My daughter arrived from school saddened because one of her friends was pregnant. I am proud of my daughter; on numerous occasions, she has warned her friend about where the life she's chosen is leading. Now, three weeks later, my daughter has learned that her friend had an abortion. Again, we are devastated; now, because someone we know has taken the life of an innocent, unborn child. I must ask loudly, "What are we teaching our children?" Is there no morality, no instruction regarding the value of human life? These questions continue to plague our political leaders, but this isn't a political issue, it is a moral issue that involves our families and what is right or wrong before God.
On January 22, 1973 the United States Supreme Court ruled in favor of legalizing abortion. During that year, 750,000 legal abortions were performed in this country. In 1974, there were 900,000 legal abortions. There is no reason to believe that these statistics have not continued to increase. In fact, between 1973, when the Supreme Court legalized abortion nationwide, and July 1984, at least 10 million unborn babies were legally killed. In contrast, about 500,000 American soldiers were killed in the Civil War, and about 400,000 in World War II. We could continue with statistics, but figures become obsolete about as fast as ink dries on paper. These, however, should suffice to show the existing problem that continues to grow.
The abortion controversy rests with the question, "does life begin before or after birth." From the creation account, we learn that God made man in "God's own image" (Genesis 1:26-27). Man is like God in that he has an eternal spirit, given to him by God (Zechariah 12:1; Ecclesiastes 12:7). God is the "father of our spirits" (Hebrews 12:9). Because we are unique, we respect the sanctity of human life (Genesis 9:6). Can we show, from the Bible, that the unborn child has a God-given spirit, for life; can we recognize the unborn child as a live, human being? If so, it would seem that the axe is laid at the root of the abortion issue.
Luke 1:36-44 teaches that John was a "babe" and that he "leaped" in his mother's womb. "This is the sixth month with her... The Babe leaped in her womb... The Babe leaped in my womb. " (Luke 1:36,41,44). In this passage, there are two indications that the unborn infant possesses human life. He "leaped" (movement indicates life), and he is called a "babe" (Greek, brephos). In the New Testament, this Greek word is used to identify a human infant, either born or unborn. (Arndt and Gingrich, A Greek-English Lexicon, p. 146). See also Luke 2:12,16; 18:15; Acts 7:19; 2 Timothy 3:15; 1 Peter 2:2). It is especially noteworthy that Luke, qualified both by profession (Colossians 4: 14 "Luke, the beloved physician") and by inspiration, used this same word to describe the infants put to death in ancient Egypt by command of Pharaoh. "They cast out their young children (Greek, brephos) to the end that they might not live" (Acts 7:10). Had the parents of John the baptizer secured an abortionist's services during the sixth month of Elizabeth's pregnancy, they would have done the same thing done by Pharaoh, and recorded in Exodus 1:15ff; they would have been casting out their "babe" (Greek, brephos) to the end that he "might not live."
While Jacob and Esau were in Rebekah's womb, they were living children. "The children struggled together within her" (Genesis 25:22). The language shows that the life in a woman's body is a child, a human being. Whether in the womb or in the crib, before delivery or after delivery, he is an innocent, dependent human being.
Job asked, "Why died I not from the womb? Why did I not give up the ghost when I came out of the belly?" (Job 3:11) Job could not "give up" what he did not have. Yet, he argues that had he died, he would have been "at rest with kings and counselors of the earth" (vs.13-14). If he had been "as an hidden untimely birth" (miscarriage), he would have been where "the weary be at rest" (vs.16-17). In Job 10:18-19, Job continued by wishing he had "given up the ghost, and no eye had seen (him)." Can one give up what he does not have?
God knew Jeremiah before his birth: "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations" (Jeremiah 1:5). Jeremiah could have been killed before birth. "...Because he slew me not from the womb; and so my mother would have been my grave, and her womb always great. Wherefore came I forth out of the womb to see labor and sorrow, that my days should be consumed with shame" (Jeremiah 20:17-18)? Jeremiah clearly refers to the possibility of killing a child before birth. The Psalmist considered the Lord's watch over his development in his mother's womb. (Psalm 139:13-16).
Some argue, from Exodus 21:22-24, that the fetus in the mother's womb is not yet a child; therefore, those who seek scriptural justification for abortion rely on this passage more than any other. This passage tells of two men who are fighting, and in their struggle, a pregnant woman is accidentally hurt and her fruit (the unborn) departs. This passage is discussing accidental miscarriage, not a deliberate abortion, and certainly not a difference in punishment, based on the value of the lives. The mother was hurt to the extent that it resulted in her having a miscarriage. Please note: if, due to these violent acts, the child was born prematurely and lived, a fine would be imposed because of the danger involved. If, however, harm occurred, either the death of the unborn child or the death of the mother, the penalty would be "life for life." The life of the born and the unborn are equally precious in God's sight. For what it is worth to this study, the Hebrew word yeled is also translated child, son, youth (Theological Wordbook of the O.T., Vol. 1, p. 378). The same word (yeled) that refers to the unborn child also describes the child after birth (Cf. Genesis 21:8; Exodus 2:3,10). This passage does not support abortion on demand.
The question raised when abortion is considered, "When does life begin?" also prompts the question, "When does death occur?" To answer one is to answer the other. Scripturally, death is defined as the separation of the human spirit from the body (James 2:26; Ecclesiastes 12:7). Certainly, a child may die at birth (or before), but as long as he is alive, the human spirit is within him; for without the spirit, his little body would be lifeless. If death occurs when the spirit departs the body, life exists when the spirit and body are together. The above passages certainly confirm that life exists in the womb.
Life is a gift from God. "He giveth life and breath to all things" (Acts 17:25). Solomon said: "There are six things which Jehovah hateth; yea, seven which are an abomination unto him: haughty eyes, a lying tongue, and hands that shed innocent blood" (Proverbs 6:16-17). God's word still teaches "Thou shalt not kill" (Exodus 20:13; Romans 13:9); literally, "Thou shalt do no murder." To deliberately take human life, without provocation or just cause, is murder. "But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part (shall be) in the lake that burneth with fire and brimstone; which is the second death" (Revelation 21:8). Abortion intentionally kills a human being. The abortion victim is totally innocent, having done no wrong toward the mother, her doctor, or society. The conclusion of moral guilt is inescapable. The considerable gymnastics required to rationalize abortion as anything but taking a human life would be ludicrous, if they were not often put forward under socially impeccable auspices."
What can we do? Continue to instruct our young people in true moral values and biblical principles. Many abortions are the result of conception due to fornication or adultery. Paul simply said, "Flee fornication" (1 Corinthians 6:18). This will abort the abortions. (Seventy per cent of those who have abortions are unwed mothers). Perhaps, my daughter's friend will someday regret her decision to end the life of her unborn child. Perhaps, she will repent when she realizes the horrible consequences of her choices. However, let us be ready to help unmarried girls who are pregnant. Alternatives other than abortion are open to them. Human life, whether an infant unborn or born, is precious in the Lord's sight. May God give us strength, courage, and faith to fight this ungodly practice that has manifested itself in our schools. May God grant our sons and daughters the courage to deal with such pressures as they endeavor to complete their educations.