The Biblical (and Judeo-Christian) standard for the
question of abortion is found in Exodus 21:22-25. It is
clear here that, under the Jewish Law, harm to an unborn
child brought punishment according to the injury. If
the child had an aborted delivery resulting in death,
the injurer was subject to the death penalty. From this
law, we can see that, in God’s sight, a fetus is
considered as a living human being.
The arguments in society on this subject reflect that
until God sets up His peaceable Kingdom under Christ,
there can be no uniformity of opinion or enforcement on
such subjects. While a devoted Christian should feel
responsible toward God about his or her own
responsibility to Biblical standards, there is no
Biblical injunction to force our view on others.
Therefore, as strongly and as Scripturally as we might
feel about the question of abortion, we must let others
obey their own consciences on the matter. Any other
course results in turmoil, hatred, religious, wars,
suppressions of rights, etc.
This brings us to the most important part of the
OF THE UNBORN
It is undeniable that the Bible teaches that the aborted
unborn will be awakened in the era of the resurrection
of the dead. They are not lost or destroyed forever.
They will enjoy the same opportunities for the joys of
eternal life as the rest of mankind. Following is a
list of texts which support this truth.
1. See Genesis, Chapter 5, as an example. God
reckons life from begettal, not from birth.
2. Exodus 21:22-25 shows that the rights of an
individual under the Jewish Law began while in the womb.
3. Judges 13:1-7 shows that the Nazarite Vow of the
Jewish Law applied to Samson from the time of his
4. In Job 3 we find Job lamenting the pain of his
existence. The book of Job is famous for his looking
toward the resurrection day. (See 14:13-15 as one
example.) Yet in Chapter 3 Job wishes he were never
born alive (verse 11). Verse 16 uses the Hebrew term
for abortion—“untimely birth.” But we see in this
context (verses 13-19) that, even if he had died in the
womb, he considered that he would be in the same waiting
state as “kings…princes…prisoners…the small and great.”
He clearly DID NOT think that he would have lost his
chance for everlasting life!
5. Psalm 139:13-16 is a prophecy of the development
of the mystical “body” of Christ during this Christian
age. While this prophecy is about the spiritual
development of Christians who will become the “body of
Christ,” it is here likened to the in-utero development
of a human fetus. The context clearly shows the
protection and recognition of the unborn individual.
6. Jeremiah 1:4, 5 shows God’s overruling of
Jeremiah’s in-utero existence, knowing of Jeremiah’s
career while he was yet in his mother. Compare Isaiah
49:1, 5 and Psalm 71:6.
7. Matthew 10:28 shows that man can take away
only temporarily the privilege of life—only until
the resurrection. ONLY GOD can remove life permanently
(in the second death). Therefore, if one kills a woman
with child, or he is killed accidentally, neither has
its life taken away permanently. If a doctor’s mistake
kills an in-utero baby, the baby’s life is taken away
8. I Corinthians 15:22 shows that the reason we all
die is because of the original condemnation of our
original parent. (See Genesis 2:17—marginal translation
is best. See also 3:17-19.) “Adamosis” is the killer
of the race. If an expectant mother gets measles and
her baby is stillborn, the baby’s death is due to the
death sentence given in Genesis. Its life hopes are as
good as all else who have died—“even so in Christ shall
all be made alive.”
9. Take Mary’s pregnancy with Jesus as an example.
During the nine months of gestation, Jesus was
considered to be IN EXISTENCE. Jesus, of course,
(unlike the rest of us) had a pre-human existence.
Thus, in John 8:58, Jesus could say, “Before Abraham
was, I am.” His existence was never
interrupted—even while in Mary’s womb. If it had been,
he would have needed to say, “Before Abraham was, I
was.” When Jesus said, “I am,” he was demonstrating
his continuity of existence. When he did
experience an interruption of his life for the three
days in the tomb, he expressed it differently. See
10. See Hebrews 6:4-6; 10:26-27; Revelation 20:6.
These texts deal with fully consecrated and
Spirit-begotten Christians. These are considered (in a
spiritual sense) to be begotten, but not yet
born, of the spirit. While in this condition they are
subject to the “second death”—extinction. If they do
not fail their covenant with God in this life, they will
be born of the spirit (John 3:8). While this
concept is about the gestation and birth of the “new
creature,” it clearly draws on the picture of human
embryo development and birth. Thus, as a Christian is
considered alive (and subject to death) while in the
flesh (its embryo condition), thus also a human fetus is
considered alive while an embryo.
The Bible does not condone abortion, but neither does it
condone our forcing Biblical standards (as we see them)
on those who see differently. Regardless of the
standards of others, God intends to raise aborted humans
along with all others who have died. All will hear the
voice of the Son of Man and come forth—some (faithful
Christians) to a resurrection of life (a resurrection
whose judgment was during this lifetime); and some to a
resurrection by judgment (a resurrection based on a
judgment of their actions in the next age). See John
5:28, 29 in almost any translation other than the King
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