In the Old Testament, the Bible uses the same Hebrew words to describe the pre-born child, infants, and children. In the New Testament, the same Greek words also describe the pre-born child, infants and children which indicates a continuity from conception to childhood and on into adulthood.

The Greek word brephos is often used of the newly-born, infants, and older children (Lk. 2:12,16; 18:15; 1 Pet. 2:2). For example, in Acts 7:19 brephos refers to the children killed at Pharaoh’s command. But in Luke 1:41, 44 this same word is used of John the Baptist while he was yet in the womb, a pre-born infant.

In God’s eyes he was indistinguishable from a child. The biblical writer also informs us that John was filled with the Holy Spirit while still in his mother’s womb, indicating personhood (Lk. 1:15). Even three months before birth, John could miraculously recognize Jesus in Mary’s womb (Lk. 1:44).

In addition, the Greek huios means "son" but is used in Luke 1:36 of John the Baptist’s existence in the womb before birth (at six months).

The Hebrew word yeled is usually used of children (i.e., a child, boy, etc.). But in Exodus 21:22 it is used of a child in the womb. In Genesis 25:22 the word yeladim (children) is used of Rebecca’s children struggling while in her womb. In Job 3:3, Job uses the word geber to describe his conception: "A man child is conceived." But geber is a Hebrew noun that is usually translated as "man," "male," or "husband." In Job 3:11-16, Job equates the pre- born child with kings, counselors, and princes.

All these Scriptures and many others indicate that God does not make a distinction between potential life and real life, or in delineating stages of personhood—namely, between a pre-born infant in the womb at any stage and a born infant or child. The Scripture repeatedly assumes the continuity of a person from conception to adulthood. In fact, no separate word is used exclusively of the pre-born that will permit it to be distinguished from an infant as far as its personhood and value are concerned.

Further, God Himself relates to the unborn as persons. In Psalm 139:16 the Psalmist says concerning God, "Your eyes saw my unformed body." The writer used the word golem, translated as "body" or "substance," to describe himself while he was in the womb. He uses this term to refer to God’s personal care for him even during the first part of the embryonic state (from implantation up to the first few weeks), the state before the fetus is physically "formed" into a miniature human being. We know that the embryo is "unformed" for only four or five weeks. In other words, even in the "unformed body" stage of gestation (0-4 weeks), God says that He is caring for and molding a child (Psa. 139:13-16).

Other Scriptures also indicate that God relates to the fetus as a person. Job 31:15 says, "Did not he who made me in the womb make them? Did not the same one form us both within our mothers?"

In Job 10:8, 12 we read, "Your hands shaped me and made me. [You] clothed me with skin and flesh and knit me together with bones and sinews.

Psalm 78:5, 6 reveals God’s concern over "the children yet to be born."

Psalm 139:13-16 states, "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.... 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."

These Scriptures reveal that personal pronouns are used to describe the relationship between God and those in the womb.

These verses and others (Jer. 1:5; Gal. 1:15,16; Isa. 49:1,5) show that God views the pre-born children in the womb as persons. No other conclusion is possible. We must agree with theologian John Frame, "There is nothing in Scripture that even remotely suggests that the unborn child is anything less than a human person from the moment of conception."¹

In light of the above we must concede that those Scriptures which indicate human life belongs to God, not to us, prohibit abortion. The Bible teaches that people ultimately belong to God because all men are created by Him.

The Scriptures teach that men are "the offspring of God" (Acts 17:29) and that "in Him we live and move and exist" (Acts 17:28). Malachi could ask, "Have we not all one Father? Did not one God create us?" (Mal. 2:10).

The Scriptures teach that God "Himself gives to all life and breath and all things" (Acts 17:25) because He "made the world and all things in it" (Acts 17:24). Understanding this, Isaiah could say "O Lord, Thou art our Father, we are the clay, and Thou our potter; and all of us are the work of Thy hand" (Isa. 64:8).

The psalmist could also say, "The earth is the Lord’s, and everything in it, the world, and all who live in it" (Psa. 24:1).

Further, the Scriptures teach, "Your hands made me and formed me" (Psa. 119:73) and "The Lord.... forms the spirit of man within him" (Zech. 12:1).

God Himself makes the statement, "Behold, all souls are Mine; the soul of the father as well as the soul of the son is Mine" (Ezek. 18:4).

Since all life was created by God and belongs to Him, no one has the right to kill something God has created (Ex. 20:13).

Scriptures also teach we must defend and protect the weak, the defenseless, the innocent, the needy. This surely includes unborn children. Consider the following Scriptures which indicate God’s concern for those who cannot speak on their own behalf.

The Bible has many Scriptures like this. There can be no doubt that they also apply to the innocent unborn who are the most defenseless, innocent, and needy. Indeed, God will hold us accountable for their welfare:

In fact, numerous Scriptures condemn the killing of innocent life (Prov. 6:1-19; 12:6; Deut. 19:10; 27:25). Many of the following Scriptures apply to those who perform abortions.

Can one imagine Jesus accepting the idea of abortion? Did He not teach: "See that you do not despise one of these little ones, for I say to you, that their angels in heaven continually behold the face of My Father who is in heaven.... Thus it is not the will of your Father who is in heaven that one of these little ones perish" (Matt. 18:10, 14).

Another way to decide whether abortion is a justifiable practice is to think through the implications of the Incarnation of Jesus Christ. The question is, at what point was the personhood of Jesus present?

In brief, it had to be present at the point of conception. Both the New Testament and the doctrinal creeds of the church affirm that God became man at the point of conception. The eternal Son of God became incarnate in Mary’s womb. Christ’s personal history on earth began not when He was "born of the virgin" but when He was "conceived by the Holy Spirit" (Lk. 1:31, 35).

It is significant that God chose to begin the process of Incarnation at the point of conception rather than at some other point. But Christ "had to be made like His brethren in all things" (Heb. 2:17); His human history, like ours, had to begin at conception.

Lawyers Herbert T. Krimmel and Martin J. Foley argue that because Jesus was fully present at conception so must every other person be as well:

Finally, the Bible teaches that the fetus in the womb at any stage is valued as highly as any adult life. Where does the Bible teach this? Exodus 21:22-25 states,

Distinguished Jewish exegete Umberto Cassuto interprets and translates Exodus 21:22-25 in his celebrated Commentary on the Book of Exodus:

Keil and Delitzsch in their Old Testament commentary on the book of Exodus explain that the passage demands exactly the same penalty for injuring the mother as the child.⁴ There is absolutely no ground to differentiate between the mother or the child in this context if we keep to the rights of language.

Distinguished Hebrew scholar Dr. Gleason Archer has stated about this passage:

The sixth commandment, "Thou shalt not kill" (the Hebrew is "murder") refers to every act of murder: child, wife, husband, stranger, self, etc. Since it is scientifically established that the fetus is a human being, the commandment applies to abortion as well. "Thou shalt not kill" is equivalent to "Thou shalt not commit abortion."

All of the above and a great deal more Scriptures indicate that the Bible is not silent on abortion. To the contrary, a biblical understanding of God, man, procreation and conception, gestation, and life itself reveals that far from being silent on abortion, the Bible implies that abortion is a crime against both God and man.