Throughout history, God has given man guidelines about what to eat and what not to eat. However, upon examination we find that these guidelines are never framed around serving our physical health or temporal well-being. Indeed, the Lord Himself has asserted that He has NEVER given a commandment for the sake of our temporal, carnal situation.
“Wherefore, verily I say unto you that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal; neither any man, nor the children of men; neither Adam, your father, whom I created. Behold, I gave unto him that he should be an agent unto himself; and I gave unto him commandment, but no temporal commandment gave I unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual.” — D&C 29:34-35
When man is given dietary instruction, it is for the purpose of teaching mankind some things through tangible, temporal symbols. The Law of Moses is filled with dietary guidelines intended to testify of Christ. To instruct Peter to begin working among the Gentiles, he was given a dream involving a change to dietary guidelines (Acts 10:9-15; Acts 11:5-9). Christ’s sacrament is explicitly about pointing to His flesh and blood, not ours.
This is not to say that mankind has no obligation to obey the temporal guidelines. But the temporal guidelines are given to serve as spiritual teaching tools. They have no inherent power to modify our spirits one whit (1 Corinthians 8:8). We cannot address our spiritual health through our physical health, or the laws governing our physical consumption. This notion was prevalent among the Jews, and specifically condemned (Galatians 2:16; Romans 3:20).
From time to time, you can plainly see that the dietary guidelines that God gives are subject to change. But the gospel is meant to be unchanging, coming from an unchanging God (Malachi 3:6; Hebrews 13:8), placing the same requirements upon all men for salvation (2 Nephi 26:28; 3 Nephi 11:32; D&C 130:20-21). So, if that is true, then the dietary instructions themselves cannot be considered part of the core gospel, for they do change. That is not to say that it was not valid instruction from God, or a legitimate revelation. What it means is that such instruction was only given to a portion of mankind at a point in time, without application to any who fall outside of the group that God applied the instruction to.
Let’s start at the beginning of time, and work our way through the scriptures to see what they do and do not teach about physical health and diet.
BEFORE MOSES
Prior to Moses and his Law, we begin with Adam and Eve. God gave them wide license in what they could consume.
“And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so.” — Genesis 1:29-30
In fact, they were only given one restriction: they were forbidden from eating of the tree of the knowledge of good and evil.
“And I, the Lord God, commanded the man, saying: Of every tree of the garden thou mayest freely eat, But of the tree of the knowledge of good and evil, thou shalt not eat of it, nevertheless, thou mayest choose for thyself, for it is given unto thee; but, remember that I forbid it, for in the day thou eatest thereof thou shalt surely die.” — Moses 3:16-17
This story of Adam and Eve is allegorical, intended to teach us some things about ourselves and our condition in this world. It isn’t a story about an actual tree with actual fruit which Adam and Eve actually ate, thereby offending God and bringing about the Fall. It is all symbolic, meaning the dietary restriction is being used as a symbol.
Something never acknowledged in discussion of Adam and Eve is that the tree of knowledge of good and evil was indeed good to partake of, good to eat. The sin could not have been the action of eating the food itself, for Eve “saw that the tree was good for food.”
“And when the woman saw that the tree was good for food, and that it became pleasant to the eyes, and a tree to be desired to make her wise, she took of the fruit thereof, and did eat, and also gave unto her husband with her, and he did eat.” — Moses 4:12
In fact, all which grew, which was good for food, was ordained for man to eat.
“And I, God, said unto man: Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which shall be the fruit of a tree yielding seed; to you it shall be for meat.” — Moses 2:29
“And the Gods said: Behold, we will give them every herb bearing seed that shall come upon the face of all the earth, and every tree which shall have fruit upon it; yea, the fruit of the tree yielding seed to them we will give it; it shall be for their meat.” — Abraham 4:29
The sin was disobeying God when He said not to eat it, not because it wasn’t to be eaten at all, but because it wasn’t to be eaten yet. It was the Sabbath (Genesis 2:2-3; Moses 3:2-3), the day of rest, and the labors of mortality were not to begin until after the Sabbath ended. The fruit of this tree was intended to be eaten after the day of rest.
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There were no other laws governing consumption of food given until the days of Noah, after the flood. First, the Lord reaffirmed once again that all plant and animal at that time was given to man for consumption and use.
“And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things.” — Genesis 9:2-3
But there was a new restriction placed on the preparation of meat, which we don’t have a record of occurring prior to the Flood.
“But, the blood of all flesh which I have given you for meat, shall be shed upon the ground, which taketh life thereof, and the blood ye shall not eat. And surely, blood shall not be shed, only for meat, to save your lives; and the blood of every beast will I require at your hands.” — JST Genesis 9:10-11
If dietary restrictions are meant as tools of instruction, what instruction could be understood from this rule? What is represented by the blood? Why not consume it? Why are we given the instructions that we are?
The dietary laws given to Noah remained as stated until the Lord gave Israel the Law of Moses.
THE DAYS OF MOSES
When Moses was leading the children of Israel, they were exceedingly difficult and hard-hearted, resulting in the Lord giving them the Mosaic Law to afflict them (D&C 84:18-27). The Mosaic Law includes a bunch of highly restrictive food guidelines. I don’t feel like diving into those laws in depth as they are now dead, but the majority can be found in Leviticus 11 and Deuteronomy 14.
These restrictions were never once taught as having anything to do with preservation of physical health. Instead, these restrictions were symbolic, intended to illustrate to the hard-headed Israelites in tangible form some ideas concerning Christ, and how they should govern themselves in relation to His gospel. When they determined that the eating restrictions themselves were somehow salvific rather than symbolic, they perpetuated their condemnation by missing the mark, prompting much Divine and prophetic criticism (Paul constantly harped on this point in the New Testament).
The Mosaic Law and it’s dietary restrictions were maintained until the resurrection of Christ. But even during that time, the Lord justified the breaking of the food laws (Matthew 12:3-4), knowing that they were dead and empty, and not given to save the children of Israel but to condemn them.
“The law was given under Aaron for the purpose of pouring out judgments and destructions.” — Joseph Smith, Aug 27, 1843
While Moses led the children of Israel through the wilderness, as part of their restricted diet, they were fed with manna from heaven. (Where were the leafy greens? Surely a God concerned with optimal physical health would provide a balanced diet of assorted foods, right?) But even in following their food laws with the manna, the Lord would later note that it ultimately profited them nothing.
“Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world…He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever.” — John 6:49-51, 56-58
Christ’s statements are very interesting here, noting that although the manna was given that the children of Israel might “not die,” in the same breath He had already stated that they “are dead.” For all their obedience in and reliance upon eating the manna, for purposes of not dying, they still all ultimately ended up dead, as we all do. The bread provided by the Law would ultimately still lead to death. But the bread Christ provides, juxtaposed against the bread of the Law, offers life eternal, whoever eats of it “shall live for ever.”
FROM MOSES TO CHRIST
The story of Daniel is often used to propagandize children into vegetarianism. The weakness of this claim is deplorable, and such efforts are condemned by the Lord in scripture (1 Timothy 4:3; D&C 49:18). Daniel refused to eat the king’s meat because of concern in would “defile” him.
“ But Daniel purposed in his heart that he would not defile himself with the portion of the king’s meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.” — Daniel 1:8
Defilement is a term used to describe breaking God’s commandments. Christ specifically states that food itself cannot defile a man (Mark 7:15). So Daniel’s concern must have been due to the king’s food not meeting the requirements of the Law of Moses, and Daniel chose to abstain rather than to break the Law he lived under. Whether the word “meat” is understood here as flesh, or as food in general, Daniel never condemns “meat” in his statements, and his only reasoning was concern about defilement, a term tied to sinning against God’s laws.
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“Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us. And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God—he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God. Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark.” — 2 Nephi 28:7-9
The wicked are frequently condemned specifically for eating, drinking and being merry. But why? It cannot be because these things themselves are inherently bad, even when all combined. The parable of the Prodigal Son ends with eating, drinking and being merry as a good thing (Luke 15:23-24). So what is it? Could it be that these things are all temporal concerns, and the damnable factor is that people have made these things their focus, at the expense of eternal concerns? Rather than these things simply being a part of the temporal experience, as they seek the eternal things?
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Fasting is another dietary practice that appears in these early days, and is subsequently reaffirmed through time as a good thing (Psalms 35:13; Joel 1:14; Alma 6:6). However, the practice does not involve stated, symbolic guidelines of what should and should not be eaten, nor is it ever once claimed as being to benefit the body. Fasting involves depriving the temporal self of what it requires, a sacrifice. The resources you don’t use can be used then to bless others.
“Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the Lord shall be thy rearward.” — Isaiah 58:6-8
In willfully depriving the temporal body of its needs, it's sway over the spirit is weakened, it becomes subjected further to the will of the spirit, which is in the similitude of Christ (Mosiah 15:2-5). Spiritual strength is increased by proper practice.
“ But this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God.” — Alma 17:3
“Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, yea, even to the purifying and the sanctification of their hearts, which sanctification cometh because of their yielding their hearts unto God.” — Helaman 3:35
“ And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost.” — 3 Nephi 12:6
Blessings can also be sought from God through fasting, by demonstrating our willingness to sacrifice for what we are seeking to obtain by His hand.
“ And he caused that the priests should assemble themselves together; and they began to fast, and to pray to the Lord their God that he would open the mouth of Alma, that he might speak, and also that his limbs might receive their strength—that the eyes of the people might be opened to see and know of the goodness and glory of God. And it came to pass after they had fasted and prayed for the space of two days and two nights, the limbs of Alma received their strength, and he stood up and began to speak unto them, bidding them to be of good comfort:” — Mosiah 27:22-23
“ Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me.” — Alma 5:46
Some have sought to delve into the direct benefits of fasting to the physical body, treating those benefits as important. Not only does this utterly lack scriptural support, I think it entirely misses the mark. Fasting is an opportunity to serve God and our fellow men, to sacrifice, and to appeal for Divine aid. All these things have the effect of strengthening our spiritual bond with heaven. To take what is meant to connect us with heaven and instead make it about purely temporal benefits is to choose the temporal over the spiritual. This corrupts the practice from being a Divine one to a worldly one.
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Also during the Mosaic period, we have a prophecy from Jeremiah concerning Zion in the last days. This prophecy includes a promise of restoring health and healing wounds.
“For I will restore health unto thee, and I will heal thee of thy wounds, saith the Lord; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.” — Jeremiah 30:17
This actually touches a topic that is further treated elsewhere in scripture, which is that by addressing our spiritual health, we can receive Divine aid and healing for our physical health as a byproduct. There is scriptural support for this idea, while there is none that I can find supporting the inverse.
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The final perceived idea concerning dietary importance that surfaces in scripture prior to Christ’s ministry comes from Alma. I say “perceived idea” because the topic in the verse actually has nothing to do with diet, but in modern times has been wrested to be read as pertaining to the Word of Wisdom and what we consume.
“And this I know, because the Lord hath said he dwelleth not in unholy temples, but in the hearts of the righteous doth he dwell; yea, and he has also said that the righteous shall sit down in his kingdom, to go no more out; but their garments should be made white through the blood of the Lamb.” — Alma 34:36
Assertions are made that our bodily temples become “unholy” in part through perceived Word of Wisdom offenses, through consuming things we should not. However, that cannot be what is understood from this verse if one would simply read it. The self-same verse tells you what kind of temples the Lord dwells in, which temples are considered holy: the hearts of “the righteous.” And if righteousness of the heart—not the belly—qualifies a temple as holy, then it is necessarily unrighteousness of the heart that makes the temple unholy. Not what food goes into the belly, even if the food were to physically damage the body.
THE MINISTRY OF CHRIST
Christ came to fulfill the Law of Moses, thereby bringing it to an end. Once again, the guidelines concerning diet were changed, testifying that no specific dietary restriction constitutes a necessary portion of the gospel of Christ. During His ministry, Christ only had a few things to say concerning diet.
“Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?” — Matthew 6:25 (see also — Luke 12:22-23; 3 Nephi 13:25)Clearly, our body and our consumption is not considered of high importance to the Lord. He also decries the notion that we pollute our body by what we eat.
“Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man….Do not ye yet understand, that whatsoever entereth in at the mouth goeth into the belly, and is cast out into the draught?” — Matthew 15:11, 17
“There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man…And he saith unto them, Are ye so without understanding also? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot defile him; Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats? And he said, That which cometh out of the man, that defileth the man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: All these evil things come from within, and defile the man.” — Mark 7:15, 18-23
Yes, Christ was specifically responding to complaints about eating with unwashed hands, but the principle He used to dismiss their complaints is equally applicable to food selection.
Jesus also specifically noted the foolishness of men in judging one another on the basis of what they do and do not consume.
“For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners…” — Matthew 11:18-19
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During Christ’s ministry He visited John the Baptist, who was considered of Him the greatest prophet born of a woman (Matthew 11:11; TPJS p. 275-276). Yet John ate a diet that was essentially the opposite of vegan, being exclusively animal products.
“And the same John had his raiment of camel’s hair, and a leathern girdle about his loins; and his meat was locusts and wild honey.” — Matthew 3:4
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As Christ’s death was approaching He instituted an ordinance which involved eating and drinking: the Lord’s Supper.
“And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father’s kingdom.” — Matthew 26:26-29 (see also — Mark 14:22-25; Luke 22:19-20)
In instructing them concerning this ordinance of food and drink, Christ laid out for them the symbolic teachings of what they were eating and drinking, making absolutely clear that the symbols behind the temporal practice were what was most important. The Lord later specifically affirmed that the symbols themselves were where the importance was, and that what was consumed in the ordinance didn’t matter in and of itself (D&C 27:2). The Lord also instituted this sacrament among the Nephites during His post-mortal ministry among them (3 Nephi 18:2-11; 3 Nephi 20:3-9).
THE TEACHINGS OF PAUL
Once Christ ascended into heaven and the Apostles were left with the task of teaching His people, they ran into a lot of opposition from those concerned with temporal matters. Paul spent much of his time trying to teach among the Jews, who were still attached to the Mosaic Law and their belief that temporal laws were sufficient to gain spiritual salvation. So he focused a lot of his remarks specifically on letting go of our attachments to the temporal.
“Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.” — Romans 8:12-13
“For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost.” — Romans 14:17
Paul made many statements particularly concerning food, that none of it has the power to defile a man and all has been given us by God for our use, until we all ultimately die. He condemned diet as a basis for judging others, and as a basis for believing oneself righteous. Note: the word “meat” doesn’t necessarily only mean flesh, but was a word also used for all food.
“For one believeth that he may eat all things: another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him which eateth not judge him that eateth: for God hath received him. Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind.” — Romans 14:2-5
“I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean.” — Romans 14:14
“Meats for the belly, and the belly for meats: but God shall destroy both it and them…” — 1 Corinthians 6:13
“Howbeit there is not in every man that knowledge: for some with conscience of the idol unto this hour eat it as a thing offered unto an idol; and their conscience being weak is defiled. But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.” — 1 Corinthians 8:7-8
“Whatsoever is sold in the shambles, that eat, asking no question for conscience sake: For the earth is the Lord’s, and the fulness thereof.” — 1 Corinthians 10:25-26
“Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days:” — Colossians 2:16
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In spite of this, Paul’s statements are also a primary reference for assertions about defiling our bodily temples through improper food consumption. But upon examination of his statements, those assertions collapse. We begin with this one:
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.” — 1 Corinthians 3:16-17
Paul first establishes that we are the temples of God, as opposed to the outer buildings of wood and stone that the people were so focused on. This is not where Paul establishes how our bodily temples are defiled, only the punishments for doing so. He covers the defilement later in this epistle, in chapter 6.
“Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body is not for fornication, but for the Lord; and the Lord for the body.” — 1 Corinthians 6:13
After noting that food and the belly are built for each other, and that both are ultimately scheduled for destruction, Paul condemns fornication. He continues on that thread up through this statement, and the end of the chapter:
“What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?” — 1 Corinthians 6:19
Paul was appealing to the people to not defile their bodily temples through fornication, not diet. How is this not understood?
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Paul also prophesied that in the last days the wicked—not the righteous—would attempt to determine what others should and should not eat.
“Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a hot iron; Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth.” — 1 Timothy 4:1-3
MODERN DAYS
During Joseph Smith’s work restoring the gospel, the Lord once again sought to give us some perspective concerning our temporal body.
“Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full. Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul.” — D&C 101:36-37
The Lord also repeated to us the same instruction he gave all dispensations, save those under the Mosaic Law. The fulness of the earth is here for our use.
“Verily I say, that inasmuch as ye do this, the fulness of the earth is yours, the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth; Yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards; Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart; Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul.” — D&C 59:16-19
The Lord explicitly declares His displeasure with those people who attempt to impose dietary instructions on their fellow men.
“And whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of God;” — D&C 49:18
Whether the term “meats” is understood as only flesh or as all food (which seems more fitting, as v. 19 includes “that which cometh of the earth”), God declares that He did not “ordain” any person to forbid another in their dietary choices, meaning they are serving a master other than Him.
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The Lord instituted the ordinance of the sacrament among us as well, according to the same pattern as among his disciples in Jerusalem and America. Bread and wine are indeed advised, being the best symbols of the Lord’s body and blood. But the Lord does inform us that ultimately what we eat and drink for the symbols doesn’t necessarily matter, it is the what they represent that matters.
“For, behold, I say unto you, that it mattereth not what ye shall eat or what ye shall drink when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory—remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins.” — D&C 27:2
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Interestingly, some of the clearest statements that we have from the Lord informing us that spiritual health can bring forth physical health are found in a revelation we received through Joseph.
“For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies.” — D&C 84:33
“And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst.” — D&C 84:80
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And then there is section 89 of the Doctrine and Covenants, aka the Word of Wisdom…
