Lexical Summary phusis: Nature Original Word: φύσις Strong's Exhaustive Concordance natureFrom phuo; growth (by germination or expansion), i.e. (by implication) natural production (lineal descent); by extension, a genus or sort; figuratively, native disposition, constitution or usage -- (man-)kind, nature(-al). see GREEK phuo HELPS Word-studies 5449 phýsis – properly, inner nature, the underlying constitution or make-up of someone (something). NAS Exhaustive Concordance Word Originfrom phuó Definition nature NASB Translation instinctively (1), natural (1), natural* (1), nature (7), physically (1), race (1), species (1), unnatural* (1). Thayer's Greek Lexicon STRONGS NT 5449: φύσιςφύσις, φύσεως, ἡ (from φύω, which see, as Latin nature from nascor, ingenium from geno, gigno), from Homer, Odyssey 10, 303 down; nature, i. e. a. the nature of things, the force, laws, order, of nature; as opposed to what is monstrous, abnormal, perverse: ὁ, ἡ, τό παρά φύσιν, that which is contrary to nature's laws, against nature, Romans 1:26 (οἱ παρά φύσιν τῇ Ἀφροδιτη χρώμενοι, Athen. 13, p. 605; ὁ παιδεραστής ... τήν παρά φύσιν ἡδονήν διώκει, Philo de spec. legg. i., § 7); as opposed to what has been produced by the art of man: οἱ κατά φύσιν κλάδοι, the natural branches, i. e. branches by the operation of nature, Romans 11:21, 24 (Winer's Grammar, 193 (182)), contrasted with οἱ ἐγκεντρισθεντες παρά φύσιν, contrary to the plan of nature, cf. 24; ἡ κατά φύσιν ἀγριέλαιος, ibid.; as opposed to what is imaginary or fictitious: οἱ μή φύσει ὄντες θεοί, who are gods not by nature, but according to the mistaken opinion of the Gentiles (λεγόμενοι θεοί, 1 Corinthians 8:5), Galatians 4:8; nature, i. e. natural sense, native conviction or knowledge, as opposed to what is learned by instruction and accomplished by training or prescribed by law: ἡ φύσις (i. e. the native sense of propriety) διδάσκει τί, 1 Corinthians 11:14; φύσει ποιεῖν τά τοῦ ναμου, natura magistra, guided by their natural sense of what is right and proper, Romans 2:14. b. birth, physical origin: ἡμεῖς φύσει Ἰουδαῖοι, we so far as our origin is considered, i. e. by birth, are Jews, Galatians 2:15 (φύσει νεώτερος, Sophocles O. C. 1295; τῷ μέν φύσει πατρίς, τόν δέ νόμῳ πολίτην ἐπεποιηντο, Isocrates Evagr. 21; φύσει βάρβαροι ὄντες, νόμῳ δέ Ἕλληνες, Plato, Menex., p. 245 d.; cf. Grimm on Wis. 13:1); ἡ ἐκ φύσεως ἀκροβυστία, who by birth is uncircumcised or a Gentile (opposed to one who, although circumcised, has made himself a Gentile by his iniquity and spiritual perversity), Romans 2:27. c. a mode of feeling and acting which by long habit has become nature: ἦμεν φύσει τέκνα ὀργῆς, by (our depraved) nature we were exposed to the wrath of God, Ephesians 2:3 (this meaning is evident from the preceding context, and stands in contrast with the change of heart and life wrought through Christ by the blessing of divine grace; φύσει πρός τάς κολασεις ἐπιεικῶς ἔχουσιν οἱ Φαρισαῖοι, Josephus, Antiquities 13, 10, 6. (Others (see Meyer) would lay more stress here upon the constitution in which this 'habitual course of evil' has its origin, whether that constitution be regarded (with some) as already developed at birth, or (better) as undeveloped; cf. Aristotle, pol. 1, 2, p. 1252{b}, 32f οἷον ἕκαστον ἐστι τῆς γενέσεως τελεσθεισης, ταύτην φαμέν τήν φύσιν εἶναι ἑκάστου, ὥσπερ ἀνθρώπου, etc.; see the examples in Bonitz's index under the word. Cf. Winers Grammar, § 31, 6a.)). d. the sum of innate properties and powers by which one person differs from others, distinctive native peculiarities, natural characteristics: φύσις θηρίων (the natural strength, ferocity and intractability of beasts (A. V. (every) kind of beasts)), ἡ φύσις ἡ ἀνθρωπίνῃ (the ability, art, skill, of men, the qualities which are proper to their nature and necessarily emanate from it), James 3:7 (cf. Winer's Grammar, § 31, 10); θείας κοινωνοί φύσεως, (the holiness distinctive of the divine nature is specially referred to), 2 Peter 1:4 (Ἀμενωφει ... θείας δοκουντι μετεσχηκεναι φύσεως κατά τέ σοφίαν καί πρόγνωσιν τῶν, ἐσομενων, Josephus, contra Apion 1, 26). The Greek word φύσις (Strong’s 5449) gathers under one idea all that is native, inherent, or inborn—whether in people, in the created order, or in the moral realm. Across fourteen New Testament occurrences the Spirit-inspired writers employ the term to highlight three chief themes: (1) God’s design embedded in creation, (2) the fallen condition of humanity, and (3) the gracious possibility of sharing His own life. These uses form a seamless biblical theology of “nature” that moves from creation to corruption to new creation. Creation Order and Natural Relations Romans 1:26 depicts humanity’s abandonment of God-given boundaries: “Even their women exchanged natural relations for unnatural ones.” Here φύσις anchors sexual ethics in the created order itself, not merely in social convention. Paul returns to the same appeal in 1 Corinthians 11:14: “Does not nature itself teach you that if a man has long hair, it is a disgrace to him?” However culturally nuanced the Corinthian situation may be, the apostle sees an underlying testimony in creation that supports divinely ordered distinctions. Such passages show that Scripture treats φύσις as a trustworthy witness to the Creator’s intent; ignoring it invites moral disorder. Innate Moral Awareness Romans 2:14-15 teaches that Gentiles “who do not have the Law do by nature what the Law requires.” Conscience, though marred by sin, still resonates with God’s standards. When uncircumcised people keep the Law “by nature” (Romans 2:27), they reveal that divine expectations have been stitched into the human fabric. This inward testimony leaves everyone without excuse and prepares the ground for the gospel, which alone can deliver from the Law’s curse. Ethnic Identity and Covenantal Privilege Galatians 2:15 reads, “We who are Jews by birth and not Gentile sinners,” acknowledging a natural (national) identity that once distinguished Israel. In Romans 11 Paul elaborates with the olive-tree metaphor. Israel is comprised of “natural branches” (Romans 11:21); Gentile believers are from a wild stock “contrary to nature” grafted into the cultivated tree (Romans 11:24). The language honors God’s elective dealings with Israel while assuring Gentile believers of their authentic place. Yet it also warns that neither heritage nor external affiliation guarantees perseverance. The branches stand only “by faith” (Romans 11:20). Human Sinfulness and Original Condition Ephesians 2:3 starkly labels all people “by nature children of wrath.” Whatever dignity remains from creation, our innate bent is now toward rebellion, meriting judgment. The verse pairs this condition with a lifestyle of indulging “the cravings of our flesh,” showing that inward corruption and outward conduct reinforce one another. Romans 1:26 likewise describes passions that spring from corrupted nature. Thus φύσις exposes not only humanity’s dignity but also its depravity. Idolatry and False Worship Galatians 4:8 recalls pre-conversion bondage: “You were slaves to those who by nature are not gods.” Deities manufactured by human imagination lack genuine essence; their “nature” is non-divine. The contrast heightens the wonder of believers now liberated to know the living God through the Son. The Diversity of Living Creatures James 3:7 uses φύσις twice to survey creation: “All kinds of animals, birds, reptiles, and creatures of the sea are being tamed and have been tamed by man.” Yet even the human “nature” that subdues other species cannot tame the tongue (James 3:8). The passage underscores both the dominion granted in Genesis and the ongoing evidence of internal moral disorder. Humanity’s rule over lower natures is impressive but incomplete; self-mastery eludes us apart from grace. Nature Transcended in Salvation 2 Peter 1:4 announces the climactic hope: believers “may become partakers of the divine nature, now that you have escaped the corruption in the world.” Participation in God’s own life does not erase human distinctiveness; rather, it renovates it. Through the “precious and magnificent promises” of the gospel, the Spirit imparts new dispositions that align believers with God’s holiness. What Adam lost and Israel prefigured finds fulfillment in union with Christ, whose resurrected humanity is the prototype of redeemed nature. Pastoral and Missional Implications 1. Moral Apologetics: Because φύσις bears witness to God’s order, appeals to natural law (Romans 2; Romans 1) remain legitimate in evangelism and ethical discourse. Summary Theological Trajectory φύσις traces a storyline: creation establishes an ordered and good nature; the fall distorts it, producing wrath-deserving children; redemption in Christ restores and elevates nature so that believers finally share in God’s own life. Each occurrence of Strong’s 5449 contributes to this grand narrative, showcasing the Bible’s unified testimony to the Creator’s wisdom, the reality of sin, and the triumphant grace that makes sinners “partakers of the divine nature.” Englishman's Concordance Romans 1:26 N-AFSGRK: τὴν παρὰ φύσιν KJV: into that which is against nature: INT: that contrary to nature Romans 2:14 N-DFS Romans 2:27 N-GFS Romans 11:21 N-AFS Romans 11:24 N-AFS Romans 11:24 N-AFS Romans 11:24 N-AFS 1 Corinthians 11:14 N-NFS Galatians 2:15 N-DFS Galatians 4:8 N-DFS Ephesians 2:3 N-DFS James 3:7 N-NFS James 3:7 N-DFS 2 Peter 1:4 N-GFS Strong's Greek 5449 |
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