God and Right

Spinoza's introduction of the idea of 'Right', in his Political Treatise, explains its relation to the ideas of Existence and Power, and, hence, who its bearers are.  However, he does not analyze the idea itself, thereby overlooking that it is essentially a social concept, i. e. it functions to mediate relations between different entities, and, thus, presupposes a plurality of them.  Thus, his assertion, in II, 3 of PT, that "God has a right to everything", is problematic, if by 'God' he means the one and only Substance of his system.  For, in that case, the possibility of an impingement on the activity of God is unthinkable, and, therefore, the phrase is meaningless.  Instead, if it has any content at all it must be as equivalent to 'Insofar as a Mode is a part of God, i. e. is a modification of Substance, its right to persist in its being, i. e. to exercise its power, is divine.  In contrast, in the Ethics, he is usually very careful to distinguish God qua unique and infinite, from God qua manifested in its finite Modes.