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SERMON:
WHAT THE BIBLE SAYS ABOUT ABORTION
By Steve
Cole January 25, 2004
Special Message Thirty-one
years ago this past Thursday, on January 22, 1973, the U.S. Supreme Court legalized
abortion in the infamous Roe v. Wade decision. As Christians, we need to remember
that what is legal is not necessarily moral in God’s sight. Morality is not
determined by popular or judicial opinion, but by what the Bible says. So I want
us to look at what the Bible says about abortion. I could (and have, in a public
school classroom) argue against abortion without reference to the Bible. It is
a human atrocity. But since most of you accept the Bible as God’s inspired
Word, I want to explain what it says on this important subject. Some who
call themselves “evangelicals” argue that since the New Testament does
not directly address the matter, we should not be dogmatic about it. They say
that it is a “difficult moral issue,” where we need to allow room to
differ and not impose our personal views on others. Many evangelical pastors refrain
from speaking on the subject because it is controversial and potentially divisive.
And many pastors dodge it because they have drifted from the Bible as the source
of absolute moral truth. Christian pollster George Barna recently reported
that only half of the country’s Protestant pastors have a biblical worldview,
which he defined as believing that absolute moral truth exists, that it is based
upon the Bible, and having a biblical view on six core beliefs (the accuracy of
biblical teaching, the sinless nature of Jesus, the literal existence of Satan,
the omnipotence and omniscience of God, salvation by grace alone, and the personal
responsibility to evangelize). Southern Baptist pastors ranked highest, with 71
percent holding to a biblical worldview. Among other Baptist pastors, it fell
to only 57 percent. Other denominations ranked much lower. I believe that
the Bible gives us God’s absolute moral standards that apply to every culture
and every age. Furthermore, the Bible warns that God will judge every person based
on His righteous standards (Acts 17:31; Rev. 20:11-15). We cannot plead ignorance
as an excuse for disobedience or apathy (Prov. 24:11-12). God holds us accountable
to the standards of His Word, whether we know those standards or not. We dare
not be uninformed! Also, our consciences need to be informed by Scripture,
not by popular opinion or slogans. I have found professing Christians who have
been influenced by the popular pro-abortion rhetoric. For example, the slogan,
“Pro-family, Pro-child, Pro-choice” makes perfect sense to some, or
it wouldn’t be plastered on bumper stickers. But stop and think, “What
is the choice that they are advocating?” The answer is, the choice to kill
your baby! So that bumper sticker is about as logical as saying, “I’m
pro-women, pro-rape”! It is utter nonsense! Another bumper sticker
reads, “Against abortion? Don’t have one.” That assumes that abortion
is a personal preference, not a moral issue. Imagine a bumper sticker, “Against
rape? Don’t commit one”! That’s fine if rape is just a preference,
but if it is a heinous crime, that’s ludicrous! Another slogan says, “Keep
your laws off my body!” In other words, “We can’t legislate morality.”
But we do have laws against rape, incest, child abuse, theft, and murder. Those
are moral issues, all of which stem directly from the Bible! One of the main purposes
for law is to protect the innocent and the weak. Laws about abortion relate directly
to these matters. Before we look at what the Bible says about abortion,
let me briefly comment on what abortion is and on what the Supreme Court decision
was all about. Abortion is the extraction or expulsion of the immature human fetus
from the mother’s womb with the intent to end the life of that fetus prior
to natural birth. Fetus is a perfectly good medical term, as long as you remember
that it refers to a developing human baby. But you will never hear abortion advocates
speak of it as a baby or child. Sometimes they even call it the “product
of conception,” or a piece of tissue! Have you noticed how often the news
refers to anti-abortion activists (not pro-life activists), and refers to those
advocating baby-killing as pro-choice or defenders of abortion rights? How did
we ever come to think that we have an inherent right to kill our children? Of
course many abortion advocates argue that it is not a human baby that they are
killing, but science is against them. Before conception, there is not a new human
life. But at the moment of conception, there is a new life, possessing 46 chromosomes,
distinct from both the mother and the father. Genetically, the baby is not the
mother’s body! By 21 days, the first heartbeats have begun. At 45 days, brain
waves can be detected. By the ninth and tenth weeks, the thyroid and adrenal glands
are functioning. By 12 or 13 weeks, he has fingernails, sucks his thumb, recoils
from pain, and has his own unique fingerprints. The only things that developing
life needs to become what we are, are time and nurture. What was
Roe v. Wade all about? By a vote of 7-2, the U.S. Supreme Court held that until a child
in the womb is viable (capable of sustaining life outside the womb) or “capable
of meaningful life” (the court reckoned this to be six or usually seven months),
the mother’s desire for an abortion should take precedence over the baby’s
right to life. For the last two or three months, the court said that the state
may protect the unborn, but that it must allow an abortion if the life or health
of the mother is threatened. The court defined her “life or health”
to mean her physical, emotional, or psychological health, her age, her marital
status, or the infant’s prospects of a distressful life and/or future. In
other words, a woman can kill her child in the womb legally for any reason right
up to the moment of birth! According to former Surgeon General, Dr. C.
Everett Koop, the most common reason for abortion is convenience. Only three to
five percent of all abortions performed are for reasons of rape, incest, the possibility
of a deformed child, or severe threat to the life of the mother. In the U.S.,
one out of every six women who have an abortion describes herself as an evangelical
Christian (Newsweek [5/1/89], p. 31). In other countries, such as China and India,
where male babies are favored over female babies, the abortion and infanticide
of girls has led to a severe shortage of brides for young men. Now let’s
consider what the Bible says about abortion: Since God is the creator and
sustainer of human life, we should value and protect the lives of all innocent
humans. By saying “innocent humans,” I am allowing for the authority
of the state to exercise capital punishment and to wage war for national defense.
Being pro-life does not require us to be against capital punishment or to be pacifists.
For sake of time, I cannot deal with those topics in this message. I want to present
five lines of biblical evidence for valuing and protecting unborn children. 1.
Human life is unique in that God created us in His image.
In Genesis 1:26,
God distinguished humans from the rest of the animal creation. Only of man did
God say, “Let us make man in Our image, according to Our likeness.”
He appointed man to rule over the other creatures on earth. By the way, apparently
before the Flood, man was vegetarian, but after the Flood, God ordained the eating
of meat (Gen. 9:3-4). The animal rights movement erroneously puts animal life
on the same plane as human life. That concept stems from Hinduism, not from the
Bible. The Bible clearly affirms that human life is not the product of
impersonal chance plus time. Man did not evolve from lower forms of life. God
directly created man in His image, which means that we have the capability of
rational thought, personality, and moral responsibility. Someone may argue that
this is simply a matter of faith. I would say that it is a matter of reasonable
faith. The view that something as complex as human life is the product of pure
chance is a matter of unreasonable faith, because there is simply no evidence
or other example of such complexity arising from random chance. Also, even
the most ardent evolutionist behaviorally affirms that human life is distinct
from animal life. Imagine Mr. Evolutionist driving along when he encounters a
squirrel in the road, still writhing from being hit by a car. He slams on his
brakes, jumps out of his car, and frantically dials 911 on his cell phone. “I’d
like to report an injured squirrel! If the paramedics get here quickly, they may
be able to save him!” But, alas, they are too late! The man sits by the squirrel
corpse, sobbing, until the mortuary arrives. He will never forget this tragic
scene. Ludicrous? Yes, but change the squirrel to a human baby and that
scene would be truly horrific. Why? Because we all recognize that people are distinct
from animals. The reason, according to the Bible, is that people are created in
God’s image; animals are not. 2. The Bible forbids us from shedding
innocent blood. The Bible clearly commands, “You shall not murder”
(Exod. 20:13). As already mentioned, the Bible does not forbid all killing, such
as in capital punishment by the government, national defense, or personal defense.
But murder is forbidden. The Bible uses the phrase “innocent blood”
about 20 times, and always condemns shedding innocent blood. God chastised the
Jews for shedding innocent blood when they sacrificed their children to the idols
of Canaan (Ps. 106:38). As John Piper argues, “Surely the blood of the unborn
is as innocent as any blood that flows in the world” (Brothers, We are Not
Professionals [Broadman & Holman], p;. 222). 3. Pre-natal human life
is fully human and thus precious to God. Consider a few of the many biblical
passages: A. God superintends life in the womb (Ps. 139:13-16). David
is affirming in poetic language that God superintended his formation in the womb
(also, Job 10:8-12). The Bible repeatedly affirms that God’s providence governs
everything from the weather (Ps. 148:8; Job 37:6-13), to animals’ food and
behavior (Ps. 104:27-29; Job 38:39-41; Jonah 1:17; 2:10), to seemingly random
events, such as the rolling of dice (Prov. 16:33). Surely if God governs these
relatively minor things, then He also governs the formation of people in the womb.
The Lord tells Moses, “Who has made man’s mouth? Or who makes him mute
or deaf, or seeing or blind? Is it not I, the Lord?” (Exod. 4:11). So even
birth defects, which science attributes to freak occurrences in nature, are under
God’s direct superintendence for His sovereign purposes! There are
so-called bio-ethicists that are consistent in applying their evolutionary bias
to human life, but their conclusions are horrifying! For example, James Watson,
one of the discoverers of the double helix structure of DNA, suggested in 1973,
“If a child were not declared alive until three days after birth, then all
parents could be allowed the choice only a few are given under the present system.
The doctor could allow the child to die if the parents so choose and save a lot
of misery and suffering. I believe this view is the only rational, compassionate
attitude to have” (cited by Francis Schaeffer & C. Everett Koop, Whatever
Happened to the Human Race [Revell], p. 73). In 1978, Watson’s partner,
Francis Crick, said, “… no newborn infant should be declared human until
it has passed certain tests regarding its genetic endowment and that if it fails
these tests it forfeits its right to live” (ibid.). Peter Singer, who incongruously
is professor of bio-ethics at Princeton, argues that if a child is born with hemophilia,
to allow the parents to kill him so that they could replace him with a normally
healthy child may be morally right (cited by Piper, ibid., p. 217, note 3)! B.
The Bible ordains the penalty of life for life when the life of an unborn child
is taken (Exod. 21:22-25). The earlier edition of the NASB had an unfortunate
translation that slanted the reader toward one of two possible interpretations,
but not to the best one. The updated edition has corrected the problem. The earlier
edition read, “And if men struggle with each other and strike a woman with
child so that she has a miscarriage, yet there is no further injury, he shall
surely be fined as the woman’s husband may demand of him….” The
translators added the word “further” and they interpreted the Hebrew,
“her children come out,” as, “she has a miscarriage.” The
implication would be that to kill the fetus is only punishable by a fine, nothing
more. The updated edition reads, “… so that she gives birth prematurely,
yet there is no injury….” As the following verses (23-25) make clear,
if there is an injury, then the offender must be penalized, life for life, eye
for eye, etc. These are the same penalties as in offenses against adults (Lev.
24:20). The Hebrew verb translated “to depart” or “come out”
(Exod. 21:22) refers to a live birth in 11 separate Old Testament passages. It
never refers to a miscarriage, although in one text (Num. 12:12), it refers to
a stillborn. There is another Hebrew verb that is used for miscarriage. So the
most likely meaning of Exodus 21:22-25, based upon verb usage, as well as the
Old Testament high regard for pre-natal life, is that the baby in the womb has
as much value as an already-born person. C. The Bible affirms the distinctiveness
of individuals in the womb, thus showing that they are fully human. We won’t
take the time to look up each reference, but consider the following examples:
*Jacob and Esau were distinct individuals in the womb (Gen. 25:23; Rom.
9:11-12). *Samson’s mother was not to drink wine, because her son
was to be a Nazirite, who would abstain from alcohol (Judges 13:3-5). *Jeremiah
and Paul both acknowledged that God formed them in the womb and knew them by name
(Jer. 1:5; Gal. 1:15). Isaiah 49:1, 5 affirms the same thing about Messiah. *John
the Baptist recognized Jesus while both were still in the womb (Luke 1:35-36,
39-44)! This is an amazing text! Elizabeth was in her sixth month of pregnancy
when Mary conceived Jesus by the Holy Spirit. Mary went to visit Elizabeth before
John was born. Thus Elizabeth would have been in her last trimester, while Mary
was in her first trimester. Yet John recognized Jesus in those early months of
Mary’s pregnancy! I think that this is the strongest passage that a baby
in the womb in the first trimester is a person created in God’s image. We
are not free to take the life of such a child just because it is not convenient
to have a baby! We have seen that human life is unique in that God created
us in His image. The Bible forbids us from shedding innocent blood. Pre-natal
human life is fully human and thus precious to God. 4. To view babies as
inconvenient to the point of killing them is to violate Jesus’ view of children. As
I mentioned, about 95 percent of all abortions are done for convenience. A girl
gets pregnant through out-of-wedlock sex. Neither she nor her boyfriend are ready
for the responsibility of being parents. It would be an economic hardship, or
it may require interrupting her education. An abortion is a convenient way to
dispose of the whole problem. In Luke 18:15-17, people were bringing their
babies to Jesus so that He could touch them. The disciples rebuked the parents.
Jesus had better things to do than to bless babies! It was a great inconvenience!
But Jesus rebuked the disciples and welcomed the children. The Greek word for
infant in Luke 18:15 is the same word Luke uses for the infant in Elizabeth’s
womb (1:41, 44). God shows His great love for us by calling us His children (1
John 3:1). Surely, we should have the same attitude as Jesus towards our children
from the time of conception onwards! But what about an “unwanted”
child, whose birth would be an extreme hardship? What about a baby conceived by
rape or incest? What about a deformed baby, who will suffer all his life and never
be normal? Wouldn’t it be the lesser evil to abort these babies and spare
them and the parents a life of hardship and pain? 5. To kill babies in
the womb in an attempt to avoid suffering is to try to dodge God’s purposes
for suffering. The Bible is clear that in this fallen world, God ordains
suffering for His wise and good purposes (Rom. 8:28). Sometimes we suffer as the
consequences for our own sin (Heb. 12:3-11), which can include the hardships associated
with having a baby out of wedlock. (Sometimes it may be wise for an unwed mother
to give up her baby for adoption, but even that is a painful consequence of sin.)
Sometimes we suffer on account of other people’s sins (Gen. 50:20). This
would include the hardship of having a baby conceived through rape or incest.
Sometimes we don’t know the reason that God permits suffering, except that
He wants to display His grace and power through our weakness (2 Cor. 12:7-10).
To abort because having a child would cause emotional or economic duress
is always wrong. To argue that it is better to kill a deformed child in the womb
than to allow him to live is an affront to the thousands of people born with severe
handicaps, but who live meaningful and productive lives. It is an affront to the
many families that love and care for such children. On rare occasions, there may
be the difficult dilemma of performing an abortion to spare the mother’s
life. But even then, the goal should be to preserve the lives of both the mother
and the child, if possible. Conclusion Much more could be said if
we had time. There are other biblical arguments against abortion. There is mounting
evidence that many women who choose abortion suffer severe long-term emotional
and physical problems. I want to conclude by suggesting some action points.
Some of these are things that every Christian can and should do. Others are things
that only some will be called to do. But at some level, all of us need to come
to the defense of unborn children. (1) We can pray about the situation.
It is ultimately a spiritual battle (Eph. 6:10-12). Pray for pro-life judges to
receive Senate confirmation, especially to the Supreme Court. Pray for the horrors
of abortion to become obvious to our self-centered culture. Pray for Christians
to get involved in the pro-life cause. (2) We can vote for pro-life candidates.
Don’t vote for pro-abortion candidates. You ask, “Are you a one-issue
voter?” I grant that being pro-life does not qualify a person as a good political
leader. But being pro-abortion should disqualify anyone from public office. For
example, if a candidate said, “I believe that black people should not hold
public office,” that one issue should disqualify the candidate from office.
Why doesn’t favoring killing babies disqualify a candidate? The person who
favors abortion is an immoral person! (3) We can write our legislators
and the newspaper to support the pro-life cause. Hold them accountable! (4)
We can support the pro-life cause with our money and time. Godly women are needed
to counsel young women with problem pregnancies, so that they choose life for
their babies. Godly families that are able should consider taking in such young
women and helping them carry their babies to term. There are many ways to get
involved. (5) Our church should discipline any members who advocate abortion,
perform abortions, or obtain abortions in disobedience to being counseled about
God’s truth on the matter. It is a national tragedy that two of our former
Presidents, Jimmy Carter and Bill Clinton, both claimed to be Southern Baptists,
but were pro-abortion. Their churches should have disciplined them publicly. In
conclusion, I want to speak to any who may already have had an abortion or who
may have urged someone else to have an abortion. Perhaps you did it in ignorance,
but now you realize that you committed a serious sin in God’s sight. The
great news of God’s Word is that “Christ Jesus came into the world to
save sinners” (1 Tim. 1:15). The apostle Paul, who persecuted the church
and was responsible for the deaths of many innocent people, wrote that, and then
claimed, “among whom I am foremost of all.” Paul found God’s forgiveness
and mercy at the cross. No matter how great your guilt, if you will turn from
your sin and trust Jesus Christ as the one who bore your sin on the cross, God
will pardon all of your sin and credit the righteousness of Jesus to your account
(Rom. 4:4-5). Discussion Questions 1. Does being pro-life mean that all
forms of birth control are wrong? Are some forms of birth control wrong? Why? 2.
How would you answer someone who said with reference to laws against abortion,
“I don’t believe you should be able to force your religious views on
others?” 3. Should Christians practice civil disobedience to protest
the current abortion practices? Give biblical support. 4. Should Christians
support “compromise” legislation, such as banning abortion except for
rape, incest, or severe deformity? Why/why not? Copyright, Steven J. Cole,
2004, All Rights Reserved. Unless otherwise noted, all Scripture Quotations
are from the New American Standard Bible, Updated Edition © The Lockman Foundation
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