The passage of Exodus 21:22–23 has been frequently brought up in discussions about abortion and the sanctity of life. It reads:
“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…” (Exodus 21:22–23 ESV)
This short passage deals with accidental violence against a pregnant woman that causes premature birth. At first glance, it may seem unclear how this relates to the issue of abortion. However, upon closer examination, these verses have some important implications for the biblical view of the unborn.
The Status of the Unborn Child
The first key observation is that the passage recognizes the unborn child as a life – it refers to the “children” who come out as a result of the blow. The Hebrew word used here (yeled) refers to children, offspring, or young ones. This demonstrates that the unborn child is not viewed as mere tissue or property, but as a living human person.
God cares about all human life, including the unborn child in the womb. The Bible regularly treats the unborn with the same value and dignity as those already born (see Psalm 139:13-16). Exodus 21:22-23 reinforces that the life in the womb possesses personhood from conception.
Protection for the Unborn
Second, this passage establishes legal protection for the unborn child. If the premature birth does not result in injury, the penalty is a fine. But if there is harm to either mother or child, the law of retaliation (lex talionis) applies – “life for life.”
The implication is that intentionally harming or killing an unborn child required severe punishment. The passage treats the child in utero as just as fully human as a child ex utero. The destruction of the fetus was considered murder and punishable as such.
God’s concern for justice for the unborn is clear in Exodus 21. He does not trivialize the loss of preborn life but upholds its sacred worth.
Personhood Based on Humanity, Not Location
Third, the text frames the unborn child’s status based on their humanity, not their physical location. The salient factor is that the fetus is an actual human life, not whether they have passed through the birth canal.
The passage does not present any developmental threshold the unborn must cross to be valued. From conception, the fetus is a living member of the human family worthy of protection.
The morality of abortion then does not hinge on how developed the child is or their physical location. God views all innocent human life as sacred, inside or outside the womb.
A High View of Prenatal Life
In summary, Exodus 21:22-23 presents a high view of prenatal life as human persons bearing God’s image. The unborn possess personhood based on their humanity from fertilization onwards. God demands justice for the defenseless fetus.
This aligns with the consistent biblical ethic of life which upholds the sanctity of life from conception to natural death. Although the Exodus passage focuses on accidental violence, the principles clearly conflict with elective abortion.
Exodus 21 in Historical Context
Beyond the text itself, the ancient historical context of Exodus 21 sheds additional light on its implications for abortion. This passage was applied for centuries in Jewish society to protect the unborn.
Around 150 BC, the Septuagint translation used the Greek term “form” or “shape” of a child, indicating concern even for the unborn in very early stages. The Mishnah, compiled around 200 AD, contains commentary affirming the humanity of the fetus.
Various rabbinic sources interpreted Exodus 21:22-23 as prohibiting abortion, including the Talmud. This was the dominant Jewish view for centuries. The passage was not perceived as pertaining only to incidental violence, but also elective abortion.
The early church agreed, treating abortion as homicide based in part on Exodus 21. The passage was understood to teach the humanity and personhood of the unborn long before modern abortion politics.
Exodus 21 in Ethical Application
While Exodus 21 immediately addressed accidental violence, its ethical principles clearly speak to intentional killing of the unborn through abortion:
- The fetus is a human person with intrinsic worth.
- Intentional destruction of the fetus requires just punishment.
- Personhood stems from one’s humanity, not location or development.
Some scholars point out the absence of explicit abortion prohibition in biblical law. However, this passage still yields moral guidance – protection of fetal life is right and destruction is wrong. Scripture affirms the personhood and dignity of the unborn throughout.
Some also contend Exodus 21 merely assigns financial penalty for aborting a fetus. But this ignores that lex talionis applied if any harm resulted to mother or child. The passage cannot support abortion’s legality, even if one interprets it as focusing only on accidental violence rather than intentional killing.
In conclusion, Exodus 21:22-23 powerfully underscores the humanity of the unborn. This informs the Church’s ethical defense of preborn life today.
New Testament Affirmations of Preborn Life
Beyond Exodus 21, the New Testament also affirms the sanctity of unborn life in several ways:
The Incarnation
Jesus entered the world as an embryo and fetus in Mary’s womb. The incarnation highlights God’s sovereignty over human life from conception onwards (Luke 1:39-45). Christ’s prenatal personhood repudiates notions that humanity emerges only at a certain stage of development.
John the Baptist
The account of John’s conception and the visitation of Mary indicates his preborn personhood. He responded to the presence of the incarnate fetus Jesus with joyful movement (Luke 1:41-44). This reaction revealed John’s own humanity in the womb.
Moral Status
New Testament authors uniformly regard the unborn as morally equivalent to infants, children, or adults (Luke 1:41, 44; Luke 18:15; 2 Timothy 3:15). Nothing indicates Scripture viewed preborn life as less valuable than post-birth life.
These points and others rule out any notion that the unborn represent sub-human life in the biblical view. Elective abortion is morally incompatible with Scripture’s high view of humanity before birth.
Addressing Counterarguments
Despite Exodus 21’s clear principles about prenatal life, some raise objections to apply the passage to abortion:
Focus on Accidents
It is true Exodus 21 initially addresses accidental violence. However, the passage still reflects moral norms about unborn human value that should inform views on intentional killing. And historically, Jews and Christians applied it as evidence against early term elective abortion.
No Explicit Abortion Ban
The absence of an explicit abortion prohibition is an argument from silence. The passage still shows abortion contradicts Scripture’s ethic of life. And its application in history confirms it was understood to oppose elective abortion.
Only Concerned with Mature Fetal Life
Some claim Exodus 21 pertains only to late term fetuses assumed to be viable outside the womb. But the passage focuses on humanity (yeled), not viability. Nothing indicates fetuses were viewed as less human based on development.
This argument relies more on modern notions of personhood based on physical attributes than the biblical view of continuous personhood beginning at conception.
No Deterrent Effect
Since the penalties only applied to accidental violence, some argue the passage could not effectively deter elective abortions. But this critique still ignores the fundamental morality that the humanity of the unborn is wrong to intentionally destroy.
The passage may offer less guidance for civil penalties, but it remains morally authoritative in its elevation of preborn life.
Exodus 21 Is Ambiguous
Given scholarly disagreement about Exodus 21, some consider the passage too ambiguous to clarify the ethics of abortion. But simply highlighting differing interpretations does not remove its relevance or authority.
And historically, Jewish and Christian interpreters predominately saw the passage as supportive of unborn life’s sanctity. Claims of ambiguity seem more rooted in a desire to avoid Scripture’s implications than the passage itself.
In the end, Exodus 21 remains a profoundly relevant biblical text for abortion discussions, despite some objections. Alternate interpretations still fail to erase its principles upholding preborn dignity and personhood.
Additional Biblical Principles Related to Abortion
While Exodus 21 is a key text, several other biblical principles complement its ethic of preborn life and connect to abortion:
Humanity’s Identity in God’s Image
All human life bears God’s image from fertilization (Genesis 1:26-28). Since the unborn possess the imago dei, elective abortion unjustly destroys those made to reflect God.
Humanity’s Identity as Persons
Personhood in Scripture derives from one’s humanity, not functional capacities (Genesis 2:7). The unborn’s personal status and rights flow from being made in God’s image.
Humanity’s Identity as Relational
Humans find identity in relationship with God and others (Genesis 2:18,21-23). But abortion severs the child’s relationships before birth.
Stewardship over Human Life
All life is a gift from God that He entrusts to our care (Psalm 139:13-16). Aborting life He fashions and oversees abdicates this stewardship role.
Justice for the Oppressed
The Bible regularly commands defending vulnerable members of society (Psalm 82:3-4). The unborn child’s dependence and inability to speak for themselves obligates special protections.
The Greatness of Children
Scripture presents children as blessings to treasure and make sacrifices for (Psalm 127:3-5). But abortion treats unborn children as disposable commodities.
The Significance of Life
All life has inherent dignity and was created to glorify God (Isaiah 43:7). Aborting life deliberately cuts off God’s purpose.
These and other biblical themes intersect to provide a moral framework that upholds the sanctity of life, including life in the womb.
Responding with Grace and Truth
The church must respond to the abortion issue with both conviction and compassion. Exodus 21 and the biblical ethic of life leave no doubt that elective abortion contradicts moral truth.
Yet we must communicate this graciously, recognizing believers struggle with this issue in a fallen world. We should affirm God’s mercy and present alternatives that uphold the dignity of all human life.
The church should proclaim God’s love offering forgiveness, renewal, and hope. Exodus 21 is part of the full counsel of God that includes the promise of redemption to all who repent and believe.
In all, Exodus 21:22-23 offers relevant biblical perspective on abortion. It reveals God’s high view of preborn life as sacred persons who possess dignity and deserve protection. This stands as an enduring testimony of moral truth for the church to proclaim.
