Infanticide in Scripture: Biblical Perspective and Context
The Bible does not explicitly use the term "infanticide," but it contains narratives and laws that address the killing of children, particularly in the context of religious practices or warfare. The practice of child sacrifice, for instance, is strongly condemned in the Old Testament.
One of the most prominent examples of condemned infanticide is the practice of sacrificing children to the deity Molech. Leviticus 15:31, while not directly about infanticide, speaks to the separation of the children of Israel from uncleanness to prevent death, implying a divine concern for the well-being and life of the community, including its youngest members [4]. The worship of Molech involved "passing children through the fire," which is understood as a form of child sacrifice and is repeatedly denounced as an abomination to the Lord (Leviticus 18:21; 20:2-5; Deuteronomy 18:10). This practice was associated with the Canaanites and was a significant point of distinction between Israelite worship and the surrounding cultures.
Beyond ritualistic killing, the Bible also records instances where children were killed in acts of war or judgment. For example, the destruction of the firstborn in Egypt (Exodus 12) is presented as a divine judgment against Pharaoh and Egypt. While this event involved the death of children, it is framed as a specific act of God's judgment rather than a human practice of infanticide. Similarly, in prophetic literature, the destruction of "her children" can refer to the adherents or offspring of a wicked entity, indicating a severe form of judgment [5].
The value of children in ancient Israelite society is evident in various biblical texts. Offspring, especially male children, were considered a great blessing, and their absence was seen as a severe punishment [1]. The birth of a child was followed by specific rituals, such as washing, salting, and swaddling (Ezekiel 16:4; Luke 2:7), and circumcision on the eighth day for boys, accompanied by naming [1]. The concept of children as a heritage from the Lord is expressed in Psalms 127:3,5.
The New Testament continues to uphold the value of children. Jesus himself welcomed children, rebuking his disciples for trying to keep them away (Matthew 19:13-15). The term "babe" (Greek: brephos or nepios) is used in the New Testament to refer to young children (Matthew 11:25; Luke 10:21), and metaphorically to those who are new or weak in faith (1 Corinthians 3:1; Hebrews 5:13) [3]. The human nature of Christ is affirmed through his birth as a child, his circumcision, and his growth in wisdom and stature (Luke 2:7, 2:21, 2:52) [2].
The relationship between God and Israel is often described with parental imagery, where God is a father who cares for his children (Deuteronomy 1:31; Hosea 11:1-4) [6]. This imagery underscores the divine protection and value placed on human life, particularly that of the vulnerable. The apostle Paul also uses the metaphor of a parent to describe his spiritual care for believers, referring to them as "my little children" and expressing the pain of childbirth for their spiritual formation (Galatians 4:19) [7].
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Children — The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke 2:7) On the 8th day the rite of circumcision, in the case of a boy, was performed and a name given. At the end of a certain time (forty days if a s”
- 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. ”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Babe — Used of children generally (Matt. 11:25; 21:16; Luke 10:21; Rom. 2:20). It is used also of those who are weak in Christian faith and knowledge (1 Cor. 3:1; Heb. 5:13; 1 Pet. 2:2). In Isa. 3:4 the word "babes" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem.”
- Leviticus ““‘Thus you shall separate the children of Israel from their uncleanness, so they will not die in their uncleanness, when they defile my tabernacle that is in their midst.’” -- Leviticus 15:31”
- 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”
- Deuteronomy (Protestant academic) “Tyndale House on Deuteronomy 1:31: 1:31 God’s tender care as a father reflected his covenant relationship with Israel (Exod 4:22; Hos 11:1-4; cp. Matt 6:26-33; John 14:21; Acts 13:18; Rom 8:15-17; 1 Pet 1:2-3; 1 Jn 3:1). Israel was God’s child by descent from Abraham and because God had chosen and adopted Israel from among all the nations (Deut 14:2; Exod 19:4-6). The imagery is similar to that found in secular covenant texts in which a great king regarded a vassal with whom he had made a treaty as his son.”
- Galatians (Presbyterian) “Jamieson, Fausset & Brown on Galatians 4:19: My little children-- (Ti1 1:18; Ti2 2:1; Jo1 2:1). My relation to you is not merely that of one zealously courting you (Gal 4:17-18), but that of a father to his children (Co1 4:15). I travail in birth--that is, like a mother in pain till the birth of her child. again--a second time. The former time was when I was "present with you" (Gal 4:18; compare Note, see on Gal 4:13). Christ be formed in you--that you may live nothing but Christ, and think nothing but Christ (Gal 2:20), and glory in nothing but Him, and His death, resurrection, and righ”