Written by Paul J Bucknell on September, 07, 2020

A Study of “Nature” from Ephesians 2:3

Is humanity’s sin nature taught in the Scriptures or man’s teaching?

This study helps us discern whether the word “nature” in Ephesians 2:3 infers a sinful nature, one that all people are born with, or one which acquired later on by one’s choices. This topic is related to the teachings of original sin, inheriting Adam’s sinful nature, and children’s innocence.

“¹ And you were dead in your trespasses and sins, ² in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience. 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” (Ephesians 2:1-3, NASB).

These three verses (Eph 2:1-3) join together in a chorus describing human beings’ sinfulness. We all possess a history of sin, indulging our flesh’s lusts and following our flesh and mind’s desires. The prevalent sinful nature from birth depicts it as part of being human. Paul jumps from the “you” in verses 1-2 to “we” in verse 3 to assure the Ephesian believers that Paul, the Jews, those from where he writes, and in fact, everyone—“even as the rest” has succumbed to a sinful lifestyle (except Jesus born without sin).

By Nature (Eph 2:3)

Our focus is upon the term “nature” in Ephesians 2:3, considering what extra meaning these words add to the apostle’s meaning. We will examine two possible, though very different, interpretations.

(1) By “nature,” Paul teaches that mankind is born into this world with a sinful inclination—it is inherent (“nature”) to the human race fallen into sin. This propensity to sin stems from the nature that is spiritually and biologically passed down from Adam our forefather, after he had sinned (Romans 5:12-21).

This is the way we are.

(2) Wayne Jackson suggests another interpretation, preferring the translation “custom.” He argues “custom” is more appropriate than the use of “nature.” A custom develops over time by repetitive choices. In other words, man is not innately sinful, as in the above interpretation, but gains that proclivity and God’s wrath from his choices over time.

This is the way we become.

So which interpretation is proper?

We must allow “nature” to retain its original meaning of nature—“the way it is,” rather than custom—“the way it becomes.”
One of the most straightforward ways to examine different interpretations is to use the most precise word, out of the range used over time that reproduces that thought. Jackson suggests the translation “custom” from the definition list as it accentuates the repetitive choices people make, suggesting the paraphrase, “you kept on making yourselves children of wrath.”

• and were by nature children of wrath, even as the rest
• and were by custom children of wrath, even as the rest

He belabors this in several paragraphs, denoting “these people, by habitual practice, had become worthy of divine wrath.” Humans have made sinful choices by their personal sin, habitual style of life, and“they did it to themselves.”

The term “choice” appears much closer to his meaning, however. The word “custom” supplants the actual word used, “nature.” However, this choice of word steers far from the original meaning—especially when we note his purpose. He ends up inputting a different sense into the word.

I agree that Ephesians 2:1-3 does portray people’s involvement in their sin and, therefore, are accountable for their choices to sin.

However, the key question seems to go back to: “Why are they sinning?” or perhaps more apt, “Why do people sin?” Do people move into a sinful life merely due to preference (i.e., custom)? Or is there a built-in tendency for people to sin that drives people to make sinful choices (i.e., nature)? In our analysis, we find it remarkable that everyone sins, which, in and of itself, seems to be something common with mankind (e.g., Why do all, without exception, choose to sin?)

To be sure, if anyone goes to such length to say that one’s sin nature makes man not accountable for his sin, then they have run beyond the teaching of Paul and the scriptures. Paul admits their accountability by stating them as children of wrath.

But has Jackson and others changed the meaning when they suggest the Greek word for “nature” does not mean inherent tendency? Again, we are asking why is it that Paul adds this word. I suggest “by nature” is added to help us understand mankind’s proneness to sin. Along with considering this, we must analyze whether his used paraphrases: “kept on making,” “by habitual practice,” or “by custom” are the same as “by nature.” I believe not. I will support my argument below.

Reasons to use the translation “nature”

1. Definitions

   Nature is the only definition. There are variations of this one meaning (i.e., 1a, 1b, ) within the one, but this does not mean there are two definitions. Some words have various definitions (i.e., 1,2,3), which are significantly different from the other. We are forced to draw the conclusion that whatever minor variances might exist, they must retain the meaning of “nature.”

   Nature is the only definition. There are variations of this one meaning (i.e., 1a, 1b, ) within the one, but this does not mean there are two definitions. Some words have various definitions (i.e., 1,2,3), which are significantly different from the other. We are forced to draw the conclusion that whatever minor variances might exist, they must retain the meaning of “nature.”
   If I look at another dictionary (lexicon): we find only one definition again for this Greek word, nature, with three variants, none offered the word or meaning that Jackson arrived at.

2. Variant definitions

   If I look at another dictionary (lexicon): we find only one definition again for this Greek word, nature, with three variants, none offered the word or meaning that Jackson arrived at.
   Biblegateway kindly supplied 60 translations and paraphrases of verse 3. (Wow!) 51/60 translations used the word nature or natural. The renditions included similar meanings: “natural condition” (GNT); “born with evil natures” (TLB); “That’s because of the kind of people we all were” (NIRV); “We were sinful from birth” (NLV); “We did what our bodies and our minds wanted us to do” (WE).

• “(a) the nature (natural powers or constitution) of a person or thing: Ja 3:7, II Pe 1:4 τέκνα φυσει ὀργῆς, Eph 2:3;
• (b) origin, birth (Soph., Xen., al.): Ro 2:27, Ga 2:15;
• (c) nature, i.e. the regular order or law of nature:…”

We know he found his word “custom” and derived meaning, “choice” from the Thayer lexicon, and yet it is merely used to describe nature.

3. The English translations

Biblegateway kindly supplied 60 translations and paraphrases of verse 3. (Wow!) 51/60 translations used the word nature or natural. The renditions included similar meanings: “natural condition” (GNT); “born with evil natures” (TLB); “That’s because of the kind of people we all were” (NIRV); “We were sinful from birth” (NLV); “We did what our bodies and our minds wanted us to do” (WE).

The unanimous voice is astounding and only confirms that there is only one definition of nature/natural. Synonyms are fine for an enriched understanding but supplementing it with a word with a whole different sense of meaning reveals one’s bias.

4, Pauline usage

A major, reliable way to confirm Paul’s meaning is from the other times he used this Greek word. Fortunately, Paul used the term 11 out of the 14 times used in the New Testament—which gives us a great grasp of the Pauline usage. What do we find? Each usage has the inherent meaning of nature in it: natural, instinctively, physically, nature, natural—just as we would expect. This is probably the most powerful argument of all these points. The sense of custom or choice is very different.

5. The context of Ephesians 2:1-3

Jackson spoke in length about the context of Eph 2:1-3 to support his point about man’s sinful tendencies but did not give any room for thoughts within the passage that would supplement the basic, common definition of nature.

Paul states they were spiritually dead, “you were dead in your trespasses and sins” (Eph 2:1). This description describes the state (or condition-nature), eliminating Jackson’s “custom” choice. “By nature” sums up this spiritually dead condition. Being spiritually dead, we were dominated by the evil one, and yet, it was us who indulged our flesh and perverted our minds. Our sinful and natural state of ours created this tendency to sin.

6. The context of Ephesians 2:4-9

A powerful demonstration of grace and love (2:4-9) follows the context of our verses (2:1-3). The inherent thought behind grace is undeserved kindness, which could work with both interpretations (by nature or choice), because we are equally unworthy. However, grace is all-abounding and better matches the former definition because it further exalts God’s glorious kindness. (We never had any inclination to do well; never neutral; always in a state of revolt from God). Besides, verse 5 speaks about being dead in our transgression, like verse 1. This is mankind’s state or condition. The words, by nature, reinforce the fact that we were born in our sinful state.
Although we can’t see this root word in English, the Greek verb from which this noun was derived and formed over time is “to grow.” The growth that develops follows that which was implanted or inherently present. Any future growth will be impacted by what kind of plant it is. The stem and fruit follow the kind of seed that is germinated. As Jesus says, the fruit and branches reveal the root (Luke 6:43; i.e., the kind of tree). If we apply this thought to mankind, humans typically act in sinful and defiling ways, as was vividly described here. These ways are consistent with his nature or person. But this proves and testifies to Paul’s words—they have a sinful nature. The sinful nature, when allowed, springs forth and reveals itself in its decisions.

7. Looking at life (a study of the root word)

Although we can’t see this root word in English, the Greek verb from which this noun was derived and formed over time is “to grow.” The growth that develops follows that which was implanted or inherently present. Any future growth will be impacted by what kind of plant it is. The stem and fruit follow the kind of seed that is germinated. As Jesus says, the fruit and branches reveal the root (Luke 6:43; i.e., the kind of tree). If we apply this thought to mankind, humans typically act in sinful and defiling ways, as was vividly described here. These ways are consistent with his nature or person. But this proves and testifies to Paul’s words—they have a sinful nature. The sinful nature, when allowed, springs forth and reveals itself in its decisions.

8. Theological context

There is nothing in the context that would indicate that these people became this way by choice or custom at some point in life. Nor do we see Paul, or others, asserting a person’s innocence or neutral state. People are naturally sinful and therefore, spiritually dead, deserving God’s judgment—“children of wrath.” Instead, Paul calls them, and indeed all of us, children of wrath. The inclusiveness here of the curse explains the pervasiveness of this owned nature of sin (Rom 3:23).

9. Logic

The intended meaning of Jackson “by custom” is not another definition for the Greek word used for “nature.” On the contrary, it has the opposite sense and opposes the meaning of nature. When Paul says it is by nature, then it is inherent within the state, not something learned or a choice required. Jackson’s words are strong, “The Bible does not teach the doctrine of inherited depravity. The dogma is strictly of human origin.” His choice to substitute an opposing meaning for the word “nature” reveals that he is defending a thought counter to the scripture (i.e., a kind of proof-texting).

10. The Argument of inclusion

Paul goes at great length to ascertain all of mankind is in the same boat of judgment; we are spiritually dead. He uses the “we” and “you” to make sure the audience does not think themselves as a special or excluded group, but all have the same condition. Paul here and elsewhere repeatedly states how people indulge in these sins, proving their sinful nature. The phrase “by nature” like a label on a can, explains why all of mankind is so consistently evil. This conclusion is important for it serves as the backdrop for the marvelous grace story in the following verses.
Jesus stated to Nicodemus that all had to have spiritual rebirth because man was inherently evil and spiritually dead (i.e., no spiritual life requires birth and life). Note the description, “Men loved the darkness rather than the Light” (John 3:19). This could refer to grown men but it’s better seen as a description of what men are like—similar to what Paul writes in Ephesians 2:1-3.

12. Jesus’ words

“This is the judgment, that the Light has come into the world, and men loved the darkness rather than the Light, for their deeds were evil” (John 3:19).

John 3:36 conclusively characterizes man’s nature as one upon whom “the wrath of God abides” (John 3:36).

“He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him” (John 3:36).

Conclusion

We deny the translation of “custom” because of the distinctive idea of “nature” would be lost. “Custom” is not a definition but a word part of that variant’s description. His hidden meaning, choice, opposes the sense of nature or inherently abiding. Although we agree mankind are sinners and make choices to sin, the word “nature” speaks more about the state of being spiritually dead and, therefore, unable and unwilling to know and love God’s will, leaving them in a rebellious state.

This is not a full state on original sin but a clarification on the Ephesian 2:3’s support for man’s inherently sinful nature. Paul does not here explain where that sinful nature comes from, but only that it is present and thoroughly reveals itself in people’s lives.