This Is a Human Life: Be Confident

July 16, 2022

This Is a Human Life: Be Confident

In light of the Supreme Court’s overturning of Roe v. Wade on June 24, there has been monumental uproar by advocates for abortion. The tone and demeanor of these advocates can be frightening and maybe even tempt a Christian to reconsider a pro–life view; especially as the Bible is even being used to justify abortion.

But no matter the noise, the accusations, the fear tactics, or even Scripture passages employed, I want you to remember…

this is a human life—be confident! Here are three ways to be confident.

1. Be confident biblically.

What is that in the womb of the mother? Scripture is clear. This is a creation of God. David, inspired by the Holy Spirit, says, “You created my inmost being; You knit me together in my mother’s womb. I praise You because I am fearfully and wonderfully made… (Psalm 139:13–14a)” Clearly, God forms the child in the womb.

Furthermore, God knows the child in the womb. Yahweh speaks to Jeremiah and tells him, “Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations (Jeremiah 1:4–5).”

Moreover, God calls the baby by the same terms both in and outside the womb. Luke (1:41) tells us, “When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit.” The Greek word for baby here—brephos—is used for an unborn child in the womb. This same word is used to describe an infant (Acts 7:19) and a small child (Luke 18:15). The Old Testament reflects this understanding of babies in and outside the womb. In Genesis 25:22–23, Yahweh responds to Rebekah revealing to her the future of her two children within her. In v. 22, God calls her children—the ones still within her womb—by the plural Hebrew word for son. That Hebrew word—ben—is used over 4,000 times in the Old Testament to refer to men and groups of men outside the womb.

God creates the child in the womb. God knows the child in the womb. And God calls the unborn babies and the already born babies by the same term. Clearly, this is human life!

2. Be confident scientifically.

The process of gametogenesis and fertilization reveal the baby to be a unique human being.

Gametogenesis refers to the process of producing sperm and eggs from primitive germ cells. These germ cells have 46 chromosomes each (which carry genetic information), but through the process of myosis are cut in half and end up with 23 chromosomes. After the sperm and eggs mature through gametogenesis, they are then fertilized into a unique one–of–a–kind human being with their own 46 chromosomes. Dr. Diane Irving (PhD) describe this as a radical process from possessing human life (in gametogenesis) to being a “whole living being” (through fertilization/conception).1 Wayne Grudem comments on Dr. Irving’s article saying that, “the distinct genetic identity of the unborn child shows that he or she is far different (in every single cell of the child’s body!) from any part of the mother’s own body (for every cell of the mother’s body contains the mother’s DNA, not the child’s).”2

3. Be confident Apologetically.

As you encounter arguments for abortion, both new and old, there is good reason, sound logic, and biblical evidence to defend your position. Here are two arguments to be aware of.

First, some may argue that the Bible supports abortion in light of Exodus 21:22–25. In sum, these verses describe what is to happen if two men are fighting and one of them accidently strikes a woman with child. If the woman is hit causing a premature birth and there is no harm, then the culprit is to pay a fine. If however, there is injury, then it is life for life, eye for eye, etc. The confusion happens with the phrase “gives birth prematurely.” Some have argued that the idea is a miscarriage. So the argument goes like this: if the woman is hit and miscarries causing the baby to die, then only a fine is paid. Thus, the baby does not have the full human or legal status as the living. There is good reason to reject this as a miscarriage. A literal translation renders the Hebrew phrase as “gives birth,” not miscarriage. There is another word for miscarriage (shakal),which is not used here, and the Hebrew word for “gives birth” (yasa) is connected to live birth.3

It seems that requiring a fine for a baby born prematurely is to render monetary help. Gleason Archer says, “Monetary damages usually are required when a baby is born prematurely, for there are apt to be extra expenses both for medical attention and for extra care.”4 But if there is injury, it is a tit for tat response. So, whether the mother and/or presumably the baby is injured, there is an accounting. This passage does not affirm abortion or the inequality of the baby in the womb. It rather protects the woman and her pregnancy in the case of accidental harm as well as limits the judicial response.

Second, some may argue that the baby is in fact a human, but one that does not possess personhood. As such, the baby does not have equal rights as other human beings. To remove personhood from humanity is a clever argument, but nevertheless a false one. Biblically, there is no differentiation between personhood and being human. David understood God as making “me” and that me includes personhood. Scientifically, it makes the most and clearest sense to see personhood attached to being human. For there are no indicators after fertilization or conception in which personhood distinctly happens. Attempts to do so find great difficulty. To claim personhood at the baby’s sense of pain, brain activity, or viability do not provide solutions, as these run into issues with people alive today.

The abortion conversation and its supporting advocates will likely be around until the return of Christ. As we wait for His return remember…

this is a human life—be confident!

1Dianne N. Irving, “When Do Human Beings Begin?” Catholic Education Resource Center,, as cited in Wayne Grudem, Christian Ethics: An Introduction to Biblical Moral Reasoning (Wheaton, Illinois: Crossway, 2018), 571.

2Wayne Grudem, Christian Ethics: An Introduction to Biblical Moral Reasoning (Wheaton, Illinois: Crossway, 2018), 572.

3Scott B. Rae, Moral Choices: An Introduction to Ethics, 4th Ed. (Grand Rapids MI: Zondervan, 2018), 138.

4Gleason L. Archer, Encyclopedia of Bible Difficulties (Grand Rapids: MI: Zondervan Publishing House, 1982), 248.