Introduction
Trigger warning: This article offers a historical-grammatical view of abortion in the Bible from a pro-life perspective. However, its focus is primarily theological rather than political. The scriptural mandate to "choose life" (see Deut. 30:19) predates today's abortion laws by about 3,500 years. The Didache admonishes us, "You shall not murder a child by abortion" (Ch. 2).
Today, people worldwide are hopelessly divided over the abortion of human pregnancies. On the "pro-life side," giving a woman the legal right to abort her child in the womb is equal to murder. For the "pro-choice side," denying a woman that ability means infringing on her libertarian free will. In the Didache, the first-century Christian authors wrote, "You shall not murder a child by abortion nor kill that which is born" (Ch. 2). This statement is an expansion of the commandment, "You shall not murder" (Exod. 20:13). The Law of Moses deemed the murder of a human being a capital offense, as it is in most legal systems today (see Lev. 24:17). From the earliest days of Christendom, the followers of Jesus were horrified by the pagan custom of abortion and exposure of infants to the elements (i.e., infanticide). The Didache represents a community of Jewish Christians who wanted a more obvious prohibition against abortion than what the New Testament already offered. It is one thing to teach the concept of life by example (see Deut. 30:19-20), but another to do so explicitly.
Personhood in the Womb
Moses, the author of Genesis, wrote, "So God created humankind in his own image, in the image of God he created them; male and female he created them" (Gen. 1:27). Theologians give this doctrine the fancy Latin title imago Dei, the "image of God." The implication is that God made human beings in his likeness to be good stewards of his creation—we are God's best achievement (cf. Ps. 8:5-7; see "Humankind & Ancestral Sin"). Though Augustine of Hippo (AD 354–430) believed humankind lost its imago Dei when Adam and Eve rebelled against God and inherited original sin, this was not the teaching of the apostles: "With the tongue we praise our Lord and Father, and with it we curse human beings, who have been made in God's likeness" (James 3:9). If it is wrong to abuse someone, how much more is it to murder one?
The most explicit verses in scripture that imply the personhood of a child in the womb come from Psalm 139:
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. My frame was not hidden from you when I was made in the secret place, when I was woven together in the depths of the earth. Your eyes saw my unformed body; all the days ordained for me were written in your book before one of them came to be (13-16).
To further the point, both the prophet Jeremiah and Paul of Tarsus witnessed how God planned their lives and vocations before birth (see Jer. 1:5; Gal. 1:15; Eph. 1:3-4). He does so for all of us, especially Christians who obey him. When Mary of Nazareth visited her cousin Elizabeth, the prenatal John the Baptist leaped in her womb for the joy of Jesus' conception (see Luke 1:41-44).
Many abortion proponents use arguments about personal agency and independence to silence their critics about the morality of abortion. Simply put, they believe a woman should be allowed to do whatever she wants with her body. However, the scriptures address this for both men and women: "Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received from God? You are not your own; you were bought at a price. Therefore honor God with your bodies" (1 Cor. 6:19-20). Yes, our bodies belong to God since he created them in the first place. Human beings only have a limited amount of free will, which is compatible with God and the laws of nature. The concept of libertarian free will—that is, choice without consequence—is impossible (see "God's Will & Our Free Choices").
Abortion: Needless Sacrifices
The article "Netherworld: Down to Death" mentions the ancient pagan sacrifices of children to the idol Molek, especially in the Hinnom Valley (pictured above). This evil spread to the Hebrews by cultural infusion:
[The Israelites] mingled with the nations and adopted their customs. They worshiped their idols, which became a snare to them. They sacrificed their sons and their daughters to false gods. They shed innocent blood, the blood of their sons and daughters, whom they sacrificed to the idols of Canaan, and the land was desecrated by their blood (Ps. 106:35-38).
Most abortion proponents deny that fetuses in the womb are "sons" or "daughters" because they reject their personhood. However, this is an argument from silence, focused more on the convenience of a woman's perceived conflict with her goals versus motherhood—such a conflict does not have to exist. The psalmist wrote, "Children are a heritage from the LORD, offspring a reward from him" (Ps. 127:3). Likewise, the ancient pagans sacrificed their children to Molek for socioeconomic gains, believing that this idol would bless them for their dutiful obedience. However, God has never taught Jews or Gentiles to sacrifice children to him. Even in the tragedy of Abraham and Isaac (see Gen. 22:1-19), his point was to forbid the practice.
The scriptures also deny the validity of abortion for disabilities: "The LORD said to him, 'Who gave human beings their mouths? Who makes them deaf or mute? Who gives them sight or makes them blind? Is it not I, the LORD?'" (Exod. 4:11). Again, this is a debate from the convenience of not seeing a person made in God's image, or having to care for their needs.
Interpreting the Texts
Sometimes, abortion proponents use verses in Exodus 21:22 and Numbers 5:12-31 to suggest that the Bible permits abortion. Compare the translations of the New International Version (NIV) to the Orthodox Jewish Bible (OJB) for the Exodus verse here:
If people are fighting and hit a pregnant woman and she gives birth prematurely, but there is no serious injury, the offender must be fined whatever the woman's husband demands, and the court allows.
If men fight and hurt an isha harah [H802, H2030; "pregnant woman"] so that she gives birth prematurely but not with any injury; he shall be surely punished, according to the ba'al haisha [H1167, H802; "wife's master"] will assess a fine upon him; and he shall pay as the judges determine.
The NIV translators understood the Hebrew phrase "to go forth" (veyatzu yeladeyha; H3318, H3206) to imply a woman giving birth to a premature baby due to injury. Likewise, Phillip E. Goble, the Messianic Jewish interpreter of the OJB who speaks Hebrew, realizes the original grammar suggests premature birth instead of miscarriage. The Jewish authors of the Septuagint (i.e., the Old Testament in ancient Greek) understood it this way: "If two men strive and smite a woman with child, and her child be born [Greek: exelthē; "come forth;" G1831] imperfectly formed, he shall be forced to pay the penalty: as the woman's husband may lay upon him, he shall pay with a valuation. But if it is perfectly formed, he shall give life for life" (see here). Incidentally, the "pro-choice" proponents who say Exodus 21:22 refers to a miscarriage—called "spontaneous abortion" by the medical community—do so to justify elective abortion. Hence, liberal churchgoers prefer translations like the Common English Bible (CEB) or the New Revised Standard Version (NRSV), which render the verse to describe "miscarriage" rather than "premature birth." The Messianic Jewish translators of the Tree of Life Version (TLV), who speak Hebrew, interpret Exodus 21:22 this way:
If men fight, and hit a pregnant woman so that her child is born early, yet no harm follows, the one who hit her is to be strictly fined, according to what the woman's husband demands of him. He must pay as the judges determine.
The correct interpretation depends on whether the reader views the child or the mother as the subject or object of the sentence. Given the overall context, the child is the subject since the price of their life is the matter at hand (e.g., "fined what the woman's husband demands"). The passage concerns reimbursement and compensation for various criminal or civil violations. Simply put, the Law of Moses compensated the husband for the life of his unborn child. However, it also suggests that the accidental death of a fetus is a different matter than a deliberate death—murder. The writer of Exodus 21:22 was answering whether the unborn child's life is worth compensation. The answer to this question was "yes," though the premise was more about their economic value rather than intrinsic. However, the verse is more consistent with the pro-life side than the pro-choice one.
The second passage in question is Numbers 5:11-31, which deals with a man who believes his wife committed adultery against him. According to the Law of Moses, he was to present her before the Levitical priests in the temple before God. The priests gave her "bitter water" to drink. If she was innocent of adultery, then she was free to go. However, if she was guilty:
If she has made herself impure and been unfaithful to her husband, this will be the result: When she is made to drink the water that brings a curse and causes bitter suffering, it will enter her, her abdomen will swell, and her womb will miscarry, and she will become a curse (Num. 5:27).
Abortion proponents claim this to be a scriptural rite of abortion. Their most obvious error is the assumption that the mixture of water, dirt, paper, and ink is an abortifacient—a rather unscientific conclusion that defies common sense. The mixture itself was harmless; the harm done to the unfaithful wife was an act of God's sovereignty. This consequence was not unlike when the prophet Nathan told King David that his first son with Bathsheba would die because he disobeyed God (see 2 Sam. 12:14-16). Notice that scripture never attributes the miscarriage in Numbers 5 or the death of David's illegitimate son to God himself. Instead, the texts narrate these results as the natural consequences of sin.
Therefore, abortion proponents are incorrect when they assume a connection between modern abortion methods and the bitter-water rite in the Bible. Why? Because the ritual of induced miscarriage was a consequence of divine law, caused by a water mixture that was itself harmless. A modern abortifacient harms a preborn baby by design; it can only kill and not preserve. Modern abortion defies God's will, whereas the bitter-water rite performed by an ordained priest invoked it. We know God wants us to choose life, especially by making moral choices. The main lesson in Numbers 5 is how sin leads to needless death and that evildoers cannot use this rite made necessary by sin to justify another sin like abortion.
Conclusion
In conclusion, examining the historical and theological perspectives on abortion within the context of the Bible offers valuable insights into the complexity of this issue. The scriptural mandate to "choose life" underscores a fundamental respect for the sanctity of human life that transcends cultural and temporal boundaries. The Didache, as an early Christian text, provides a clear condemnation of abortion and infanticide, reflecting the deep concern among early believers for the protection of the vulnerable. While contemporary debates surrounding abortion often center on political and legal frameworks, it is essential to recognize the ethical and moral dimensions that have been woven into Christian doctrine for millennia. The recognition of abortion as contrary to the principles of justice and compassion is not confined to any particular era but has resonated throughout history, informing the conscience of individuals and communities across diverse faith traditions. Ultimately, this exploration invites us to consider abortion not merely as a matter of personal choice or legal regulation but as a profound ethical question that calls us to uphold the inherent dignity and worth of every human life. In doing so, we honor the timeless wisdom of ancient texts while striving to navigate the complexities of contemporary realities with empathy, understanding, and a commitment to promoting the flourishing of all individuals, born and unborn.
Prayer
Lord Jesus the Messiah, who took little children into your arms and blessed them: Bless the children of this family so that they may grow up in godly fear and love. Give them your strength and guidance daily so they may continue in your love and service to their lives. Grant this, blessed Savior, for your own name's sake. Amen.
Bibliography
The Book of Common Prayer. Huntington Beach, CA: Anglican Liturgy Press, 2019. p. 77. http://bcp2019.anglicanchurch.net/wp-content/uploads/2019/08/BCP2019.pdf.
Chance, Nynia. "Biblical Abortion: A Christian's View." McLean, VA: Rewire News Group, 2012. https://rewire.news/article/2012/06/03/biblical-abortion-christians-view-1.
Garrison, Jeff. "Exodus 21:22." Interlinear Study Bible. Gdańsk, Poland: StudyLight, 2022. https://www.studylight.org/interlinear-study-bible/greek/exodus/21-22.html.
Goble, Phillip E. Orthodox Jewish Bible. New York: AFI International, 2011.
Koukl, Greg. "Bioethics: What Does Exodus 21:22 Say about Abortion?" Signal Hill, CA: Stand to Reason, 2010. https://www.str.org/w/what-does-exodus-21-22-say-about-abortion-?p_l_back_url=%2Fna%3Fq%3Dwhat-does-exodus-21-22-say-about-abortion-publications.
Lowery, Rick. "Abortion: What the Bible Says (and Doesn't Say)." HuffPost. New York: BuzzFeed, Inc., 2012. https://www.huffpost.com/entry/abortion-what-the-bible-says-and-doesnt-say_b_1856049.
McDaniel, Thomas F. "The Septuagint has the Correct Translation of Exodus 21:22–23." Internet Links for Seminarians and Clergy. St. Davids, PA: Palmer Theological Seminary, 2012. http://tmcdaniel.palmerseminary.edu/LXX_EXO_%2021_22-23.pdf.
"Miscarriage." MedlinePlus Medical Encyclopedia. Bethesda, MD: National Library of Medicine. https://medlineplus.gov/ency/article/001488.htm.
Roberts, Alexander, and James Donaldson, trans. "Didache." Peter Kirby, edited by Early Christian Writings, 2001. http://www.earlychristianwritings.com/text/didache-roberts.html.
Smith, Henry B. "Canaanite Child Sacrifice, Abortion, and the Bible." The Journal of Ministry & Theology 7, no. 2 (Clarks Summit Univ, 2013): 90–125. Akron, PA: Associates for Biblical Research, 2019. https://biblearchaeology.org/research/contemporary-issues/4375-canaanite-child-sacrifice-abortion-and-the-bible.
Sprinkle, Joe M. "The Interpretation of Exodus 21:22–25 (Lex Talonis) and Abortion." Westminster Theological Journal 55 (Westminster Theological Seminary, 1993): 233–53. https://pdfs.semanticscholar.org/7753/f08b4403fde53865cb58a30812f0be3b318d.pdf.
Comments