumstance was not adoption in the sense it is used today.
A son's status was elevated at the "time appointed by the father," when the father judged the child to have "put away childish things" and formally becomes a man, a "son" with full rights with his father. He is now legally invested with all the rights, powers and privileges of a son and heir of his father, and also as a citizen.
This coming of age at maturity must be what Paul is referring to by "huiothesia." The fullness of our coming of age, or son placement, is yet future, at the time of "the revelation of the sons of God" in the resurrection. The New Living Translation translates Romans 8: 23 as - "And even we Christians, although we have the Holy Spirit within us as a foretaste of future glory, also groan to be released from pain and suffering. We, too, wait anxiously for that day when God will give us our full rights as his children [huiothesia], including the new bodies he has promised us."
In Roman culture the son who came of age went through a rite of passage to mark that important point in his life. When a Roman boy was said to have reached adulthood, he laid aside his bulla and the toga praetexta of his childhood and took up the toga virilis in a ceremony that signified him becoming a man and a full Roman citizen. This kind of ceremony for entrance into the full rights of manhood and sonship is the kind of adoption that Paul is talking about. A man in this sense adopted his own son. That is, he placed him in the legal position of sons. In the Hebrew world this was the son's bar mitzvah. In Roman law the child in becoming a mature son in such ceremony received the right to conduct family business in the name of the father (same in Hebrew) and to vote as a citizen.
In comparison to old testament believers, we may say, according to Paul, that new testament believers are "full grown sons," while the former are "children." But, the same principle exists in comparing believers in their saved state on earth with that in glory post resurrection. We are but children now, but then full grown sons with full rights, privileges, and responsibilities. (See I Cor. 13: 11)
In further proof of how believers, as children not yet perfected or fully grown, only receive a portion of their inheritance, and their rights and privileges, let us also observe these words of the apostle:
"In whom also we have obtained an inheritance, being predestinated according to the purpose of him who works all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory." (Eph. 1: 11-14)
We have called attention to this passage in previous chapters to show that saints have a foretaste or earnest in regard to their gifts and powers, in regard to their endowed wisdom, knowledge, and riches. But the same is true in regard to power, might, strength, authority, powers, and rights and privileges. They have much power in their lives on earth, but they will have much more when they receive the full inheritance at the time of "the redemption of the purchased possession," when they completely realize "the riches of the glory of his inheritance in the saints" (Eph. 1: 18). Paul speaks of how the believer, even now in this life, after his regeneration and sanctification, is "made fit" for the predestined inheritance. Said he: "and hath made us meet (fit) to be partakers of the inheritance of the saints in light" (Col. 1: 12). This glorious inheritance is now still much of an unfulfilled benefit, the saints being now made ready for it.
The death of Christ as a redeeming sacrifice guaranteed that "they which are called might receive the promise of eternal inheritance." (Heb. 9: 15) The meek have not yet inherited the earth and the believer has not yet received the full compliment of his blessed coming glories, wonderful powers, everlasting possessions, exceeding many exalted rights, privileges, and responsibilities. So believers live their lives in expectation. Wrote Paul:
"Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ." (Col. 3: 24)
Finally, in closing this chapter, and concluding our thoughts on "inheritance rights" of the "children of God," let us note these words of Peter:
"Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you." (I Peter 1: 3-4)
"Begotten us again"! Thus, the "offspring" of the Lord, his beloved children. They are "born again" both "by" something and "to" something, says Peter. It is all "by the resurrection of Jesus Christ." But, it is "to" or "unto" 1) a hope living by the resurrection, 2) an inheritance. And, what of this inheritance? Is it secure? Yes, it is "reserved," kept safe, "in heaven," for each believer.
Thus, we see how the believer, God's elect, has a superior status in reality than do the unbelieving elite of this world. In the next chapter we will finish our look at power as a standard for determining status and go next to talk about how the elect are in their conversion and Christian life "enriched" in "utterance" or speech.
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