G5449 φύσις (phýsis)

Instinctively ("by nature") (5449) (phusis/physis from phuo = to bring forth. Physis gives us our root for the English word physics, study of the laws of nature) means natural condition, nature, natural order, being, essence, kind, species. Natural disposition (Eph 2:3). Phusis is “that which belongs to a person or thing by virtue of its origin,” then, “its essential character.” Nature speaks of the inherent character or basic constitution of a person or thing. As A T Robertson says "Phusis from old verb phuō, to produce, like our word nature (Latin natura), is difficult to define," which explains quotes from a number of different resources. Vincent says phusis is "The recognized constitution of things. (In 1Cor 11:14 phusis is) the natural distinction of the woman’s long hair." In Ephesians 2:3 Paul calls all men "by nature (phusis) children of wrath" because we have sinful natures. However, when we are saved by God's grace, we are "partakers of His divine nature [phúsis]" (2Pe 1:4). The wonder and miracle of grace is that it effects our very being, our essence. Physis is used in the classical sense of origin in Gal 2:15 “Jews by nature” or “Jews by birth” (Gal 2:15). Liddell-Scott - the nature, natural qualities, powers, constitution, condition, of a person or thing Vine - (a) “the nature” (i.e., the natural powers or constitution) of a person or thing, Eph. 2:3; Jas. 3:7 (“kind”); 2 Pet. 1:4; (b) “origin, birth,” Rom. 2:27, one who by birth is a Gentile, uncircumcised, in contrast to one who, though circumcised, has become spiritually uncircumcised by his iniquity; Gal. 2:15; (c) “the regular law or order of nature,” Ro 1:26, against “nature” (para, “against”); Ro 2:14, adverbially, “by nature” (In Rom. 11:21, 24 the preposition kata, “according to,” with the noun phusis, “nature,” is translated “natural,” of branches, metaphorically describing members of the nation of Israel); 1 Cor. 11:14; Gal. 4:8, “by nature (are no gods),” here “nature” is the emphatic word, and the phrase includes demons, men regarded as deified, and idols; these are gods only in name (the negative, me, denies not simply that they were gods, but the possibility that they could be). Zondervan Encyclopedia of the Bible - Of the words often translated “nature” and “natural,” physis denotes (a) a condition, endowment, or status inherited from one’s ancestors, as in reference to those who “by nature” are Jews (Gal. 2:15), heathen (Ro 2:27), “children of wrath” (Eph. 2:3 NRSV), or the “natural” and “wild” branches of the olive tree (Ro 11:21, 24); (b) innate characteristics and instinctive dispositions, as of false gods (Gal. 4:8), men (Ro 2:14; Jas. 3:7b), or even God (2 Pet. 1:4); (c) the established order within nature, as of sexual relations (Ro 1:26b) or decorum (1Cor 11:14); and (d) a creature or product of nature (Jas. 3:7a). The cognate adjective physikos G5879 is employed with reference to natural human instincts (Ro 1:26—27), and in a deprecatory sense of only the natural instincts (2Pet. 2:12). BDAG - 1. condition or circumstance as determined by birth, natural endowment/condition, nature, esp. as inherited from one’s ancestors, in contrast to status or characteristics that are acquired after birth 2. the natural character of an entity, natural characteristic/disposition 3. the regular or established order of things, nature Complete Biblical Library - (1) one’s natural condition as that which is inherited from one’s ancestors: Ro 11:21; Ro 11:24; “uncircumcision which is by nature” Romans 2:27; “graffed contrary to nature” (Romans 11:24); “the natural branches” (Romans 11:24); “we who are Jews by nature” (Galatians 2:15); and “by nature the children of wrath” (Ephesians 2:3). In Romans 11:24 phusis is that which has grown “naturally” and with no artificial intervention. (2) The disposition or natural characteristics: Galatians 4:8 and “partakers of the divine nature” 2 Peter 1:4) (3) Nature as the regular natural order: Romans 1:26, that is, unnatural intercourse. Plato also held that homosexuality was unnatural [para phusin, “beside nature”] since animals do not engage in it [Laws 8.836c]); “when the Gentiles, which have not the law, do by nature the things contained in the law” (Romans 2:14); and “Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him?” (1 Corinthians 11:14). (4) The product of nature, the creature, or the natural being: “every kind (phusis) of beasts” (James 3:7), thus species. The term continued in use down through the patristic era. It was used to describe theologically the divine nature shared equally by the three Persons of the Trinity. NIDNTT (Uses in Classical Greek) 1. physis denotes source, commencement, origin, descent and also the lineage of adults or of children (kata phusin huion, “his son in the line of descent”). Aristotle regards it as the primal substance compounded from the elements. 2. From the basic understanding of presence and existence due to growth, physis denotes the natural condition, quality or state (e.g. of the air, of blood, or the physical features of a land); outward form and appearance; and stamp or character. 3. physis can further denote the â†' creation, the world of nature, e.g. the creatures who live in the sea. 4. physis is also the efficacious generative power, the charm which causes plants to appear and (e.g.) hair to grow. 5. physis also stands for the regular order of nature. Among the Stoics, physis became a god of the universe, as in the famous quotation from Marcus Aurelius, “O Nature, from you comes everything, in you is everything, to you goes everything.” There is no Heb. equivalent in the OT for physis. The Hebrews lacked the Greek conception of nature. Jay Adams - Personality is the sum total of all that one is by nature and nurture (1) phusis, i.e., inherited nature and (2 acquired habits). While the phusis is genetic and largely unchangeable, one may radically change the ways in which he uses his nature. Temperament, for instance, may be attributable to a given trait (there may well be in Tom inherited traits of persistence). But how this temperament develops and is used (on the one hand Tom may develop these traits as stubbornness, hardheadedness, etc., while on the other hand, the Spirit of God may develop them into patience and endurance) is his responsibility before God. So then, the counselee is responsible in this way even for the phusis (inherited nature). (The Christian counselor’s manual)...Many habits become so strongly ingrained that it is often difficult to separate them from the natural (phusis) or instinctual drives. (Competent to counsel: introduction to Nouthetic counseling) James B Deyoung - The Linguistic Setting Of Physis It is necessary to consider first the possible meanings that physis may have in Rom 1:26-27. 1. Greek usage. The word physis is used profusely in secular Greek. Any citation of uses must necessarily be selective, but I believe that they are representative. The word has these meanings: (1) origin, including birth and growth;8 (2) the natural form or constitution of a person, animal or thing, including nature or character of a person; (3) the regular order of nature; (4) philosophically, nature as an originating power (parallel to theos among the stoics), Nature personified, elementary substance (fire, water, air, earth11), the concrete idea of the creation; (5) creature or mankind; (6) kind, sort, species; (7) sex; and (8) approximately equal to law (nomos). (The Meaning of "Nature" in Romans 1...) Physis is a component of the heresy of Monophysitism (monos = one + physis = nature) regarding the person of Christ. It is often associated with Eutyches (378-454) (leader of a monastery at Constantinople who espoused the heretical teaching that the human nature of Christ absorbed into the divine nature and something entirely new resulted (greater than human, less than divine). The problem with this heresy is that both His humanity and His deity are lost! Collins English Dictionary - physio- or before a vowel phys- combining form 1 of or relating to nature or natural functions: physiology 2 physical: physiotherapy [from Greek phusioo, from phusis nature, from phuein to make grow] Phusis - 14x in 11v in NAS - Translated - instinctively(1), natural(1), natural*(1), nature(7), physically(1), race(1), species(1), unnatural*(1). Romans 1:26 For this reason God gave them over to degrading passions; for their women exchanged the natural function (physikos) for that which is unnatural, ("against nature"). Comment: Physis describes the normal arrangement of the created order, especially regarding the differences between the sexes. "Unnatural" is a combination of para (meaning against) and phusis, and so means in essence "against nature." This is against “the nature of things, the force, laws, order of nature.” Phúsis in this verse, refers to the true nature of things as God established them. Romans 2:14 For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, Comment: Human beings have an "implanted" moral sense. This capacity does not save, but it does prove human moral responsibility. Romans 2:27 And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? Romans 11:21 for if God did not spare the natural branches, He will not spare you, either. Comment: Phusis is a metaphor for the Jews. Romans 11:24 For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural branches be grafted into their own olive tree? Comment: Phusis is a metaphor for the Gentiles. 1 Corinthians 11:14 Does not even nature itself (literally "the nature itself," implying nature as God formed it) teach you that if a man has long hair, it is a dishonor to him, MacArthur - Nature (phusis) also carries the idea of instinct, an innate sense of what is normal and right. This is an appeal to human consciousness. Paul is saying that as man looks around himself he recognizes that, but for rare exceptions, both nature and human instinct testify that it is normal and proper for a woman’s hair to be longer than a man’s. Vincent says phusis is "The recognized constitution of things. In this case the natural distinction of the woman’s long hair." A T Robertson - Here phusis means native sense of propriety (cf. Ro 2:14) in addition to mere custom, but one that rests on the objective difference in the constitution of things. Galatians 2:15 "We are Jews by nature and not sinners from among the Gentiles Comment: By nature = by birth. So here phusis means birth (family lineage) and refers to those who are Jews “by birth” yet who also realize that to be a true child of God requires faith in Jesus Christ (cf. Gal 2:16). Galatians 4:8 However at that time, when you did not know God, you were slaves to those which by nature are no gods. Wuest - The word nature is from phusis which means, “that which belongs to a person or thing by virtue of its origin,” then, “its essential character.” It is used even of the divine nature which is without origin. Paul does not deny their existence, but their deity. Yet while the apostle did not think of them as deity by nature, yet at the same time he did not class them as being of mere mundane matter. They belonged to a world not human but demoniac, a point which must have been well known to the Galatians from Paul’s oral instruction. Barber - The word for “nature” is phusis, and which means that the idols (to which they were slaves) did not originate from God. Paul says those gods they served before they became believers did note have the nature of God in them. There was nothing divine about them! Ephesians 2:3 Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. Wuest - The term phusis (nature), though it may occasionally be applied to what is habitual or to character as developed, means properly what is innate, implanted in one by nature, and this with different shades of meaning (compare Rom. 2:14; Gal. 2:15, 4:8 etc.). The clause means, therefore, that in their pre-Christian life those meant by the hemeis pantes (we all) were in the condition of subjection to the divine wrath; and that they were so not by deed merely, nor by circumstance, nor by passing into it, but by nature. Their universal sin has already been affirmed. This universal sin is now described as sin by nature. Beyond this, Paul does not go in this present passage. But the one is the explanation of the other. Universal sin implies a law of sinning, a sin that is of the nature; and this, again, is the explanation of the fact that all are under the divine wrath, for the divine wrath operates only where sin is. Here is the essential meaning of the doctrine of original sin.” James 3:7 For every species (phusis) of beasts and birds, of reptiles and creatures of the sea, is tamed and has been tamed by the human race (phusis). Bible Knowledge Commentary - Every kind or all nature (phusis) of wild beasts...have been tamed by man (lit., “human nature,” phusis; thus “beastly nature” is tamed by “human nature”). But no human is able to tame the tongue! Vincent - Says the KJV translation of phusis as "kind" in this verse is "Wrong. James is not speaking of the relation between individual men and individual beasts, but of the relation between the nature of man and that of beasts, which may be different in different beasts....By mankind (to phusei te anthropine). Rather, by the nature of man, phusis, as before, denoting the generic character. Every nature of beasts is tamed by the nature of man. A T Robertson - Old word from phuo, order of nature (Ro 1:26), here of all animals and man, in 2Pet. 1:4 of God and redeemed men. 2Peter 1:4- note For by these He has granted to us His precious and magnificent promises, so that by them you may become partakers of the divine nature, having escaped the corruption that is in the world by lust. Comment: The statement in 2 Pet. 1:4 that Christians have become “partakers of the divine nature” has been grossly misunderstood by some interpreters. God’s nature here refers not to His essence but to certain of His attributes, i.e., divine qualities. (Zodhiates) NET Note - Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135—37) take the phrase phusei, "by nature" to go with the preceding "do not have the law," thus: "the Gentiles who do not have the law by nature," that is, by virtue of not being born Jewish. ><>><>><> The Law In The Heart - Marilyn Laszlo dedicated her life to giving the Hauna people of New Guinea the Bible in their own language. As she worked on the translation, she came to the word for “sin.” When Marilyn asked the people what they thought sin was, they told her, “It’s when you lie.” “It’s when you steal.” (Ed note: cp Ex 20:15) “It’s when you kill.” (cp Ex 20:13) “It’s when you take another man’s wife.” (cp Ex 20:14) Marilyn was astounded. They were giving her God’s standards as spelled out in the Ten Commandments. “God’s law is written on the heart of man,” she later commented, underscoring the truth found in Romans 2:14-15. What a remarkable verification of biblical truth! Our faith is strengthened by accounts like this. But there’s something else. If each person on earth is aware of sin (which is true even though some deny it), we need to make sure everyone hears the remedy. Jesus paid the penalty for sin and offers all sinners a life free from bondage. God put His law in our heart, but we can never live up to its requirements (Ro 3:23; Jas 2:10; 1Jn 1:8). The law shows us how enslaved we are by sin, but God’s grace to us through Christ brings liberty. If we have experienced that forgiveness and freedom, it’s up to us to share the good news with others. The perfect Law of God reveals The dreadful state we're in; But when we put our faith in Christ, We're cleansed from all our sin. —Sper God's law shows us a need that only God's grace can supply. THESE, NOT HAVING THE LAW, ARE A LAW TO THEMSELVES: houtoi nomon me echontes (PAPMPN) heautois eisin (3PPAI) nomos: "The Gentiles do not have the Law; but whenever they do by instinct what the Law commands, they are their own law, even though they do not have the Law" (TEV), "Even when Gentiles, who do not have God's written law, instinctively follow what the law says, they show that in their hearts they know right from wrong." (NLT) "For example, whenever non-Jews who don't have laws from God do by nature the things that Moses' Teachings contain, they are a law to themselves even though they don't have any laws from God." (GWT) The Gentile's practice of some good deeds and their aversion to some evil ones demonstrate an innate knowledge of God’s law and this knowledge will actually witness against them on the day of judgment. John Calvin adds that here Paul shows that ignorance is in vain pretended as an excuse by the Gentiles, since they prove by their own deeds that they have some rule of righteousness. To reiterate, Paul is simply saying that God has written on the heart of every man a basic moral code. That code is similar to the things contained in the Ten Commandments. This universal moral code consists of things like "Do not steal," "Do not cheat," "Tell the truth," "Honor your parents," "Keep your word," "Help the poor," "Do not kill," etc. It would be hard to find a culture anywhere in the world where those moral values are not honored. The Greek poet Sophocles spoke of "the unwritten and indelible laws of the gods." The Platonic philosopher Plutarch called it "a law which is not written in books, but implanted in the heart of man." In fact, this concept of a universal moral code was widely discussed by the Greeks and Romans. Paul simply picks up that concept and applies it to the Gentiles. Don't misunderstand what Paul is saying with the phrase "a law to themselves". He is not implying that these "obedient Gentiles" made up their own law (as we often use the expression in modern parlance describing a rebel as a "law unto himself"), but that they were obedient to conscience, the work of the law residing in themselves. Note also that while Paul that a Gentile, may, by nature do the things contained in the law; he does not say that a Gentile could fulfill the requirements of the law by nature (i.e., he could not be justified). One other thought to keep in mind when reading Paul is that the word “Law” can be confusing, and can refer to the Pentateuch, to the entire Old Testament, to the Ten Commandments, to the whole body of God’s requirements for Israel, or to the way of life adopted by the covenant community. In Romans 2-3 the basic meaning of “law” is “God’s revealed requirements for righteous living.” ><>><>><> Dirty Hands - One of William Shakespeare’s most intriguing characters is Lady Macbeth. Having heard a prophecy that her husband would become king, she convinced him to assassinate the reigning monarch. When the bloody deed was done, Macbeth was conscience-stricken. His wife rebuked his squeamishness and helped him cover up the crime. Her husband was crowned king. But that wasn’t the end. Lady Macbeth’s initial resolve turned to remorse. She grew mentally unstable, and couldn’t stop washing her hands. “Will these hands ne’er be clean?” she asked. Finally, the guilt drove Lady Macbeth to suicide. Guilt is an emotion that can weigh us down whenever we cross a moral boundary. All of us are capable of feeling guilty when we violate the law of God written in our hearts (Ro 2:14, 15). If we continue to sin willfully, however, we will dull our conscience. Lady Macbeth is a good reminder of a biblical principle: Whatever we sow, we will certainly reap (Galatians 6:7, 8). When we feel temptation, we need to listen to our conscience—not try to silence it. It’s far better to avoid committing an act we will later regret than to live with the consequences. —Dennis Fisher (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) Sometimes there’s just one step to go Before we yield to sin, But God will help us to say "No" If we trust His power within. —Hess Only Jesus’ blood can wash away the stain of sin. ><>><>><> WHO SAYS THAT'S RIGHT? - Romans 2:14-15 Gentiles, who do not have the law ... show the works of the law written in their hearts. - People who reject absolute standards of right and wrong are often inconsistent When they think they are being treated unfairly, they appeal to a standard of justice that they expect everyone to adhere to. A philosophy professor began each new term by asking his class, "Do you believe it can be shown that there are absolute values like justice?" The free-thinking students all argued that everything is relative and no single law can be applied universally. Before the end of the semester, the professor devoted one class period to debate the issue. At the end, he concluded, "Regardless of what you think, I want you to know that absolute values can be demonstrated. And if you don't accept what I say, I'll flunk you!" One angry student got up and insisted, "That's not fair!" "You've just proved my point," replied the professor. "You've appealed to a higher standard of fairness." God has given everyone a conscience to tell right from wrong (Ro 2:1415), and His moral standards are written in the Bible. Every time we use the words good and bad, we imply a standard by which we make such judgments. Biblical values are true for any age, because they originate with an eternal, unchanging God. - Dennis De Haan God has not left us in the dark About what's wrong or right, For through His works and in His Word His Spirit gives us light. D. De Haan "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/romans_213-16.htm#i