Understanding βρῶσις (brōsis) Strong’s G1035: The Spiritual Nourishment that Transcends Earthly Consumption

Pronunciation Guide: brō’-sis (with a long “o” sound, rhymes with “gnosis”)

Basic Definition

Strong’s G1035: βρῶσις (brōsis) refers to the act of eating, the process of consumption, or that which is eaten (food). In biblical contexts, it extends beyond mere physical nourishment to encompass spiritual sustenance and metaphorical consumption. The word carries connotations of that which sustains life, whether physical or spiritual, and can also refer to corrosion or consumption of material things.

Etymology and Morphology

• Noun (feminine)
• Derived from the verb βιβρώσκω (bibrōskō) – “to eat”
• Shares root with βρῶμα (brōma, G1033) – “that which is eaten, food”
• Primary usage in teaching passages and Johannine literature
• Often used in contexts contrasting physical and spiritual nourishment

βρῶσις Morphology:

• βρῶσις (nominative singular) – eating, food
• βρώσεως (genitive singular) – of eating/food
• βρώσει (dative singular) – in/with eating/food
• βρῶσιν (accusative singular) – eating/food (direct object)

Origin & History

The term βρῶσις has deep roots in classical Greek literature, where it primarily denoted the act of eating or consuming food. In works like Homer’s “Odyssey,” the word appears in contexts describing the consumption of meals, highlighting its fundamental connection to physical sustenance. By the Hellenistic period, the term had developed nuanced meanings related to different types of consumption.

In the Septuagint (LXX), βρῶσις appears numerous times, particularly in contexts related to dietary laws and the provision of food. In Genesis 1:29-30, it describes the plants given for food (εἰς βρῶσιν) to humans and animals. The term takes on additional significance in Exodus and Leviticus, where it distinguishes between foods that are permissible and forbidden for consumption. This usage established important theological frameworks that would later influence New Testament applications of the term.

The early Church Fathers, particularly Origen in his “Commentary on John” and Clement of Alexandria in “Paedagogus,” expanded the term’s usage to encompass spiritual nourishment. They frequently contrasted physical βρῶσις with spiritual sustenance, drawing on Jesus’ teachings that emphasized spiritual food over physical sustenance.

Expanded Definitions & Translation Options

• The act of eating or the process of consumption
• Food or that which is eaten
• Spiritual nourishment or sustenance for the soul
• The corrosion or consumption of material things by external forces
• Metaphorical consumption or internalization of teachings

βρῶσις Translation Options:

• Eating – Best when emphasizing the action or process of consumption rather than the food itself
• Food – Appropriate when referring to the substance consumed, especially in contexts discussing sustenance
• Corrosion – Specifically in Matthew 6:19-20 where it describes decay of earthly treasures
• Consumption – Useful for passages with ambiguity between literal eating and metaphorical internalization
• Nourishment – Particularly fitting for contexts that blend physical and spiritual sustenance

Biblical Usage

The first appearance of βρῶσις in the New Testament occurs in Matthew 6:19, where Jesus warns that earthly treasures are vulnerable to “moth and rust [βρῶσις].” This usage uniquely employs the term to denote corrosion or consumption of material goods, contrasting sharply with the spiritual treasures that remain eternally uncorrupted. This metaphorical application demonstrates the word’s semantic range beyond mere eating.

In the Gospel of John, βρῶσις takes on profound theological significance, particularly in John 4:32-34 and John 6:27-58. Jesus elevates the concept from physical nourishment to spiritual sustenance, declaring that His “food” (βρῶσις) is to do the will of the Father. This reframes the entire concept of nourishment, challenging listeners to seek sustenance that transcends physical needs and nurtures the soul.

Paul employs βρῶσις in his epistles to address matters of conscience regarding food consumption (particularly in Romans 14 and 1 Corinthians 8), using the term to explore how physical consumption carries spiritual implications for believers living in diverse cultural contexts.

Key appearances include:

• “Do not store up for yourselves treasures on earth, where moth and rust [βρῶσις] destroy and where thieves break in and steal.” Matthew 6:19
• “But He said to them, ‘I have food [βρῶσιν] to eat that you do not know about.'” John 4:32
• “Do not work for the food [βρῶσιν] which perishes, but for the food which endures to eternal life.” John 6:27
• “For the kingdom of God is not eating [βρῶσις] and drinking, but righteousness and peace and joy in the Holy Spirit.” Romans 14:17
• “But food [βρῶσις] will not commend us to God; we are neither the worse if we do not eat, nor the better if we do eat.” 1 Corinthians 8:8
• “For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food [βρώσεως].” Hebrews 5:12
• “Which are matters having indeed a show of wisdom in will-worship, and humility, and neglecting of the body; not in any honor to the satisfying of the flesh [βρώσει].” Colossians 2:23

Cultural Insights

In first-century Jewish culture, food and eating carried profound religious and social significance beyond simple nourishment. The kosher dietary laws (kashrut) established boundaries between Jews and Gentiles, with food practices serving as identity markers for the covenant community. When Jesus and later Paul used βρῶσις in their teachings, these cultural resonances would have been immediately recognized by their Jewish audiences, making their redefinitions of “true food” all the more revolutionary.

The Greco-Roman symposium culture, centered around communal meals, provided another important backdrop for understanding βρῶσις in the New Testament. These gatherings were not merely about consumption but served as venues for philosophical discourse and social bonding. Early Christian communal meals (agape feasts) intentionally reimagined these practices, transforming βρῶσις from a primarily social activity into one with profound theological significance. The early church’s practice of breaking bread together became a powerful expression of unity and spiritual nourishment that transcended social boundaries.

The metaphorical use of βρῶσις to describe corruption in Matthew 6:19 connects to ancient understanding of decomposition and material impermanence. In a world without modern preservation methods, the consumption of valuables by various forces of decay was an observable reality that made Jesus’ contrast between earthly and heavenly treasures particularly vivid to His hearers.

Theological Significance

The theological richness of βρῶσις emerges most profoundly in Jesus’ declaration, “My food is to do the will of Him who sent Me and to accomplish His work” (John 4:34). This statement reveals the heart of Messianic purpose—complete sustenance and satisfaction found in obedience to the Father. The Messiah demonstrates that true nourishment transcends physical consumption, pointing to a deeper reality where communion with Yahweh constitutes the most essential form of sustenance for the human soul.

In John 6, Jesus expands this concept by identifying Himself as the “bread of life,” contrasting the temporary satisfaction of physical βρῶσις with the eternal nourishment that comes through faith in Him. This teaching deliberately echoes the manna narrative from Exodus, but with a critical distinction: while manna sustained physical life temporarily, Jesus offers spiritual βρῶσις that imparts eternal life. This represents a profound theological development in the concept of divine provision, moving from material sustenance to spiritual transformation through the indwelling presence of the Messiah.

The Pauline discussion of βρῶσις in relation to food controversies (Romans 14; 1 Corinthians 8) reveals another theological dimension—the liberty and responsibility that characterize life in the Spirit. By emphasizing that “the kingdom of God is not eating [βρῶσις] and drinking” (Romans 14:17), Paul elevates the purpose of consumption beyond physical nourishment or ritual purity to loving consideration of others. This reframes βρῶσις as an opportunity to express the character of God through self-giving love rather than self-gratification.

Personal Application

When we understand the full meaning of βρῶσις, we’re challenged to examine what truly nourishes our souls. Just as Jesus found His sustenance in doing the Father’s will, we too can discover profound satisfaction not in the temporary pleasures of physical consumption, but in aligning ourselves with God’s purposes. This invites us to consider: What am I feeding on spiritually? Are my sources of nourishment leading to lasting fulfillment or temporary satisfaction that leaves me spiritually malnourished?

The contrast between earthly treasures susceptible to βρῶσις (corrosion) and heavenly treasures offers a powerful framework for evaluating our priorities. In a consumer culture that constantly encourages accumulation and consumption, Jesus’ teaching calls us to invest ourselves in that which cannot be consumed or corroded—relationships, acts of compassion, spiritual growth, and eternal truth. When we reorient our lives around these imperishable treasures, we experience a freedom from the anxiety that accompanies attachment to corruptible possessions.

Related Words

• βρῶμα (brōma) – food, solid food, meat; refers to the actual substance eaten rather than the act of eating. While βρῶσις often emphasizes the process or act of eating, βρῶμα focuses on the tangible food itself. See G1033
• βιβρώσκω (bibrōskō) – to eat, to consume; the verb form from which βρῶσις derives. It emphasizes the action of consuming rather than the food or the process. See G977
• ἐσθίω (esthiō) – to eat, to consume food; a more common verb for eating in the New Testament, without the specific nuances of process or result that βρῶσις carries. See G2068
• τροφή (trophē) – nourishment, food, sustenance; focuses more on the nutritive aspect of food and its ability to sustain life, whereas βρῶσις can include the concept of consumption more broadly. See G5160
• βρώσιμος (brōsimos) – eatable, suitable for food; an adjective describing what is appropriate for consumption, derived from the same root as βρῶσις. See G1034

Did You Know?

• Did you know that the unique usage of βρῶσις in Matthew 6:19 to describe “rust” or “corrosion” reflects an ancient understanding of consumption that views decay as a form of being “eaten away”? This perspective sees natural deterioration as an active process where materials are consumed by environmental forces, much like food is consumed by living beings. This linguistic connection between eating and decay offers a profound metaphorical framework that highlights the impermanence of material possessions compared to spiritual treasures.
• Did you know that the rabbinic concept of “eating Torah” (a metaphorical expression for internalizing God’s Word through study) provides essential cultural context for understanding Jesus’ statements about Himself as true βρῶσις in John 6? When Jesus declared, “My flesh is true food” (John 6:55), He was deliberately employing and transforming this established metaphor, suggesting that He Himself—not merely the Torah—constitutes the ultimate spiritual nourishment that believers must internalize.
• Did you know that archeological discoveries from ancient Pompeii reveal sophisticated dining practices that illuminate the social significance of βρῶσις in the first-century Greco-Roman world? Excavated triclinium dining rooms show that meals were highly structured social events where one’s position at table reflected social status. This context helps explain why early Christian communal meals, centered around spiritual βρῶσις, were so revolutionary—they deliberately subverted these social hierarchies by emphasizing equality before God rather than status-based seating arrangements.

Remember This

βρῶσις reminds us that true satisfaction comes not from what we consume, but from being consumed by God’s purpose—not from filling our lives with possessions vulnerable to decay, but from being filled with the imperishable nourishment of the Messiah’s presence.