I’m trying to reconcile what scripture says with the common belief that abortion is murder. Can anyone point me to scripture that builds that gap?

[kv100]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

 

[2ndTimeIsTheCharm]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

That chapter in Numbers isn't about human induced abortions. It is about barrenness/infertility. It describes physical afflictions or disorders of the body, not an actual pregnancy or that it's okay for the mother to have their child murdered in the womb.

The verse in Jeremiah shows that God knows all of us before we were even born, not just Jeremiah.

 

[2ndTimeIsTheCharm]

Also, isn't

Exodus 20:13​

“You shall not murder." enough for you?

 

[Pilgrimshope]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

I think the idea is based on god forming life in the womb and knowing people before they are born

“Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.”
‭‭Jeremiah‬ ‭1:5‬ ‭KJV‬‬

The contention on my opinion is always sort of when does the person begin to exist . Of the answer is “ in the womb “ then abortion is taking the life of a living person. Whether we call it murder … taking a life or “ aborting a life “

to simplify I think it’s a matter of what the Bible says to that question of when does a person live and exist to god

 

[OMC]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

You’re right that Jeremiah 1:5 is about Jeremiah, not every unborn child; the grammar is singular, the commissioning is personal, and the prenatal verbs (“knew,” “sanctified,” “ordained”) all serve one purpose — God is establishing Jeremiah’s prophetic office.
But your move to treat Numbers 5 as evidence of “biblical abortion” misunderstands the text’s category: the ordeal is not a human‑performed termination of pregnancy but a divine judicial curse in cases of suspected adultery, where God Himself renders a verdict.
The priest does not cause a miscarriage; the water does nothing unless God judges the woman guilty, and the passage never treats the outcome as a model for human moral permission.
The ritual is covenant law, not medical procedure, and its purpose is to expose hidden sin, not to authorize ending innocent life.
So the correct reading is this: Jeremiah 1:5 cannot be universalized without additional argument, and Numbers 5 cannot be used to claim Scripture endorses abortion, because it describes God’s judgment, not human choice.

 

[UnoiAmarah]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment.....

It had been written in Psalms, Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men?
The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies. (Ps 58:1,3)

I look at the "before I formed you" as referring unto the period after conception yet prior to the fetus becoming a living soul. since the verse uses "and" when referring unto the opening the womb being the time of the fully developed newborn.

That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

I can't agree that abortion was being prescribed.


12 Speak unto the children of Israel, and say unto them, If any man's wife go aside, and commit a trespass against him,
13 And a man lie with her carnally, and it be hid from the eyes of her husband, and be kept close, and she be defiled, and there be no witness against her, neither she be taken with the manner;
14 And the spirit of jealousy come upon him, and he be jealous of his wife, and she be defiled: or if the spirit of jealousy come upon him, and he be jealous of his wife, and she be not defiled:
15 Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth part of an ephah of barley meal; he shall pour no oil upon it, nor put frankincense thereon; for it is an offering of jealousy, an offering of memorial, bringing iniquity to remembrance.
Numbers 5

It seems it was addressing the issue of jealousy a husband had over his wife.

16 And the priest shall bring her near, and set her before the LORD:
17 And the priest shall take holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put it into the water:
18 And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:
19 And the priest shall charge her by an oath, and say unto the woman, If no man have lain with thee, and if thou hast not gone aside to uncleanness with another instead of thy husband, be thou free from this bitter water that causeth the curse:

You have to remember these were not really a sophisticated people.

20 But if thou hast gone aside to another instead of thy husband, and if thou be defiled, and some man have lain with thee beside thine husband:
21 Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;
22 And this water that causeth the curse shall go into thy bowels, to make thy belly to swell, and thy thigh to rot: And the woman shall say, Amen, amen.
Numbers 5

Then there is the NT.

41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost:
42 And she spake out with a loud voice, and said, Blessed art thou among women, and blessed is the fruit of thy womb.
43 And whence is this to me, that the mother of my Lord should come to me?
44 For, lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy.
45 And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord.
46 And Mary said, My soul doth magnify the Lord,
47 And my spirit hath rejoiced in God my Saviour.
48 For he hath regarded the low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.
Luke 1

 

[GWH]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

Some didachaic topics are not specifically addressed in Scripture, so believers must consider how to apply biblical teachings to those issues. An example is abortion. How does biblical teaching apply to the abortion debate? Two passages (Exo. 21:22-25 & Luke 1:41-44) seem to suggest that an unborn baby should be considered a person at least by the time of quickening (cf. Psa. 139:13-16). Perhaps Exo. 20:13 can be understood as implying, “Thou shalt not murder thy baby”. However, because believers do not dictate government policies, they need to share logical as well as biblical reasons for not aborting babies.

Logically, the crucial question is this: “When does a developing fetus become a human person with the God-given right to civil life so that to kill it is murder and warrants punishment?” Considerations other than the advent of personhood are irrelevant, unless someone would use the same rationale to justify the killing of children and adults. As a person considers two pictures: one of a seven-month-old fetus in the womb, and one of a seven-month-old preemie outside the womb, he/she should understand that location and mode of breathing is not a valid basis for defining personhood.

Those who view conception to be the criterion of personhood should mourn miscarriages in the same way they would death of post-birth babies, but there is logical reason to consider personhood beginning the same way doctors use to consider a person to be dead: brain death or the absence of certain brain wave activity detected by an electroencephalogram (EEG). We might call this stage “sentience”, when the fetus has brain life of the type detectable in a person deemed to be alive and to have the civil right to life.

Thus, everyone should agree that the fetus becomes sentient and a legal person at least by that stage of development. In the absence of definitive Scriptural teaching, this is only a partial solution, but it is better than allowing abortion throughout pregnancy. It recognizes that people may reasonably disagree about the status of the fetus between conception and sentience. Implementing this solution requires educating people about fetal development until society develops a consensus that when a fetus becomes sentient, abortion is a type of manslaughter or murder and should be punished appropriately.

 

[OMC]

Not sure how anyone could say the bible is not clear on this subject. It does not just come out and say it but if you take the bible in itself you can gather how God feels on the matter.
Scripture never gives a single “abortion verse,” but its moral logic is consistent and cumulative: the unborn are treated as living persons (Exod 21:22–25),
God forms and knows them in the womb (Ps 139:13–16),
His covenant blessings and judgments fall on them as members of the community (Deut 28:4, 18), and prophetic texts regularly speak of prenatal life as real human life (Job 3:3; Luke 1:41–44).
The only passage ever invoked to claim biblical abortion — Numbers 5 — is not an elective termination but a divine judicial ordeal in cases of suspected adultery, where God Himself renders a verdict; the priest does not perform an abortion, Israel does not authorize killing the innocent, and the curse only occurs if God judges guilt.
The Bible’s ethic is therefore simple: human beings do not take innocent life (Exod 20:13), God alone is Lord of life and death (Deut 32:39), and children — born or unborn — are consistently treated as His workmanship, His heritage, and His image‑bearers.

 

[GWH]

Not sure how anyone could say the bible is not clear on this subject. It does not just come out and say it but if you take the bible in itself you can gather how God feels on the matter.
Scripture never gives a single “abortion verse,” but its moral logic is consistent and cumulative: the unborn are treated as living persons (Exod 21:22–25),
God forms and knows them in the womb (Ps 139:13–16),
His covenant blessings and judgments fall on them as members of the community (Deut 28:4, 18), and prophetic texts regularly speak of prenatal life as real human life (Job 3:3; Luke 1:41–44).
The only passage ever invoked to claim biblical abortion — Numbers 5 — is not an elective termination but a divine judicial ordeal in cases of suspected adultery, where God Himself renders a verdict; the priest does not perform an abortion, Israel does not authorize killing the innocent, and the curse only occurs if God judges guilt.
The Bible’s ethic is therefore simple: human beings do not take innocent life (Exod 20:13), God alone is Lord of life and death (Deut 32:39), and children — born or unborn — are consistently treated as His workmanship, His heritage, and His image‑bearers.

Yes, but you do not consider this half of the issue:

Those who view conception to be the criterion of personhood should mourn miscarriages in the same way they would death of post-birth babies, but there is logical reason to consider personhood beginning the same way doctors use to consider a person to be dead: brain death or the absence of certain brain wave activity detected by an electroencephalogram (EEG). We might call this stage “sentience”, when the fetus has brain life of the type detectable in a person deemed to be alive and to have the civil right to life.

Thus, everyone should agree that the fetus becomes sentient and a legal person at least by that stage of development. In the absence of definitive Scriptural teaching, this is only a partial solution, but it is better than allowing abortion throughout pregnancy. It recognizes that people may reasonably disagree about the status of the fetus between conception and sentience. Implementing this solution requires educating people about fetal development until society develops a consensus that when a fetus becomes sentient, abortion is a type of manslaughter or murder and should be punished appropriately.

What punishment do you advocate?

 

[OMC]

Yes, but you do not consider this half of the issue:

Those who view conception to be the criterion of personhood should mourn miscarriages in the same way they would death of post-birth babies, but there is logical reason to consider personhood beginning the same way doctors use to consider a person to be dead: brain death or the absence of certain brain wave activity detected by an electroencephalogram (EEG). We might call this stage “sentience”, when the fetus has brain life of the type detectable in a person deemed to be alive and to have the civil right to life.

Thus, everyone should agree that the fetus becomes sentient and a legal person at least by that stage of development. In the absence of definitive Scriptural teaching, this is only a partial solution, but it is better than allowing abortion throughout pregnancy. It recognizes that people may reasonably disagree about the status of the fetus between conception and sentience. Implementing this solution requires educating people about fetal development until society develops a consensus that when a fetus becomes sentient, abortion is a type of manslaughter or murder and should be punished appropriately.

What punishment do you advocate?

Your “sentience equals personhood” argument is not Scriptural, because the Bible never defines human life by brain waves, neurological development, or sentience, but by God’s creative act and God’s covenant claim on the unborn from conception onward. The unborn are called children (Luke 1:41–44), sons (Gen 25:23), babies (Exod 21:22), and persons known and formed by God (Ps 139:13–16) before any detectable brain activity.
Scripture grounds personhood in God’s workmanship, not in human developmental milestones.
Your analogy to “brain death” reverses the biblical logic: brain death is the end of life, but Scripture never says brain waves are the beginning of life.
And your proposal that society should decide when a fetus becomes a “legal person” contradicts the fact that God already speaks of the unborn as morally accountable members of His covenant (Deut 28:4, 18).
The Bible does not leave this issue open to “reasonable disagreement”; it consistently treats the unborn as living persons under God’s protection.
Sentience may be a medical category, but it is not a biblical one — and using it to determine personhood introduces a standard Scripture never gives.

No punishment I advocate can ever exceed what Scripture itself requires, which is simply this: if the unborn are persons, then the intentional killing of the innocent is judged by God under the same moral category as any other taking of innocent life, and the civil penalty must be determined by lawful authority, not by private opinion.

 

[God-fearing]

Psa 127:3 Lo, children are an heritage of the LORD: and the fruit of the womb is his reward.

Psa 127:4 As arrows are in the hand of a mighty man; so are children of the youth.

Psa 127:5 Happy is the man that hath his quiver full of them: they shall not be ashamed, but they shall speak with the enemies in the gate

 

[tourist]

Also, isn't

Exodus 20:13​

“You shall not murder." enough for you?

It's enough for me.

 

[tablet123]

A human being starts at conception so abortion is wrong.

Whether in the womb or out of the womb it is a human being.

If life starts in the womb who is a person to end it.

Is a plant that just sprouted a plant or not.

 

[Bible_Locket]

God killed babies in the womb,ordered his armies to bash the infants of his enemies against the rocks, burned them alive in utero when he destroyed Sodom and Gomorrah,and slaughtered the first born of every Egyptian family. First borns included animals too.
God gave the order for the abortifacient drink that would cause an adultress to miscarry.

The body's miscarriage is known as a spontaneous abortion by our body,for whatever reason.
Years ago,in Georgia,their legislature tried to pass a law that would make a woman who miscarried subject to police investigation. To see if she had caused her abortion because abortion was illegal in Georgia. This is before the overturn of Roe v. Wade by SCOTUS.

Abortion,by mans law,was not murder. It still isn't.

It isn't murder by God's law either.
When God created Adam,he breathed into his nostrils his , God's,breath of life. And Adam became a living soul.
If abortion is murder in God's eyes,then his will that leads women's bodies to spontaneously abort is murder.

But that will be contested by some. Because they believe God can do whatever he wants with and to his creation.

However,if God gives us moral laws to follow so to please him,and he himself can be judged immoral for violating those he ordains for us,what does that say to those who believe Jesus,who we are told is God in the flesh,and are called Christ,God,like?

Abortion should NOT ever be birth control.
However, if s woman will die if she carries to term,and the baby is not viable at that stage,what to do?

Let the woman die unnecessarily?
These predicaments do occur.
Or,if a baby is so deformed in utero so to not have a chance at a good life outside the womb,do we let them suffer till they die?

When God sets the example,pay attention.

Abortion should never be necessary . But sometimes it's the only choice. And that is no one on earths business but that woman.
For those who disagree vehemently,here's something to consider. The answer.

How many homeless newborns have you adopted?
Because their mom was pro life and gave birth,but then gave them up.

How many? Have you chosen to give a life and a family name?

 

[Suze]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a l

I should have looked this up b 4 I decided to reply to u , someone else may do so , for sure God Himself says ' I kill and I make alive ' . How can u not think that ending another person's life isn't murder ? What else is it then ? God gives ( life ) and God takes away ( life ) blessed be God . He is the creator and sustainer of all life . I do have to raise a very powerful question about this though . What makes us humans think that's it's EVER ok to kill another human being ? eg self defense or in a time of war ?

 

[Gideon300]

Jeremiah 1:5 is about Jeremiah specifically, not every unborn child. “Before I formed you in the womb I knew you; and before you came out of the womb I sanctified you, and I ordained you a prophet to the nations.” — Jeremiah 1:5 Look at the grammar: “you,” “you,” “you.” God is speaking directly to one specific person. Who? Verse 4 tells us: “Then the word of the LORD came to me, saying…” The “me” is Jeremiah. Jeremiah then responds directly to God in verse 6 ...“Then said I, Ah, Lord GOD! behold, I cannot speak: for I am a child.” God answers him directly in verse 7: “But the LORD said to me… you shall go to all that I shall send you…” ...Then verse 9: “The LORD put forth his hand, and touched my mouth… Behold, I have put my words in your mouth.” And verse 10 gives the purpose: “See, I have this day set you over the nations and over the kingdoms…”......So the entire passage is one continuous conversation between God and Jeremiah, culminating in Jeremiah's appointment as a prophet. That matters because verse 5 does not merely say: “I knew you before birth.”......It says: “I knew you… I sanctified you… and I ordained you a prophet.” All three statements concern the same individual: Jeremiah, whose prophetic calling is being described......So if someone uses Jeremiah 1:5 as though God is making a universal statement about every unborn human, that conclusion does not come from the grammar of the verse itself......The text is specifically addressed to Jeremiah and specifically connects the prenatal statements to his prophetic appointment......That doesn't by itself settle the entire biblical question of abortion. It establishes the narrower point: Jeremiah 1:5 is not, grammatically or contextually, a universal statement about every unborn child. To make that broader application, you need an additional argument. In the book of Numbers 5 verse 21-23 it says “ here the priest is to put the woman under this curse—“may the Lord cause you to become a curse[d] among your people when he makes your womb miscarry and your abdomen swell. May this water that brings a curse enter your body so that your abdomen swells or your womb miscarries.”“‘Then the woman is to say, “Amen. So be it.” “‘The priest is to write these curses on a scroll and then wash them off into the bitter water.” the passage speaks about an abortion being performed on a woman who has committed adultry. It is described as justice be done. There is no mourning, there is no mention ending a life or taking a life.

Life begins at conception. Left alone, the foetus develops into a fully formed infant. When Mary announced that she was pregnant, the then unborn John the baptist leapt in Elizabeth's womb. He was conscious.

The insanity of the Western world is that the population is aging and not being replaced by new births. Abortion is a contributor to the problem. Unwanted pregnancies are mostly a consequence of unbridled fornication. People reap what they sow. Abortion compounds the problem. No one bothers to ask the unborn child about their future. None of the proponents of unrestricted abortion suffered that fate themselves.​

 

[Gideon300]

I should have looked this up b 4 I decided to reply to u , someone else may do so , for sure God Himself says ' I kill and I make alive ' . How can u not think that ending another person's life isn't murder ? What else is it then ? God gives ( life ) and God takes away ( life ) blessed be God . He is the creator and sustainer of all life . I do have to raise a very powerful question about this though . What makes us humans think that's it's EVER ok to kill another human being ? eg self defense or in a time of war ?

The proper interpretation of "kill" in the law is murder. God commanded Israel to kill at times and the death sentence was mandated for a number of offences against the law. Self defence is permissible as is defending others and your country. In an ideal world, killing would not be necessary. The world we live in is far from ideal.

 

[Bible_Locket]

I should have looked this up b 4 I decided to reply to u , someone else may do so , for sure God Himself says ' I kill and I make alive ' . How can u not think that ending another person's life isn't murder ? What else is it then ? God gives ( life ) and God takes away ( life ) blessed be God . He is the creator and sustainer of all life . I do have to raise a very powerful question about this though . What makes us humans think that's it's EVER ok to kill another human being ? eg self defense or in a time of war ?

The actual command was,thou shalt not murder.

We're first made in the image and likeness of God.

If you live in a free country,thank a soldier.

If you think you wouldn't fight to the death to save your family from a home invader(s) intent on slaughtering you so to not leave any witnesses, and so they can continue breaking into homes and killing people,die!

But don't think God approves. And for sure don't ever think it is Biblical to die passive.

 

[Suze]

The actual command was,thou shalt not murder.

We're first made in the image and likeness of God.

If you live in a free country,thank a soldier.

If you think you wouldn't fight to the death to save your family from a home invader(s) intent on slaughtering you so to not leave any witnesses, and so they can continue breaking into homes and killing people,die!

But don't think God approves. And for sure don't ever think it is Biblical to die passive.

' don't ever think it is biblical to die passive ' think about that statement of yours .

 

[Suze]

The actual command was,thou shalt not murder.

We're first made in the image and likeness of God.

If you live in a free country,thank a soldier.

If you think you wouldn't fight to the death to save your family from a home invader(s) intent on slaughtering you so to not leave any witnesses, and so they can continue breaking into homes and killing people,die!

But don't think God approves. And for sure don't ever think it is Biblical to die passive.

I don't have the physical capability of defending myself or defending anyone else , against someone intent on slaughtering me or anyone I know . So , if I survived such an attack , it would b by the grace and mercy of God , not by my own ability .