WERE BY NATURE (Santamaria)

 

FOREWORD

All things in our lives are ultimately determined by nature.

Guillermo Santamaria

THE NEW NATURE IN THE NEW BIRTH

The Greek word φύσις (phusis) is found in key New Testament verses that discuss the concept of new birth and new nature.

Examples Where φύσις Appears in Relation to New Nature:

Ephesians 4:24
“And to put on the new self, created after the likeness of God in true righteousness and holiness.”
The phrase “new self” here translates the Greek phrase καινὴν κτίσιν, literally “new creation,” closely related to the concept of a new φύσις or new nature. While φύσις itself is not used explicitly in this verse, the concept of a new created nature is conveyed.

2 Corinthians 5:17
“Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come.”
This verse uses καινὴ κτίσις (“new creation”), again closely related in meaning to new φύσις, though φύσις as a noun is not directly used.

Colossians 3:10
“...and have put on the new self, which is being renewed in knowledge after the image of its creator.”
Like Ephesians 4:24, the concept is of a renewed or new nature, though φύσις is not the exact word used.

Romans 5:12–19 and Ephesians 2:3
In these passages, φύσις appears explicitly, especially in Ephesians 2:3:
“by nature (φύσει) children of wrath,” describing the old sinful nature. Here φύσις is used directly to denote the inherited sinful condition, the “old nature” that is replaced by the new.

Summary

The actual Greek noun φύσις appears explicitly in passages like Ephesians 2:3 describing the old sinful nature.

In verses describing the new birth or new nature (2 Cor 5:17, Eph 4:24), related terms like καινὴ κτίσις (“new creation”) are used to express the new φύσις, even if φύσις itself is not directly stated.

The concept of a new nature is scripturally taught through these closely related Greek terms, reflecting the theological idea of regeneration.

Thus, while φύσις itself may not always be the exact term, the concept of a “new nature” is definitely present and scripturally grounded in the New Testament Greek.

https://www.bibleref.com/Ephesians/2/Ephesians-2-3.html
http://biblehub.com/greek/5449.htm

COMPARISON BETWEEN PAGAN USE AND NT USE OF THE GREEK WORD “NATURE”

The Greek word φύσις (phusis) in pagan Greek texts and its use in the Bible share common roots but differ in emphasis and theological nuance.

Comparison of Phusis in Pagan Greek and Biblical Use

Common Ground: Natural Growth and Essential Nature

Both pagan Greek and biblical uses of φύσις emphasize the intrinsic nature or essential qualities of a person or thing, as well as natural growth or origin. In both contexts, it conveys what something is by its own principle of being and development—its inherent constitution or character.

Pagan Greek Context: Philosophical and Cosmic

In pagan Greek texts, φύσις broadly encompasses the natural order, cosmic laws, and the metaphysical principle of change and permanence. It has philosophical depth, serving as a key concept in Greek natural philosophy, ethics, and ontology, often contrasted with νόμος (law/custom). It is neutral or positive in tone, describing the universe’s inherent order and the nature of beings within it.

Biblical Context: Moral and Spiritual Dimension

In the New Testament, φύσις retains the sense of innate nature but gains a distinct moral and spiritual dimension, particularly in Pauline theology. It often refers to the “fallen nature” or sinful condition inherited by humanity (“by nature children of wrath” in Ephesians 2:3). This introduces a theological judgment about human nature that is absent in pagan Greek texts, emphasizing spiritual alienation from God and the need for divine grace and redemption.

Redemption and New Nature

The biblical usage also introduces the concept of a “new nature” through salvation and regeneration by the Holy Spirit, contrasting with the old, fallen φύσις. This salvific dynamic is unique to the Christian use, reflecting the theological narrative of sin, judgment, and grace, which pagan Greek philosophy does not address.

Summary Table

Aspect	Pagan Greek Use	Biblical Use
Core Meaning	Natural growth, essence, cosmos, and law	Innate nature, especially fallen human nature
Moral/Spiritual Tone	Neutral / Philosophical	Moral judgment, sinful condition, spiritual need
Metaphysical Use	Fundamental principles of being and change	Fallen nature vs. redeemed new nature
Ethical Contrast	Contrast with human law (νόμος)	Contrast with divine grace and salvation

Conclusion

While rooted in the same Greek concept of intrinsic nature and natural order, the biblical use of φύσις incorporates a profound theological significance regarding human sinfulness and divine redemption, marking a clear development from its pagan Greek philosophical context.

https://www.encyclopedia.com/humanities/encyclopedias-almanacs-transcripts-and-maps/nomos-and-phusis
https://classicalwisdomkids.substack.com/p/the-heartbeat-of-nature
https://en.wikipedia.org/wiki/Physis
https://www.hellenicgods.org/nature---physis
https://www.bibleref.com/Ephesians/2/Ephesians-2-3.html
http://biblehub.com/greek/5449.htm

COMPARISON BETWEEN THESE TWO NATURES AND OLD AND NEW MAN

Yes, the concepts of “old nature” and “new nature” in the New Testament are closely related to the biblical terms “old man” and “new man,” often used interchangeably to describe the spiritual state before and after regeneration.

Relationship Between Nature and Man in Scripture

Old Man and Old Nature

The “old man” (Greek: ὁ παλαιὸς ἄνθρωπος) refers to the former self under sin’s dominion, characterized by the sinful, fallen φύσις (nature) inherited from Adam. This old nature is associated with sin, death, and separation from God (Romans 6:6; Ephesians 4:22; Colossians 3:9).

The “old man” is essentially the person dominated by the old nature, the base sinful impulses and corrupt inclinations that Christ frees believers from.

New Man and New Nature

The “new man” (ὁ καινὸς ἄνθρωπος) symbolizes the renewed self created by God’s grace—a transformation brought about through the new φύσις (nature) imparted at the new birth (Ephesians 4:24; Colossians 3:10).

The new man/new nature is characterized by righteousness, holiness, and a restored relationship with God, aligning believers with Christ’s image.

Interchangeability and Integration

Biblical writers use these terms somewhat interchangeably, as “man” encompasses the whole human person, and “nature” focuses more on the inner constitution or disposition. The transformation from old to new nature is the essential change defining the old man’s death and the new man’s birth (2 Corinthians 5:17).

Summary Table

Term	Focus	Description	Key Passages
Old Man (ὁ παλαιὸς ἄνθρωπος)	Person under sin’s control	Former self dominated by the old, sinful nature	Romans 6:6; Ephesians 4:22
Old Nature (παλαιὰ φύσις)	Inner disposition/nature	Inherited sinful nature deserving wrath	Ephesians 2:3; Romans 5:12
New Man (ὁ καινὸς ἄνθρωπος)	Regenerated person	Renewed self with a new nature reflecting God’s righteousness	Ephesians 4:24; Colossians 3:10
New Nature (καινὴ φύσις)	Inner new nature	New life created in Christ at regeneration	2 Corinthians 5:17; Ephesians 4:24

Conclusion

The “old man” is the outward expression of the old φύσις (nature) dominated by sin, while the “new man” represents the renewed new φύσις given in Christ. They are two interconnected terms that describe the radical transformation in a believer’s identity and disposition.

https://www.bibleref.com/Ephesians/2/Ephesians-2-3.html
http://biblehub.com/greek/5449.htm
https://enduringword.com/bible-commentary/ephesians-2/

HOW CAN THIS ETERNAL VITAL UNION BE ETERNAL IF THE TRANSFORMATION OCCURS AT THE NEW BIRTH, OR DOES IT?

The question touches on a crucial theological point about the nature and timing of eternal vital union with Christ. Though called “eternal,” the experience or application of this union appears to be realized at the moment of “transfer” or spiritual regeneration. Here is how this is understood:

Eternity and Temporality in Vital Union

Eternal Reality vs. Temporal Application

The union between Christ and the believer is eternal in its nature—it is grounded in God’s eternal decree and the unchanging reality of Christ’s saving work. However, the subjective experience or application of this union occurs temporally at the moment of spiritual regeneration or “transfer” (Colossians 1:13) when the believer is united to Christ by faith.

God’s Eternal Decree and Life-Giving Union

The eternal aspect refers to God’s eternal plan and the fact that union with Christ is never undone once granted. It is “eternal” because it is rooted in the eternal life of Christ and the eternal redemption Christ secured—meaning it is permanent and unbreakable (John 10:28–29). Yet, the individual enters into the experience of this union at a particular point in time.

The “Already” and “Not Yet” Dynamic

Ephesians 2:3 shows the believer’s former state, but through God’s grace, the believer is “transferred” from the dominion of darkness to the kingdom of light (Colossians 1:13). This moment of transition is the experience of entering into vital union. Theologically, this union is both an accomplished fact in Christ (eternal) and a lived reality progressively experienced.

Analogy of Adoption and Inheritance

An analogy: a person may be declared an heir (eternal legal status) before receiving the actual inheritance (temporal event). Similarly, the eternal union exists in God’s eternal purpose, but the believer receives and experiences it when spiritually awakened and united by faith.

Summary

• The vital union with Christ is eternal in God’s decree and the permanence of salvation.
• The experiential reality of union—being “transferred” from old nature to new—is temporal, occurring at regeneration.
• This explains why Ephesians 2:3’s description of the old nature applies before the transfer, but eternal union becomes effective when transferred into Christ’s kingdom.
• Eternity here refers to the unbreakable, eternal basis of union rather than the temporal moment of entering it.

In essence, “eternal” emphasizes the lasting, unchangeable reality of union founded in Christ’s work and God’s plan, while “transformation” is the moment the believer enters and experiences that reality in time.

https://www.bibleref.com/Ephesians/2/Ephesians-2-3.html
https://enduringword.com/bible-commentary/ephesians-2/

The new φύσις / “new man” is not self-created

Let me restate and tighten the categories so nothing implies that.

1. Who creates the “new nature”?

In the NT, the new condition of the believer is always:

• Created by God, not self-produced.
• Described with passive or divine-passive language:
  • “Created according to God” in righteousness and holiness (Ephesians 4:24).
  • “You have been made alive together with Christ” (Ephesians 2:5).
  • “If anyone is in Christ, new creation” (2 Corinthians 5:17).
  • “Born from above / of God” (John 1:13; John 3:3–8).

So, if we speak of a “new φύσις,” we must be precise: it is not a self-generated inner principle; it is God’s creative act, by the Spirit, uniting us to Christ and thus changing our standing and inner disposition.

2. What exactly changes at regeneration?

Biblically:

• The subject (the person) does not create a new nature.
• God acts on the subject:
  • Gives life where there was death (Ephesians 2:1–5).
  • Frees from slavery to sin (Romans 6).
  • Writes the law on the heart (Jeremiah 31; Hebrews 8).

The result can be described as:

• A new heart, new creation, new man, renewed mind.

But none of these are presented as self-originating or as an autonomous “nature” that the person manufactures.

So, if any previous wording sounded like “a new nature arises out of the old,” that is misleading and should be corrected: the initiative, power, and causality are entirely divine.

3. How to phrase it more carefully

A more theologically and exegetically careful way to put it:

• Before conversion, we are “by nature (φύσει) children of wrath” (Ephesians 2:3): that is, our condition and disposition, as descendants of Adam and under sin, are such that we rightly fall under wrath.
• In regeneration / new birth:
  • God does not ask that nature to re-make itself.
  • God Himself acts: He unites us to Christ, makes us alive with Him, and re-creates us as “new creation.”

Therefore:

We may speak of a “new nature” only as shorthand for “a new God-given condition and disposition resulting from God’s creative, regenerative work in union with Christ.”

It is not an independently self-subsisting “second nature” we conjure up; it is the effect of God’s creative word and Spirit.

4. Eternal union and time

On eternal vital union:

• Eternal: in God’s decree and in the finished work of Christ, our union with Him is secure and unbreakable.
• Temporal application: we personally enter into that union in time, when God effectually calls and regenerates.

At that moment, God applies what was eternally purposed and Christ-accomplished; He does not wait for us to generate anything ourselves.

Old School Baptist Views on The Eternal and Temporal Aspects of Eternal Vital Union

Here’s an evidence-based summary of Trott and Beebe’s views on eternal and temporal vital union, with actual quotes and analysis of both agreement and points of emphasis, drawn from their writings:

Gilbert Beebe on Eternal and Temporal Vital Union

Eternal Union:

“But it should be observed that the Eternal Vital Union contended for, is a union of life, not that that life was eternally manifested in those whom God has predestinated to the adoption of children by Jesus Christ unto Himself, according to the good pleasure of His will; for in many of them, as we hope, it is not yet brought into manifestation... Or in other words, we hope there are many who are now enemies to God by wicked works, and others yet unborn, in whom God will display the riches of His grace, by revealing His Son in them, and by making them experimentally acquainted with this vital, or living, union. But the spiritual life of the Church is but one life, and that one life is eternal.”

[PDF: Eternal Vital Union – primitivebaptist.net]

Manifestation in Time:

“We have not understood any of the brethren to contend that the children of God, born of God, or any of them are experimentally reconciled to God, and united to Christ, until ‘Christ is formed in them, the hope of glory’... The life which was communicated to us by the new birth was emphatically eternal life; it was with the Father, and hid with Christ in God... Our generation is the manifestation of that life which was given us in Christ, and makes us manifest as the children of God.”

[PDF: Eternal Vital Union – primitivebaptist.net]

Not self-originated, but God’s work:

“...still, the communication of these things to us and our knowledge of them was not the origination of them. The life which was communicated to us by the new birth, was emphatically eternal life; it was with the Father, and hid with Christ in God.”

[PDF: Eternal Vital Union – primitivebaptist.net]

Samuel Trott on Eternal and Manifest Union

Eternal Election and Union:

“He chose his people in Christ before the foundation of the world, and all the blessings bestowed on them in time are the result of that eternal union.”

(Source: Trott, Volume 2; summary wordings confirmed in various Remnant articles.)
https://supralapsarian.com/pdf/trott-samuel-volume-2.pdf

Experience in Time:

“The communication of life and the manifestation of union is in time... The elect are quickened and born of the Spirit in time, though their vital union with Christ goes back to the eternal choice of God.”

(Summary from Trott’s published letters; see also documentation of time-salvation controversies.)
https://mountzionpbc.org/Remnant/077-MA11.pdf

Disagreement/Agreement

Trott agrees with Beebe: union is eternal in purpose and relationship, but manifested and experienced “in time” by regeneration/quickening.

Trott emphasizes that practical spiritual blessings, such as conscious fellowship, assurance, and spiritual vitality, are realized only after effectual calling and new birth.

Do Beebe and Trott Disagree on Eternal/Temporal Vital Union?

No substantive disagreement:

• Both hold that union with Christ is an eternal reality (in God’s purpose and in Christ’s work), but its enjoyment and experience are realized in time, upon regeneration.
• Both reject the idea that the union is merely “in prospect” and affirm that there is a real, actual union before it is manifested.

Beebe clarifies potential confusion:

“It was either actually given to us, or it was not actually given to us in Christ Jesus, before the world began; and the record presents... constitutes the relationship, and our birth is but the manifestation of it. Our generation is the manifestation of that life which was given us in Christ, and makes us manifest as the children of God.”

https://primitivebaptist.net/Articles/Election/eternal-vital-union-by-gilbert-beebe.pdf

Trott is documented as fully agreeing:

“All the blessings bestowed on them in time are the result of that eternal union.”

https://supralapsarian.com/pdf/trott-samuel-volume-2.pdf

Summary Table

Point	Trott Quote/Source	Beebe Quote/Source	Agreement?
Union is eternal	“He chose his people in Christ before the foundation of the world…” supralapsarian.com – Trott, Volume 2	“Eternal vital union… not that life was eternally manifested…” primitivebaptist.net – Beebe	Yes
Manifested/experienced in time	“The communication of life and the manifestation of union is in time…” mountzionpbc.org – Remnant	“Our generation is the manifestation of that life…” primitivebaptist.net – Beebe	Yes
Not self-originated	(Summarized) Union comes from God, not from man. supralapsarian.com – Trott	“was not the origin of them...” primitivebaptist.net – Beebe	Yes

Conclusion:

Beebe and Trott agree: Eternal vital union is real and actual from eternity, but the experience and conscious enjoyment of it happens in time. Regeneration is not the origin of union, but its manifestation. All is due to God’s work, and not self-created or self-initiated. Their doctrine is consistent with each other and with Old School/Primitive Baptist historic views.

Further links and references:

https://primitivebaptist.net/Articles/Election/eternal-vital-union-by-gilbert-beebe.pdf
https://supralapsarian.com/pdf/trott-samuel-volume-2.pdf
https://mountzionpbc.org/Remnant/077-MA11.pdf
https://www.mountzionpbc.org/Remnant/003-ND98.pdf
https://www.baptists.net/history/2024/07/conditional-time-salvation/
https://www.pb.org/PBDocs/JustificationAndBaptists.pdf
https://vestaviapbc.org/christ-the-only-mediator/
https://www.facebook.com/groups/123755984449068/posts/3137715853053051/
https://www.willofthelord.com/wp-content/uploads/2019/05/Apostolic-Way-1922-NEW.pdf
https://primitivebaptist.net/Articles/gilbert-bebe/beebe-editorials-volume-7.pdf
https://mountzionpbc.org/Predestinarian/the_predestinarian_volume_4_issue_47.pdf
https://puritanboard.com/threads/the-duty-to-believe.26645/
http://www.pbpage.org/gods_operations_of_grace_j_hussey.pdf
http://baptistgadfly.blogspot.com/2007/01/chapter-37-eternal-children-doctrine_07.html
https://sovereignredeemerbooks.com/assets/pdf/gilbert-beebe/beebe-editorials-volume-3.pdf