What does the Bible say about abortion?
Question 5008
Few issues provoke more heated debate than abortion. For many, it represents essential healthcare and women’s freedom; for others, it constitutes the taking of innocent human life. The question for us as believers is not what our culture says or what our political party says but what God says. While the Bible does not use the word “abortion,” it provides clear principles that speak directly to this issue. And what it says is both more serious and more hopeful than much of our contemporary discourse.
The Sanctity of Human Life
The Bible’s teaching on abortion flows from its broader teaching on the sanctity of human life. As we saw in our previous question, human beings are made in the image of God (Genesis 1:27), and this image is present from conception. Psalm 139 speaks of God’s intimate involvement in forming us in the womb; Jeremiah 1:5 speaks of God knowing us before birth; Luke 1 presents John the Baptist as a person capable of spiritual response while still in Elizabeth’s womb.
This means that the unborn child is not merely “potential life” or a “clump of cells” but a human being created by God and bearing his image. The protection afforded to human life by the sixth commandment, “You shall not murder” (Exodus 20:13), extends to the unborn.
Exodus 21:22-25
One passage often discussed in relation to abortion is Exodus 21:22-25: “When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman’s husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe.”
The interpretation of this passage has been debated. Some argue that “her children come out” refers to a miscarriage, with the fine applying to the loss of the foetus and the “life for life” applying only to harm to the mother. On this reading, the foetus has less value than the mother.
However, the Hebrew word yatsa (יָצָא), translated “come out,” is the normal word for childbirth, not for miscarriage (which would more likely use shakol, שָׁכֹל). The most natural reading is that the blow causes premature birth. If the child is born alive and unharmed, a fine is imposed for the recklessness. If there is harm, whether to mother or child, the lex talionis (“life for life”) applies. On this reading, the unborn child’s life is protected by the same standard as any other human life.
Even if the first interpretation were correct, it would not follow that abortion is permissible. The passage concerns accidental harm, not intentional killing. Accidental killing is treated differently from murder throughout the Mosaic law (Numbers 35:9-28).
The Historical Witness
The earliest Christians understood the biblical teaching to prohibit abortion. The Didache, an early Christian document from around AD 100, states clearly: “You shall not murder a child by abortion nor kill that which is born” (2.2). This was consistent with Jewish teaching as well; the Jewish philosopher Philo condemned abortion in strong terms, as did the Jewish historian Josephus.
The Church throughout history has maintained this position. The early church fathers, including Clement of Alexandria, Tertullian, and Basil of Caesarea, all condemned abortion. The Reformers agreed. This is not a recent innovation or a political position but the consistent Christian understanding for two thousand years.
Common Objections
Several objections are commonly raised against the pro-life position. Let us consider some of them.
What about cases of rape or incest? These situations are genuinely horrific, and our hearts should break for those who have suffered such evil. However, the child conceived through such violence is innocent of any crime. The rapist should be punished, not the child. Moreover, abortion does not undo the trauma; many women who have had abortions after rape report that it added grief and guilt to their pain. The better response is to surround these women with love, support, and practical help, allowing them to choose life for their child, whether through raising the child themselves or placing the child for adoption.
What if the mother’s life is at risk? When a pregnancy threatens the mother’s life, we face a tragic situation where both lives cannot be saved. Decisions in such cases are not about choosing between a valuable life and a non-valuable one but about navigating an impossible situation with the goal of saving as many lives as possible. Medical interventions to save the mother’s life, even if they result in the death of the unborn child, are not the same as elective abortion. The intention and the circumstances are fundamentally different. Thankfully, with modern medicine, such situations are increasingly rare.
What about bodily autonomy? While bodily autonomy is valuable, it has limits. We cannot use our bodies to harm innocent others. Moreover, pregnancy is not simply one body but two; the unborn child is not part of the mother’s body but a distinct human being temporarily residing within her. The unique nature of pregnancy places unique responsibilities on both mother and father.
What about women’s equality? True equality does not require the right to take innocent life. A society that tells women they can only succeed by killing their offspring has failed women profoundly. The better approach is to build a culture that supports mothers, provides paid leave, offers affordable childcare, and ensures that women are not penalised for having children. The pro-life position is not anti-woman; it is pro-woman and pro-child.
The Gospel and Abortion
The abortion issue must be addressed in light of the gospel. This means several things.
First, there is forgiveness for those who have had abortions or been involved in them. The blood of Jesus cleanses from all sin (1 John 1:7). Many women, and men, carry tremendous guilt over past abortions. The Church must be a place where they can find healing, not condemnation. The same grace that saves any sinner saves those who have participated in abortion.
Second, the gospel transforms how we speak about this issue. Yelling at women entering abortion clinics is not Christlike. Truth must be spoken, but it must be spoken in love (Ephesians 4:15). We are not in a culture war but a spiritual battle, and our weapons are prayer, love, and the proclamation of Jesus, not anger and self-righteousness.
Third, the gospel calls us to practical action. It is not enough to oppose abortion; we must provide alternatives. This means supporting pregnancy resource centres, offering assistance to struggling mothers, welcoming children into our families through adoption and fostering, and advocating for policies that make it easier for women to choose life.
Conclusion
The Bible teaches that the unborn child is a human being made in God’s image, known by God before birth, and worthy of protection. Abortion, the intentional taking of this innocent life, violates the sixth commandment and grieves the heart of God who creates each person. Yet the gospel offers hope: forgiveness for past sin, power to choose differently, and the vision of a community that truly values both women and children. May we be a Church that speaks the truth with courage, extends grace without measure, and works tirelessly to build a culture of life.
“Before I formed you in the womb I knew you, and before you were born I consecrated you.” Jeremiah 1:5
Bibliography
- Klusendorf, Scott. The Case for Life: Equipping Christians to Engage the Culture. Crossway, 2009.
- Alcorn, Randy. ProLife Answers to ProChoice Arguments. Multnomah, 2000.
- Davis, John Jefferson. Evangelical Ethics: Issues Facing the Church Today. P&R Publishing, 2004.
- Beckwith, Francis J. Defending Life: A Moral and Legal Case Against Abortion Choice. Cambridge University Press, 2007.
