The Bible Doesn’t Endorse Abortion, Christians Must be Pro-Life
As part of my attendance at the 2026 National Right to Life Conference that took place in Arlington, Virginia earlier this year, I had the opportunity to attend a number of excellent presentations. One discussion of particular interest was given by Samuel D. Green, the founder, President, and General Counsel of Reason for Life, an organization dedicated to the protection of pre-born children. It was entitled “What God Says about Abortion: A Biblical Case for the Sanctity of Life,” and involved a careful reading of various Bible passages from a lawyer’s perspective.
Reading the Bible
Not everyone sees living and growing children in the womb as “human beings.” In addition, some individuals who attend church on a regular basis claim to be unsure of the status of the unborn/pre-born because they have been taught, or are under the belief, that the Bible does not mention nor make reference to the topic of “abortion” (note that this is an extremely literal interpretation, which assumes that every act not specifically mentioned as prohibited is necessarily allowed).
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Both Protestants and Catholics have been known to make these arguments, although because the language of the Catechism of the Catholic Church provides an answer that is unquestionably clear (see, for example, CCC 2270-2275), for Catholics this argument necessarily falls completely flat. Nevertheless, if we are focused only on the language found in the Bible, and whether you are Catholic or Protestant, we as Christians are all fully aware that each and every word was carefully chosen (by God) for our instruction, and that the language which was intentionally selected by Our Creator is not arbitrary.
Because lawyers are trained to read laws and regulations and to consider language very carefully, and given that as a result of their training they tend to attach significance to every word that is used (and also to appreciate words that could have been used, but were not), their background can be helpful in conducting a careful reading of the Bible. In order to address the Bible’s position on abortion, and with the help of his legal education, Mr. Green shared the following instructive and enlightening points which are summarized below.
Food for Thought
In Luke 1:36, when the archangel Gabriel is speaking to the Virgin Mary, it was announced to her that Mary’s relative (Elizabeth) had also “conceived a son” (i.e., John the Baptist). It is important to note that it was a “son” that was conceived, and not a future son, a potential son, or soon-to-be son.
Later, in Luke 1:43, when the Virgin Mary visits her relative Elizabeth, Elizabeth refers to Mary as “the mother of my Lord.” Here it is important to observe that the reference is to the “mother” of her Lord, as opposed to the future mother of her Lord.
In Genesis 25:22, the Bible says in reference to the brothers Jacob and Esau (who were the sons of Isaac and Rebekah and the grandsons of Abraham) that “…the children in her womb jostled each other…” The reference to the not-yet-born Jacob and Esau struggling as “children” against one another could not be any clearer. Moreover, Genesis 25:24 also clarifies that “there were twins in her womb,” and not potential twins, future twins, or soon-to-be twins.
In the Book of Judges it is noted that Sampson, a legendary Israelite warrior, became a Nazarite (i.e., an individual set apart for divine service) even before he was born. Specifically, in Judges 13:5 it says “…for this boy is to be consecrated to God from the womb.”
This passage without question indicates Sampson to be a person from the womb, and that he was a “boy” (i.e., a person) prior to his birth. This fact cannot be dismissed as mere poetry or hyperbole, as Sampson’s mother was commanded (in Judges 13:4) to follow the dietary rules of the Nazarites so that Sampson would be permitted to follow these same rules while in utero.
It’s All Greek to Me
With regards to the New Testament, the original language was written in Koine Greek (the common dialect that was spoken across the Eastern Mediterranean from roughly 300 BC to 300 AD). When analyzing translations into English (or any other language), it must be acknowledged that there is more to it than just vocabulary alone, as sometimes words can be used in either uncommon or common ways. Words can often mean the same thing, but the context and the mindset of the speaker/writer must also be taken into consideration.
In his presentation, Mr. Green found the original Greek wording from which the English translation to be both relevant and instructive, for as it turns out, when considering the language used to describe pre-born/unborn and newborn infants in its original text, its intended meaning becomes quite clear.
As used in the original version of the New Testament, the Greek word βρέφος (brephos) denotes a human being at the earliest stages of life, and the term includes both prenatal life (i.e., the pre-born/unborn) and postnatal life (i.e., newborns and very young infants).
Because this word speaks to: 1) life in the womb; and 2) life in the cradle without distinction, when used in Luke chapters 1 and 2 (Luke 1 references the unborn child and Luke 2 references the child in the manger), it confirms one continuous human reality from conception to infancy. The point to be made here is that the original language used in the Bible is consistently clear in the above instance and does not leave any room for doubt.
More Food for Thought
Given time constraints, only a limited amount of time was available for Mr. Green to provide illustrative examples in his presentation. Had there been more time, the discussion might also have referenced the Gospel of Matthew, which is also instructive. Specifically, in 1:18 the Virgin Mary is found with “child,” in 1:20 it is noted that this “child” has been conceived in her, and in 1:23 the language indicates that she shall be with “child.”
It should also be appreciated that our own Declaration of Independence follows the same logic as the Bible. It clarifies that people are not “born” equal, but rather are “created” equal (i.e., equal from conception, or possibly earlier from God’s unique perspective). Furthermore, even the U.S. Supreme Court—in the original Roe v. Wade decision—acknowledged that if personhood for the unborn were to be legally established under the laws of the United States “…the fetus’ right to life would then be guaranteed…”
The Bible’s Absence of a Reference to Abortion: An Explanation
From a logical, as well as a legal perspective, the above examples thus explain why there is no need for the Bible to specifically reference the practice of abortion. That is, since we are all considered as children, babies, sons/daughters, and/or persons while in the womb, then there is no need to impose a separate and unique law that instructs mothers and fathers not to end our lives during our temporary period of dependency.
Moreover, it is also true that God, who views us from outside of both time and space (which were concepts that He created exclusively for us), would not be expected to differentiate people from a timing perspective, but rather would necessarily be expected to view both the born and the pre-born as complete human beings and/or persons.
In all cases, we can appreciate that God has applied His will and taken the affirmative action to form a soul and to create a unique life, with His own intentional and specific (albeit mysterious) purpose in mind.
I wish to thank Samuel Green for collecting and sharing his enlightening and eye-opening thoughts on the true status of the pre-born/unborn from a Biblical perspective. His organization, Reason for Life, encourages church leaders to recognize the importance of sharing the truth, provide resources, and deliver persuasive messages that use the Bible, science, and logic to show that we must value and protect pre-born/unborn children.
For those who might be interested, please click here to access various resources, including Pro-life sermons, flyers for pastors, and other Pro-life training materials.
