Biblical Teaching on Abortion and Human Life
The Bible does not directly address the modern medical procedure of abortion. However, biblical texts and theological interpretations offer principles concerning the sanctity of human life, its origin, and its value from conception.
The creation narrative in Genesis establishes that human life is distinct, made in the image of God (Genesis 1:27). This foundational concept underpins the value placed on human life throughout scripture. The Psalmist declares, "For you created my inmost being; you knit me together in my mother’s womb. I praise you because I am fearfully and wonderfully made; your works are wonderful, I know that full well" (Psalm 139:13-14). This passage is often cited to emphasize God's active involvement in the formation of an individual before birth, suggesting personhood and divine recognition from conception.
Several biblical passages imply the recognition of life before birth. For instance, in Luke's Gospel, John the Baptist is described as leaping in his mother's womb when Mary, pregnant with Jesus, greets Elizabeth (Luke 1:41). This interaction is sometimes understood as an acknowledgment of the unborn child's awareness and spiritual significance. The prophet Jeremiah recounts God's words, "Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations" (Jeremiah 1:5). This verse highlights a divine relationship with an individual prior to birth, indicating pre-natal personhood and purpose.
The Old Testament law includes provisions regarding harm to a pregnant woman and her unborn child. Exodus 21:22-25 describes a scenario where men are fighting and accidentally injure a pregnant woman, causing her to give birth prematurely. The penalty for this act depends on the outcome for the woman and the child. If there is no serious injury, a fine is imposed. However, if serious injury occurs, the principle of "life for life, eye for eye, tooth for tooth" applies. Interpretations of this passage vary, particularly regarding whether the premature birth itself constitutes a "serious injury" or if it refers to harm to the mother or the child. Some scholars argue that if the fetus is considered a life, then its loss would warrant a penalty commensurate with the loss of a human life [5].
The New Testament further emphasizes the value of human life, often linking it to the concept of the "new birth" or spiritual regeneration. Jesus states, "Unless one is born again he cannot see the kingdom of God" (John 3:3). This spiritual rebirth is described as being "effected by God" and "the Holy Spirit" [2]. While distinct from physical birth, the language of "birth" underscores the significance of life's beginning, both physically and spiritually. The Apostle Paul, in his letter to the Galatians, speaks of being "set apart from birth" (Galatians 1:15), suggesting a divine plan for individuals even before they are born.
Theological traditions have generally affirmed the sanctity of life from conception. John Calvin, in his commentary on Genesis, discusses the practice of circumcision on the eighth day, noting that God "spared the children on account of their tenderness, since it was not without danger to inflict a wound upon those who were newly born" [3]. While this passage concerns a ritual, it reflects a recognition of the vulnerability and value of the newborn. Calvin also discusses baptism as succeeding circumcision, emphasizing a spiritual continuity in God's covenant with individuals, including infants [4].
The concept of human nature, as seen in Christ's incarnation, also informs the understanding of life's value. Christ partook of "flesh and blood" (John 1:14; Hebrews 2:14), demonstrating the full humanity he assumed, beginning with his conception in the Virgin's womb (Matthew 1:18; Luke 1:31) [1]. This theological understanding reinforces the idea that human life, from its earliest stages, is intrinsically valuable and worthy of protection.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Human Nature of Christ, The — Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19. Is proved by his Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31. Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11. Partaking of flesh and blood. -- Joh 1:14; Heb 2:14. Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31. Circumcision. -- Lu 2:21. Increase in wisdom and stature. -- Lu 2:52. Weeping. -- Lu 19:41; Joh 11:35. Hungering. -- Mt 4:2; 21:18. Thirsting. -- Joh 4:7; 19:28. Sleeping. -- Mt 8:24; Mr 4:38. Being subject to weariness. -- Joh 4:6. ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: New Birth, The — The corruption of human nature requires -- Joh 3:6; Ro 8:7,8. None can enter heaven without -- Joh 3:3. Effected by God. -- Joh 1:13; 1Pe 1:3. Christ. -- 1Jo 2:29. The Holy Spirit. -- Joh 3:6; Tit 3:5. Through the instrumentality of The word of God. -- Jas 1:18; 1Pe 1:23. The resurrection of Christ. -- 1Pe 1:3. The ministry of the gospel. -- 1Co 4:15. Is of the will of God -- Jas 1:18. Is of the mercy of God -- Tit 3:5. Is for the glory of God -- Isa 43:7. Described as A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10. Newness of life. -- Ro 6:4. A spir”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 21.17: this day, permitted in the administration of baptism. Some, however maintain that we must not contend earnestly about the number of days, because the Lord spared the children on account of their tenderness, since it was not without danger to inflict a wound upon those who were newly born. For although he might have provided that circumcision should produce no harm or injury; yet there would be no absurdity in saying, that He has respect to their tender age, in order to prove to the Jews his paternal love towards their children. T”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 21.19: Mediator; who, though the sign be changed, has confirmed the truth. And that, by the coming of Christ, external circumcision ceased, is plain from the words of Paul; who not only teaches that we are circumcised by the death of Christy spiritually, and not through the carnal sign: but who expressly substitutes baptism for circumcision; ( Colossians 2:11 ;) and truly baptism could not succeed circumcision, without taking it away. Therefore in the next chapter he denies that there is any difference between circumcision and uncircumc”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 2:23: her children-- (Isa 57:3; Eze 23:45, Eze 23:47). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Rev 2:22 (compare Note, see on Rev 2:22), whose sin was less direct, being that only of connivance. kill . . . with death--Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, Kg1 18:40; Kg2 10:6-7, Kg2 10:24-25. Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" (Gen 2:17). Not "die the common death”