KnoWhy #807 | August 12, 2025
Why Do Latter-day Saints Obey the Word of Wisdom?
Post contributed by
Scripture Central
“A Word of Wisdom, for the benefit of the council of high priests, assembled in Kirtland, and the church, and also the saints in Zion—to be sent greeting; not by commandment or constraint, but by revelation and the word of wisdom, showing forth the order and will of God in the temporal salvation of all saints in the last days.” Doctrine and Covenants 89:1–2
The Know
In early 1833, the newly established School of the Prophets began meeting in the upper room of the Newel K. Whitney store, gathering to hear Joseph preach the gospel. As Brigham Young later recalled, before Joseph could even begin preaching, members of the School of the Prophets would typically “light a pipe and begin to talk about the great things of the kingdom and puff away” before chewing tobacco and spitting the residue on the floor.1
Joseph and Emma lived in the Whitney store at this time, so the chore of cleaning up the tobacco spittle often fell to Emma, though she was unable to get many of these stains out. Hearing Emma’s complaints and aware of the dingy setting that the tobacco chewing and smoking created in the school, Joseph asked the Lord for directions and received the Word of Wisdom on February 27, 1833.2 This revelation went far beyond a solution to the annoying mess. The Lord instructed the Saints that alcohol, tobacco, and hot drinks should not be consumed. Additional guidelines instructed the Saints regarding the use of meat, grain, and fruit. After Joseph received this revelation, members of the School of the Prophets “immediately threw their tobacco pipes into the fire” to covenant their desire to live by “the order and will of God in the temporal salvation of all saints in the last days.”3
In many ways, the early Latter-day Saints had been prepared to receive the Word of Wisdom in the years leading up to this revelation. The temperance movement, which called for people to abstain from alcohol consumption, was extremely popular, and thousands of local temperance societies sprang up around the country. One such temperance society existed in Kirtland as well and had been so successful that “the Kirtland distillery which had existed since 1819 was closed for want of patronage by February 1, 1833,” almost four weeks before the Word of Wisdom was received.4 A few proponents of the movement also advocated for a ban on tobacco, although these individuals were generally an outspoken minority.5
Coffee also played a large part of the temperance movement. Rather than move to ban its consumption, however, many temperance reformers viewed coffee as a helpful substitute for alcohol, and during this time coffee became a staple of many American families’ lives.6 Many of the concerns raised by proponents of the temperance movement were undoubtedly on the Saints’ minds as Joseph received this revelation. However, as Church historian Jed Woodworth explained, “The Word of Wisdom rejected the idea of a substitute for alcohol,” therefore calling for Latter-day Saints to likewise abstain from coffee and tea, something not advocated by most temperance reformers.7 Indeed, the saints in Joseph Smith’s day understood “hot drinks” as a reference to tea and coffee.8
Similarly, in the months preceding this revelation, there was a push among some Kirtland residents to abstain from meat (and especially pork), although this movement was short-lived and did not have any support from Joseph Smith.9
Because the Word of Wisdom was initially given “not by commandment or constraint,” some Latter-day Saints may be surprised to learn that it was not always viewed as binding by early members of the Church (Doctrine and Covenants 89:2). Joseph and Emma, for instance, would still use some wine, tea, and coffee for medicinal purposes or even for fellowship with the Saints.10 Similarly, in the first few decades the Saints were in Utah, many did not practice the Word of Wisdom with the same level of attention they once did in Nauvoo. However, flagrant violations of the Word of Wisdom such as drunkenness often led to members being disfellowshipped or even excommunicated during this time.11
However, as time passed, later prophets received additional revelation that helped the Saints better apply the principles taught in the Word of Wisdom. Brigham Young consistently expressed his desire that the Saints completely abstain from alcohol, tobacco, tea, and coffee—at one point he even stated, “If they do not, we will soon make it a test of fellow[ship] in the Church. You should keep the Word of Wisdom.”12 Under the inspired direction of President Heber J. Grant in 1921, only those who followed the Word of Wisdom could obtain a temple recommend.13 Further clarifications to living the Word of Wisdom were also given in 2019 with a list of additional substances unavailable when the revelation was first given that Saints should avoid.14
Regarding the difference in how Saints lived the Word of Wisdom in the past, President Joseph F. Smith explained, “The reason undoubtedly why the Word of Wisdom was given—as not by ‘commandment or restraint’ was that at that time, at least, if it had been given as a commandment it would have brought every man, addicted to the use of these noxious things, under condemnation; so the Lord was merciful and gave them a chance to overcome, before He brought them under the law.”15 Casey Paul Griffiths has observed, “We should consider the Word of Wisdom as the foundation of a living commandment that is constantly being adjusted by Church leaders to meet the needs of our time. It is likely that a century from now, the Lord will adapt the Word of Wisdom to meet the needs of that time, and so forth. We must look to the guidance of current Prophets and Apostles to know the conditions in which safety lies.”16
Ultimately, this revelation was given “in consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days” that lead the Lord to warn the Church regarding substances listed in the Word of Wisdom.17 In years since, some of these substances (such as tobacco and caffeine) have been scientifically shown to be detrimental to health, which could be one reason this warning was given.18 But, even more importantly, most noteworthy are the blessings attached to the Word of Wisdom. Those who follow the revelation’s counsel are promised great blessings of health, wisdom, and spiritual security and peace (Doctrine and Covenants 89:14–21).
The Why
The Word of Wisdom was revealed in a time when many people began to especially take note of the ill effects alcohol and other substances had on the human body. Many of these influences helped early Latter-day Saints recognize the inspired counsel and wisdom in this revelation.
However, even in the wider context of American temperance movements, Woodworth has noted that the Word of Wisdom is still a unique and wholly inspired document:
The revelation has no exact analog in the literature of its day. Temperance reformers often tried to frighten their hearers by linking alcohol consumption with a host of horrific diseases or social ills. . . . Instead of arguing from a position of fear, the Word of Wisdom argues from a position of confidence and trust. The revelation invites hearers to trust in a God who has the power to deliver great rewards, spiritual and physical, in return for obedience to divine command.19
Some degree of overlap with the wider culture of Joseph’s time is actually expected, especially as revelation does not come in a vacuum of thought.20
Furthermore, the Word of Wisdom is also best understood and best applied when it is seen as a divine commandment meant to help Latter-day Saints become like God. Throughout the history of the world, the Lord has given health codes to His people. In the Old Testament, the Israelites were given such a health code, detailing what animals were clean or unclean for consumption (see Leviticus 11; Deuteronomy 14). According to the Lord, this health code was not given because the unclean animals were unhealthy but because the Lord wanted to set the Israelites apart from the world: “Ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy” (Leviticus 11:44). As Latter-day Saints similarly follow the Word of Wisdom, they become set apart from the world with another sign that they are willing to sacrifice all things the Lord may ask and therefore become sanctified.
By following this commandment and sanctifying their lives accordingly, Latter-day Saints are able to take hold of all the blessings that the Lord has promised in connection with living its principles. As Hugh Nibley explained, even though the Word of Wisdom most especially applies to mortality, “the keeping of it will help us to keep the more eternal covenants we have made with our Heavenly Father.”21
Furthermore, while the Lord wants to bless us with the great blessings promised in this revelation, these should not be the only reasons Latter-day Saints strive to follow the Word of Wisdom. As Griffiths explained, “We must remember that the most compelling reason to obey the Word of Wisdom is simply to show our faith in the Savior and our commitment to following the guidance given to His representatives in our day.”22 As such, following the Word of Wisdom is ultimately an expression of faith and trust in the Lord and an expression of the Saints’ willingness to sacrifice worldly pleasures for the sake of the gospel of Jesus Christ as they strive to live their sacred covenants.
Casey Paul Griffiths, Scripture Central Commentary on the Doctrine and Covenants, 4 vols. (Scripture Central; Cedar Fort, 2024), 3:147–58.
Jed Woodworth, “The Word of Wisdom,” in Revelations in Context: The Stories Behind the Doctrine and Covenants, ed. Matthew McBride and James Goldberg (The Church of Jesus Christ of Latter-day Saints, 2016), 183–91.
Steven C. Harper, Making Sense of the Doctrine and Covenants: A Guided Tour Through Modern Revelations (Deseret Book, 2008), 322–35.
Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants, 4 vols. (Deseret Book, 2000–2005), 3:138–53.
Hugh Nibley, “The Word of Wisdom: A Commentary on Doctrine and Covenants 89,” in Eloquent Witness: Nibley on Himself, Others, and the Temple (Foundation for Ancient Research and Mormon Studies [FARMS]; Deseret Book, 2008), 228–37.
- 1. Brigham Young, discourse, February 8, 1868, shorthand transcribed by LaJean Purcell Carruth, MS 4534, box 5, disk 4, Papers of George D. Watt, CR 100 912, Church History Library, Salt Lake City (CHL).
- 2. See Young, discourse, February 8, 1868; Jed Woodworth, “The Word of Wisdom,” in Revelations in Context: The Stories Behind the Doctrine and Covenants, ed. Matthew McBride and James Goldberg (The Church of Jesus Christ of Latter-day Saints, 2016), 183–84; Casey Paul Griffiths, Scripture Central Commentary on the Doctrine and Covenants, vol. 3 (Scripture Central; Cedar Fort, 2024), 147–48; Steven C. Harper, Making Sense of the Doctrine and Covenants: A Guided Tour Through Modern Revelations (Deseret Book, 2008), 323; Stephen E. Robinson and H. Dean Garrett, A Commentary on the Doctrine and Covenants, 4 vols. (Deseret Book, 2000–2005), 3:139.
- 3. Zebedee Coltrin reminiscence, in Salt Lake School of the Prophets, Minutes, October 3 1883, CHL, as cited in Woodworth, “Word of Wisdom,” 188; Doctrine and Covenants 89:2.
- 4. Paul H. Peterson, “An Historical Analysis of the Word of Wisdom” (master’s thesis, Brigham Young University, 1972), 13.
- 5. See Harper, Making Sense of the Doctrine and Covenants, 323.
- 6. Woodworth, “Word of Wisdom,” 186–87. Lester E. Bush Jr., “The Word of Wisdom in Early Nineteenth-Century Perspective,” Dialogue 9, no. 3 (1981): 52, also notes that two extreme proponents of the temperance movement, Sylvester Graham and William A. Alcott, called for banning coffee and tea, but they also called for banning all meat, spices, salt, and even white bread—all of which are not prohibited in the Word of Wisdom. Indeed, as Harper, Making Sense of the Doctrine and Covenants, 333, observes, reformers such as Graham and Alcott “had less in common with the Word of Wisdom than is sometimes thought.”
- 7. Woodworth, “Word of Wisdom,” 187.
- 8. See, for example, an article on the Word of Wisdom written by “Omega” (most likely Hyrum Smith) and published, with Joseph Smith as chief editor, in Times and Seasons “Times and Seasons, 1 June 1842,” p. 800, The Joseph Smith Papers. Similarly, Brigham Young taught on August 17, 1867, that coffee and tea were always the understood referent and that Saints should not try and look for a loophole in order to drink coffee and tea. See Personal papers, circa 1877–1879, Joel Hills Johnson Papers, circa 1835–1882, MS 1546, folder 7, image 6, CHL; Brigham Young, in Journal of Discourses, 26 vols. (Liverpool: F. D. Richards, 1855–86), 12:117.
- 9. Mark Lyman Staker, Hearken, O Ye People: The Historical Setting of Joseph Smith’s Ohio Revelations (Greg Kofford Books, 2009), 110. Joseph’s revelation to the Shakers, given in 1831, may have helped the affected Kirtland Saints understand that eating meat was actually allowed. In that revelation the Lord instructed, “Whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of God.” Doctrine and Covenants 49:18.
- 10. See Harper, Making Sense of the Doctrine and Covenants, 332; Griffiths, Scripture Central Commentary, 3:151–53; Robinson and Garrett, Commentary on the Doctrine and Covenants, 3:141–42; Mike Ash, “Up In Smoke: A Response to the Tanners’ Criticism of the Word of Wisdom,” paper presented at the 2000 FairMormon conference, Alta, UT.
- 11. See Harper, Making Sense of the Doctrine and Covenants, 333–34; Griffiths, Scripture Central Commentary, 3:149; Robinson and Garrett, Commentary on the Doctrine and Covenants, 3:146.
- 12. Recorded in Wilford Woodruff, Journal (October 22, 1865–December 31, 1872), April 19, 1869, The Wilford Woodruff Papers; punctuation silently modernized. Similarly, in the 1851 general conference, Brigham Young called for the Saints to covenant to live the Word of Wisdom to the fullest. See “Minutes of the General Conference,” Millennial Star 14, no. 3 (February 1, 1852): 35. See also Gospel Topics, “Word of Wisdom (D&C 89)”; Griffiths, Scripture Central Commentary, 3:149; Robinson and Garrett, Commentary on the Doctrine and Covenants, 3:142–43.
- 13. See Gospel Topics, “Word of Wisdom (D&C 89)”; Griffiths, Scripture Central Commentary, 3:149–50; Robinson and Garrett, Commentary on the Doctrine and Covenants, 3:143.
- 14. These substances include “vaping or e-cigarettes, green tea, and coffee-based products. [Church leaders] also have cautioned that substances such as marijuana and opioids should be used only for medicinal purposes as prescribed by a competent physician.” “Statement on the Word of Wisdom,” Church Newsroom, August 15, 2019.
- 15. Joseph F. Smith, in Conference Report, October 1913, 14.
- 16. Griffiths, Scripture Central Commentary, 3:151.
- 17. Doctrine and Covenants 89:4. Because verses 1–4 state that the Word of Wisdom is given to the “saints in the last days” specifically, Latter-day Saints also need not suppose that the Word of Wisdom was practiced in former dispensations. Griffiths, Scripture Central Commentary, 3:150, notes (based on verse 4, especially): “This law is specifically tailored to help us counter the forces that might harm us in our time—and in the future. Some people deride the Word of Wisdom because in earlier dispensations the Israelites, Nephites, and other peoples consumed wine, for instance. While the Bible counsels against the abuse of alcohol (see Proverbs 23:20), there is no provision in biblical health codes against the use of wine. The Savior and His disciples used wine at the Last Supper, and drank it at the marriage feast. The Word of Wisdom was not a commandment intended for earlier dispensations. The sacredness of the body and its health is a timeless teaching. The Word of Wisdom should be considered a timely teaching for our time specifically.”
- 18. While this is true for some substances given our current understanding, prophets have also warned against making the Word of Wisdom a “gospel hobby” and adding additional restrictions that the Lord has not Himself given. See, for instance, Quentin L. Cook, “Looking Beyond the Mark,” Ensign, March 2003; see also Hugh Nibley, “The Word of Wisdom: A Commentary on Doctrine and Covenants 89,” in Eloquent Witness: Nibley on Himself, Others, and the Temple (FARMS; Deseret Book, 2008), 229, 233–35; Robinson and Garrett, Commentary on the Doctrine and Covenants, 3:140, 147.
- 19. Woodworth, “Word of Wisdom,” 188.
- 20. President Russell M. Nelson expressed this idea clearly when he taught, “Good inspiration is based upon good information.” “Revelation for the Church, Revelation for Our Lives,” April 2018 general conference. Similarly, addressing the Word of Wisdom specifically, Harper, Making Sense of the Doctrine and Covenants, 332, observed: “Some critics of the Word of Wisdom assert that because it addressed the circumstances of Joseph Smith’s world, it must not be real revelation. This logic is simplistic and flawed. Its first error is to assume that any revelation that answers timely questions is somehow suspect. What good is an irrelevant revelation?” See also Ash, “Up In Smoke.”
- 21. Nibley, “Word of Wisdom,” 237. Adding to this, Griffiths, Scripture Central Commentary, 3:155, noted, “We should also keep in mind that though we tend to think of the Word of Wisdom as a physical commandment, the Lord makes no distinction between physical commandments and spiritual commandments. In an earlier revelation to Joseph Smith, the Lord declared, ‘My commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual’ (Doctrine and Covenants 29:35).”
- 22. Griffiths, Scripture Central Commentary, 3:155–56.